not only far more
numerous, but more intense.

That sounds incredible (exclaimed Simonides); if it were really so, how
do you explain the passionate desire commonly displayed to wield the
tyrant's sceptre, and that too on the part of persons reputed to be the
ablest of men? Why should all men envy the despotic monarch?

For the all-sufficient reason (he replied) that they form conclusions on
the matter without experience of the two conditions. And I will try
to prove to you the truth of what I say, beginning with the faculty of
vision, which, unless my memory betrays me, was your starting-point.

Well then, when I come to reason (13) on the matter, first of all I find
that, as regards the class of objects of which these orbs of vision are
the channel, (14) the despot has the disadvantage. Every region of
the world, each country on this fair earth, presents objects worthy of
contemplation, in quest of which the ordinary citizen will visit, as the
humour takes him, now some city (for the sake of spectacles), (15) or
again, the great national assemblies, (16) where sights most fitted to
entrance the gaze of multitudes would seem to be collected. (17) But the
despot has neither part nor lot in these high festivals, (18) seeing it
is not safe for him to go where he will find himself at the mercy of the
assembled crowds; (19) nor are his home affairs in such security that he
can leave them to the guardianship of others, whilst he visits foreign
parts. A twofold apprehension haunts him: (20) he will be robbed of
his throne, and at the same time be powerless to take vengeance on his
wrongdoer. (21)

(13) {logizomenos}, "to apply my moral algebra."

(14) {en tois dia tes opseos theamasi}. See Hartman, "An. Xen. Nova,"
p. 246. {theamasi} = "spectacular effects," is perhaps a gloss on
"all objects apprehensible through vision." Holden (crit. app.)
would rather omit {dia tes opseos} with Schneid.

(15) The words are perhaps a gloss.

(16) e.g. the games at Olympia, or the great Dionysia at Athens, etc.

(17) Omitting {einai}, or if with Breit. {dokei einai...
sunageiresthai}, transl. "in which it is recognised that sights
are to be seen best fitted to enchain the eyes and congregate vast
masses." For other emendations see Holden, crit. app.; Hartm. op.
cit. p. 258.

(18) "Religious embassies"; it. "Theories." See Thuc. vi. 16; "Mem."
IV. viii. 2.

(19) Lit. "not stronger than those