THE EPISTLES OF PHALARIS, THE TYRANT of Agrigentum in SICILY.  
Translated into English by W. D.  
LONDON. Printed by RICHARD BADGER, for GEORGE LATHAM, dwelling at the sign of the Bishopshead in Pauls Church-yard. 1634.   

TO THE RIGHT honourable, John Lord Mordant, earl of Peterborough.  
THis little Volume falling into my hands, and finding therein so much ancient courage, liberality, and magnificence; and Phalaris represented in another shape, than that, which is given by such Historians as have written of him; who( either swayed with the universal hatred, wherewith all men( almost) in those times were possessed against such as subdued a popular Government under the command of one man) painted him for one of the most cruel and bloody Tyrants of the world; Or the age wherein he lived, being of such antiquity, that few writ with truth or certainty his actions, which were many and variable, yet obscured by the iniquity of time, hath appeared unto my fancy, as an ancient Statue found by chance in some ruined place of old Rome; which although it bee defective by loss, or breach of some part or member, yet there appeareth in it such a lively expression of shape, strength, or countenance; that it is esteemed in a far higher degree, than the most curious piece of the most excellent workman of this time. And although these are in a plain style, savouring of antiquity; yet do they so far set forth the condition of the man; that I think no Historian, unless inwardly conversant, could so lively character him, as the many expressions herein, of his high magnificence, fidelity, and other royal virtues: Amongst which, if any curstnesse or rather cruelty of nature appear; it serves to confirm as a truth: That attempts against the person of a Prince, for the most part do change his nature( though good with the best of men) into suspicions, and cruelties, and never or seldom fail to ruin the attempers. From hence my desire hath raised my boldness; with the best of my endeavours, by conference with my great Masters in the original( for I confess my absolute ignorance therein,) and by comparing of Translations in three several Languages, to render them in our English tongue, as near as I can in their ancient and natural plainness, without the polishing of these times; and to expose it to a public view, under your Lordships patronage; to whom for your noble favours, freely, aptly, and lovingly done, I do aclowledge myself uncapable of other repayment: And do therefore entreat you, my Lord, to accept thereof, as a pledge, that nothing but a hard winter, hath diverted into unknown paths my feet( though never the eye of my affection) from waiting upon your service. And the better to assure your Honour therof; If J may perceive, that this manuel findeth grace in your eyes; I shall be bold, with all convenient speed, to offer to your hands a piece of another nature, not yet finished, through the constraint of malignant interruption; But if otherways, I will give stop both to the birth and life thereof; The giving you contentment in any thing I undertake in this kind, being the principal end of  
Your humble and most devoted servant, W. D.   

THE EPISTLES OF PHALARIS the Tyrant, &c.  

I. Phalaris to Alcibes.  
POlycletes of Messina, whom thou hast falsely accused of Treason to thy fellow Citizens, hath delivered me from a dis●ase, thought incurable. I know this news will cause in thee a most extreme grief; from whence I conclude, that neither Aesculapius, the Prince of Physitians, nor all the other gods, can ever cure thee: for although, Art may find a remedy unto the infirmity of the body; Yet the malice of the mind is not to bee cured, but by death; which shall be grievous and cruel unto thee, for those great wickednesses, which thou hast committed most wilfully, and not by constraint, as I do mine.   

II. To the Megarians.  
I do not complain, that like ungrateful persons; In the difference which was between me and my neighbours about bounds, you testified falsely: But I accuse my ignorance; that having received many injuries from you, I was so foolish, as always to show you good will and liberality, though I found you still forgetful of good turns.   

III. To Thirsenes.  
IF it bee most assured, that those, who constrained by necessity, commit wicked Acts against reason and their duty, must expect grievous punishment; as thou didst maintain before the counsel of Egestines when thou didst ascribe my acts unto the divine providence; What oughtst thou to hope for, who voluntarily and out of precogitated malice, givest thyself to all iniquities?   

