We ourselves have also written an epigram upon him:
Grieve not when disappointed of a wish, But be content with what the Gods may give you— For the great Periander died unhappy, At failing in an object he desired.
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 apothegms 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 honor 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.
This prince was the first who had bodyguards, and who changed a legitimate power into a tyranny; and he would not allow anyone who chose to live in his city, as Euphorus and Aristotle tell us.
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.
The following letter of his is quoted:
Periander to the Wise Men
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.
There is this letter too:
Periander to Procles
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.
Thrasybulus also wrote him a letter in the following terms:
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.
Anacharsis the Scythian was the son of Gnurus, and the brother of Caduides the king of the Scythians; but his mother was a Grecian woman, owing to which circumstance he understood both languages.
He wrote about the laws existing among the Scythians, and also about those in force among the Greeks, urging men to adopt a temperate course of life; and he wrote also about war, his works being in verse and amounting to eight hundred lines. He gave occasion for a proverb, because he used great freedom of speech, so that people called such freedom the Scythian conversation.
But Sosicrates says that he came to Athens in the forty-seventh Olympiad, in the archonship of Eucrates. And Hermippus asserts that he came to Solon’s house, and ordered one of the servants to go and tell his master that Anacharsis was come to visit him, and was desirous to see him, and, if possible, to enter into relations of hospitality with him. But when the servant had given the message, he was ordered by Solon to reply him that, “Men generally limited such alliances to their own countrymen.” In reply to this Anacharsis entered the house and told the servant that now he was in Solon’s country, and that it was quite consistent for them to become connected with one another in this way. On this, Solon admired the readiness of the man, and admitted him, and made him one of his greatest friends.
But after some time, when he had returned to Scythia, and shown a purpose to abrogate the existing institutions of his country, being exceedingly earnest in his fondness for Grecian customs, he was shot by his brother while he was out hunting, and so he died, saying “That he was saved on account of the sense and eloquence which he had brought from Greece, but slain in consequence of envy in his own family.” Some, however, relate that he was slain while performing some Grecian sacrificatory rites. And we have written this epigram on him:
When Anacharsis to his land returned, His mind was turn’d, so that he wished to make His countrymen all live in Grecian fashion— So, ere his words had well escaped his lips, A winged arrow bore him to the Gods.
He said that a vine bore three bunches of grapes. The first the bunch of pleasure; the second, that of drunkenness; the third, that of disgust. He also said that he marvelled that among the Greeks, those who were skillful in a thing contend together, but those who have no such skill act as judges of the contest. Being once asked how a person might be made not fond of drinking, he said: “If he always keeps in view the indecorous actions of drunken men.” He used also to say that he marvelled how the Greeks, who make laws against those who behave with insolence, honor Athletae because of their beating one another. When he had been informed that the sides of a ship were four fingers thick, he said, “That those who sailed in one were removed by just that distance from death.” He used to say that oil was a provocative of madness, “because Athletae, when anointed in the oil, attacked one another with mad fury.”
“How is it,” he used to say, “that those who forbid men to speak falsely, tell lies openly in their vintners’ shops?” It was a saying of his, that he “marvelled why the Greeks at the beginning of a banquet drink out of small cups, but when they have drunk a good deal then they turn to large goblets.” And this inscription is on his statues—“Restrain your tongues, your appetites, and your passions.” He was once asked if the flute was known among the Scythians, and he said: “No, nor the vine either.” At another time the question was put to him: which was the safest kind of vessel? and he said: “That which is brought into dock.” He said, too, that the strangest things that he had seen among the Greeks was that “They left the smoke in the mountains, and carried the wood down to their cities.” Once, when he was asked which were the more numerous, the living or the dead, he said: “Under which head do you class those who are at sea.” Being reproached by an Athenian for being a Scythian, he said: “Well, my country is a disgrace to me, but you are a disgrace to your country.” When he was asked what there was among men which was both good and bad, he replied: “The tongue.” He used to say: “That it was better to have one friend of great value, than many friends who were good for nothing.” Another saying of his was, that: “The forum was an established place for men to cheat one another, and behave covetously.” Being once insulted by a young man at a drinking party, he said, “O, young man, if now that you are young you cannot bear wine, when you are old you will have to bear water.”
Of things which are of use in life, he is said to have been the inventor of the anchor, and of the potter’s wheel.
The following letter of his is extant:
Anacharsis to Croesus
O king of the Lydians, I am come to the country of the Greeks, in order to become acquainted with their customs and institutions; but I have no need of gold, and shall be quite contented if I return to Scythia a better man than I left it. However I will come to Sardis, as I think it very desirable to become a friend of yours.
Myson, the son of Strymon, as Sosicrates states, quoting Hermippus as his authority, a Chenean by birth, of some Oetaean or Laconian village, is reckoned one of the seven wise men, and they say that his father was tyrant of his country. It is said by some writers that when Anacharsis inquired if anyone was wiser than he, the priestess at Delphi gave the answer which has been already quoted in the life of Thales in reference to Chilo: