Periander's Life

I. Periander was a Corinthian, the son of Cypselus, of the family of the Heraclidæ. He married Lyside (whom he himself called Melissa), the daughter of Procles the tyrant of Epidaurus, and of Eristhenea the daughter of Aristocrates, and sister of Aristodemus, who governed nearly all Arcadia, as Heraclides Ponticus says in his Treatise on Dominion and had by her two sons Cypselus and Lycophron, the younger of whom was clever boy, but the elder was deficient in intellect. At a subsequent period he in a rage either kicked or threw his wife down stairs when she was pregnant, and so killed her, being wrought upon by the false accusations of his concubines, whom he afterwards burnt alive. And the child, whose name was Lycophron, he sent away to Corcyra because he grieved for his mother.

I. Periander was a Corinthian, the son of Cypselus, and belonged to the family of the Heraclidæ. He married Lyside, whom he called Melissa. She was the daughter of Procles, the tyrant of Epidaurus, and Eristhenea. Eristhenea was the daughter of Aristocrates and the sister of Aristodemus, who governed nearly all Arcadia. This is according to Heraclides Ponticus in his Treatise on Dominion. Periander and Lyside had two sons, Cypselus and Lycophron. The younger was a clever boy, but the elder was deficient in intellect. Later, Periander became enraged by the false accusations of his concubines. He either kicked his pregnant wife or threw her down the stairs, killing her. He later burned the concubines alive. And he sent his son Lycophron to Corcyra because the boy grieved for his mother.

II. But afterwards, when he was now extremely old, he sent for him back again, in order that he might succeed to the tyranny. But the Corcyreans, anticipating his intention, put him to death, at which he was greatly enraged, and sent their children to Corcyra to be made eunuchs of; and when the ship came near to Samos, the youths, having made supplications to Juno, were saved by the Samians. And he fell into despondency and died, being eighty years old. Sosicrates says that he died forty-one years before Crœsus, in the last year of the forty-eighth Olympiad. Herodotus, in the first book of his History, says that he was connected by ties of hospitality with Thrasybulus the tyrant of Miletus. And Aristippus, in the first book of his Treatise on Ancient Luxury, tells the following story of him; that his mother Cratea fell in love with him, and introduced herself secretly into his bed; and he was delighted; but when the truth was discovered he became very oppressive to all his subjects, because he was grieved at the discovery. Ephorus relates that he made a vow that, if he gained the victory at Olympia in the chariot race, he would dedicate a golden statue to the God. Accordingly he gained the victory; but being in want of gold, and seeing the women at some national festival beautifully adorned, he took away their golden ornaments, and then sent the offering which he had vowed.

II. Later, when he was extremely old, he sent for him to return and succeed him as tyrant. But the Corcyreans anticipated his intention and killed him. Enraged, he sent their children to Corcyra to be made eunuchs. When the ship neared Samos, the youths prayed to Juno, and the Samians saved them. He became despondent and died at the age of eighty. Sosicrates says he died forty-one years before Crœsus, in the last year of the forty-eighth Olympiad. Herodotus says in the first book of his History that he and Thrasybulus, the tyrant of Miletus, were bound by ties of hospitality. Aristippus tells the following story about him in the first book of his Treatise on Ancient Luxury. His mother, Cratea, fell in love with him and secretly entered his bed. He was delighted, but when the truth was discovered, he was distressed by the discovery. As a result, he became very oppressive to all his subjects. Ephorus relates that he made a vow. If he won the chariot race at Olympia, he would dedicate a golden statue to the God. He did win, but he lacked gold. At a national festival, he saw women wearing beautiful ornaments and took their gold jewelry. He then sent the offering he had vowed.

III. But some writers say that he was anxious that his tomb should not be known, and that with that object he adopted the following contrivance. He ordered two young men to go out by night, indicating a particular road by which they were to go, and to kill the first man they met, and bury him; after them he sent out four other men who were to kill and bury them. Again he sent out a still greater number against these four, with similar instructions. And in this manner he put himself in the way of the first pair, and was slain, and the Corinthians erected a cenotaph over him with the following inscription:—

III. But some writers say that he wanted the location of his tomb to remain unknown. To achieve this, he devised the following plan. He ordered two young men to go out at night along a particular road. He told them to kill the first man they met and bury him. After them, he sent four other men to kill and bury the two young men. Then he sent an even larger group after the four, with the same instructions. He then placed himself in the path of the first pair, and they killed him. The Corinthians erected a cenotaph in his honor with the following inscription:

We ourselves have also written an epigram upon him:—

We have also written an epigram about him:

IV. It was a saying of his that we ought not to do anything for the sake of money; for that we ought only to acquire such gains as are allowable. He composed apophthegms in verse to the number of two thousand lines; and said that those who wished to wield absolute power in safety, should be guarded by the good will of their countrymen, and not by arms. And once being asked why he assumed tyrannical power, he replied, “Because, to abdicate it voluntarily, and to have it taken from one, are both dangerous.” The following sayings also belong him:—Tranquillity is a good thing.—Rashness is dangerous.—Gain is disgraceful.—Democracy is better than tyranny.—Pleasures are transitory, but honour is immortal.—Be moderate when prosperous, but prudent when unfortunate.—Be the same to your friends when they are prosperous, and when they are unfortunate.—Whatever you agree to do, observe.—Do not divulge secrets.—Punish not only those who do wrong, but those who intend to do so.