IV. To Licinius.  
IF I had been present, to have answered thee, when in the assembly of the Leontines, thou demandedst, what I was, from whence I came, and who were my Parents? Thou wouldst not have committed so much folly as thou didst: For as I am known to be Phalaris, the son of Laodamantus, born in Astipalesus, banished from my Country, a Tyrant in Agrigentum, expert in many things, and unto this instant of an unvincible courage: So clean contrary, I know Licinius to be lascivious with children, a buggerer with young men, an adulterer with women, rash in judgement, incontinent in his pleasures: a sluggard in Peace, and a cowardly runne-away in war. To conclude, thou art he, who for thy foolish prating of me, and for the wickednesses and baseness whereof I do reprehend thee, shalt bee punished by me, if not suddenly, yet at the length, when the Leontines wearied with the war, which I shall make upon them, deliver thee a prisoner into my hands.   

V. To the Leontines.  
IF you desire the war, which I make upon you, should bee forborn, and that you should have no more fear, give me Licinius, that powring upon him all my wrath, I may lay by the displeasure which I have conceived against your city, and bee you assured, I will inflict no greater punishment, than I know all of you desire should light upon him.   

VI. To Zeusibus.  
ALthough thou and thy Son have committed faults which deserve no pardon, yet I pardon thee for thy Age, and him for his youth; But if hereafter, you correct not your rash arrogance, nor thou for thy Age, nor he for his Youth shall bee spared; but for the same cause that now I think you worthy of pardon, shall you then bee grievously punished.   

VII. To Eveno.  
AT the first I concluded to put thy son( whom I have prisoner) to death, and thereby to punish the injuries which he did unto the Captaines of my army; but sithence I am minded to let him live, for I had rather the wickedness of his life should bee a continual hell unto thee, than that his death should bring thee to thy grave.   

VIII. To Sameas.  
BEcause I know the goodness of thy manners, the sweetness of thy nature, and thy great humanity towards all men, and how compassionately and courteously, thou dost esteem thy neighbours felicity to be thy own proper misfortune, and grief; I do briefly sand thee word, that I have obtained the victory both by Sea, and Land, and finally vanquished the horse. And I do it, that by this news thou mayst have perpetual grief. For it is very fitting, that a man of thy benign and loving nature, should be tormented with pains agreeable to thy malicious disposition.   

IX. To Cleostratus.  
IT seems unto me ridiculous, that any man should become better by thy remonstrances: for he that would chastise another, should be free from all 'vice himself; yet although thou ●… rt tainted with the same wickedness, which thou reprehendest in another, and with many more, yet blamest them no other ways, then as if thou wert without fault.   

X. To Lacrites.  
ALthough thou dost apprehended the death of thy Son with great sorrow, and inelancholy, yet art thou to bee excused; for in good faith, I have so great a feeling of it, that if I were of thy family, I could not bee more truly grieved; although I am naturally firm against such accidents, well knowing that beyond measure to bee troubled with grief, bringeth many inconveniences and los●es. Let it therefore bee a comfort unto thee in thy adversity, that he died in battle, fighting valiantly for his Country; and that together with victory, his destiny gave him an honourable end: so that having lived without blemish, his death served for a mark of his virtue. Neither is it certain, that he, which is now an honest man, may not be altered with time; wee often seeing, that fortune is victorious, over the counsels and resolutions of men. From whence I conclude, that he who departeth this world without blame, ought to bee placed amongst those of highest praise. persuade thyself then, that he hath repaid thee with gratefulness, for thy begetting and nourishing him: and that thou shalt much more augment it, if with temperance and a firm resolution thou dost patiently bear the sorrow, which thou conceavest by his loss.   

XI. To Megacles.  
I have sent thee horses fit for the war, with commandement to Teucreus, that he should furnish thee with money. fear not to let me know what it is thou hast need of: For thou canst not ask me the thing( how great soever) which I will not most willingly sand thee.   