IV. He used to say that we should not do anything for money. We should earn money only by acceptable means. He composed two thousand lines of sayings in verse. He said that anyone who wished to hold absolute power safely should rely on the goodwill of fellow citizens, not on weapons. Once, when asked why he had seized power as a tyrant, he replied, “Because giving it up voluntarily and having it taken away are both dangerous.” He also said: Peace of mind is good. Rashness is dangerous. Profit is disgraceful. Democracy is better than tyranny. Pleasures pass, but honor lasts forever. Be moderate in prosperity, but prudent in misfortune. Treat your friends the same in prosperity and in misfortune. Keep your agreements. Do not reveal secrets. Punish not only those who do wrong, but also those who intend to do wrong.

V. This prince was the first who had body-guards, and who changed a legitimate power into a tyranny; and he would not allow any one who chose to live in his city, as Euphorus and Aristotle tell us.

V. This prince was the first to have bodyguards and to turn legitimate power into tyranny. And, as Euphorus and Aristotle tell us, he did not allow just anyone to live in his city.

VI. And he flourished about the thirty-eighth Olympiad, and enjoyed absolute power for forty years. But Sotion, and Heraclides, and Pamphila, in the fifth book of her Commentaries, says that there were two Perianders; the one a tyrant, and the other a wise man, and a native of Ambracia. And Neanthes of Cyzicus makes the same assertion, adding, that the two men were cousins to one another. And Aristotle says, that it was the Corinthian Periander who was the wise one; but Plato contradicts him. The saying—“Practice does everything,” is his. He it was, also, who proposed to cut through the Isthmus.

VI. He flourished around the thirty-eighth Olympiad and held absolute power for forty years. But Sotion, Heraclides, and Pamphila say there were two Perianders. Pamphila makes this claim in the fifth book of her Commentaries. According to them, one Periander was a tyrant, and the other was a wise man from Ambracia. Neanthes of Cyzicus says the same, adding that the two men were cousins. Aristotle says that Periander of Corinth was the wise one, but Plato disagrees. The saying “Practice does everything” is his. He also proposed cutting through the Isthmus.

VII. The following letter of his is quoted:—

VII. The following letter of his is quoted:

I give great thanks to Apollo of Delphi that my letters are able to determine you all to meet together at Corinth; and I will receive you all, as you may be well assured, in a manner that becomes free citizens. I hear also that last year you met at Sardis, at the court of the King of Lydia. So now do not hesitate to come to me, who am the tyrant of Corinth; for the Corinthians will all be delighted to see you come to the house of Periander.

I am very grateful to Apollo of Delphi that my letters can persuade you all to meet in Corinth. You can be sure that I will welcome you all in a manner fitting for free citizens. I also hear that you met last year at Sardis, at the court of the King of Lydia. So do not hesitate to come to me, the tyrant of Corinth. All the Corinthians will be delighted to see you come to the house of Periander.

VIII. There is this letter too:—

VIII. There is also this letter:

The injury of my wife was unintended by me; and you have done wrong in alienating from me the mind of my child. I desire you, therefore, either to restore me to my place in his affections, or I will revenge myself on you; for I have myself made atonement for the death of your daughter, by burning in her tomb the clothes of all the Corinthian women.¹⁶

I did not intend to hurt my wife, and you were wrong to turn my child against me. So I ask you to restore his affection for me, or I will take revenge on you. For I have atoned for your daughter’s death by burning the clothes of all the Corinthian women in her tomb.¹⁶

IX. Thrasybulus also wrote him a letter in the following terms:—

IX. Thrasybulus also wrote him the following letter:

I have given no answer to your messenger; but having taken him into a field, I struck with my walking-stick all the highest ears of corn, and cut off their tops, while he was walking with me. And he will report to you, if you ask him, everything which he heard or saw while with me; and do you act accordingly if you wish to preserve your power safely, taking off the most eminent of the citizens, whether he seems an enemy to you or not, as even his companions are deservedly objects of suspicion to a man possessed of supreme power.

I gave your messenger no answer. Instead, I took him into a field. As he walked with me, I struck all the tallest heads of grain with my walking stick, cutting off their tops. If you ask him, he will tell you everything he heard or saw while he was with me. Act accordingly if you wish to keep your power secure. Eliminate the most prominent citizens, whether each one seems to be your enemy or not. Even a ruler’s companions are rightly viewed with suspicion by someone who holds supreme power.