XII. To Aglas.  
THe treasures which GOD hath given me, against all changes of fortune, I have not laid them in the bowels of the earth,( as thou didst advice me) but in the bosom of my friends, who have not disdained my presents, as thou hast done; who hitherto hast shewed thyself so un-courteous unto me, that if I were put from my principality, I could not expect help from thy friendship; I therefore pray thee, henceforth, refuse them no more, but accept the present, which I sand thee; If not as thy own, yet as deposited, and to keep it for me: herein thou shalt do the part of a friend; otherways it is not possible for me to be assured in any part of the world, leaving behind me, more unstable then the dust, the best of my friends; who if they prosper, though I bee otherways afflicted, yet would I account myself no less happy.   

XIII. To Emuellus.  
SEeing it is not unjust, for a man to revenge himself of one who hath injured him, thou who hast first injured me, expect the like from me.   

XIIII. To Erodicus.  
he that is injured doth seldom threaten revenge, because the offendor may not be in jealousy, and consequently upon his guard. But I think it not the part of a valiant man to assail another unawares: for which cause, I give thee warning, that having injured me, thou takest heed of my revenge, which will fall upon thee; and I do it the rather, that thou mayest have double punishment; first the fear of the punishment, then the torment itself.   

XV. To Ariphetus.  
THy actions are commendable, and worthy of recompense which I have sent thee, and will sand thee greater. But I pray thee forbear enquiring of my affairs; for it is best for me, to have them kept secret.   

XVI. To Amphionomus.  
WHen I sand presents unto honest men, I do not think that I do them a favour; but rather, that they do me a pleasure in receiving them. Wherefore, in that thou hast vouchsafed to accept of what I sent thee, I do not think I have been gracious to thee, but that thou hast done me a singular pleasure.   

XVII. To Erithea his Wife.  
I know well( my Love) that I am obliged unto thee, both for myself and our son, whom I have left with thee; for myself, in that I being banished from my Country, thou hadst rather continue a widow than mary again, although thou wert sued unto by many. For my son, in that thou art his Father his Mother and his Nurse; Neither hast thou taken any other Husband than Phalaris, nor willing to have any other son but Paurolas, contenting thyself with thy first husband in stead of a second, and instead of another Son, hast rather taken care to bring up him, which was begotten by me: Persevere then, and perfect that loving work, which thou hast freely begun, both for the father and the Son, until he may neither need father nor mother. I speak this out of great affection; not that I distrust the mother, or that I do not know her most singularly care full of him, but as a father who having but one Son, is in great care for him, as in truth I am; If then by this my affection, thou dost consider the Fathers heart unto his Son, thou wilt excuse me for writing unto thee of him with so much tender passion. Farewell.   

XVIII. To Paurolas the son.  
son, thou oughtest truly to love thy Father and thy Mother, and bear great reverence unto them; for it is both honest and just, that the child should remember those who have begotten and born him, and who have done him so many favours. Yet if thou wert constrained to quiter thy filial duty unto one of the twain, it were fitter thou shouldst forsake thy Father than thy Mother; for in bringing forth, and breeding children, the fathers pain, and trouble is not comparable unto the Mothers, who, in conceiving, bringing forth, and nourishing them unto a competent age, do undergo infinite sicknesses, travels and labours. And when the child is brought up, the Father, who hath taken little or no care for him, hopes to receive no less fruit thereof than the mother. Now in thy case, in regard of my banishment, thy mother hath suffered more for thee then most women have done for their children: For shee alone hath undergone all the care which wee both ought to have done. Render then unto her alone all those duties wherein thou art obliged to us both, since she alone hath hath had all the vexation. And by showing dutiful love unto her, thou shalt discharge whatsoever thou owest to me: neither will I, in respect of myself, require any more from thee, but rather freely confess, that I have received many pious offices from thee, for it is reasonable, if thou dost aclowledge so many benefits from thy mother, that thou shouldst have great thankes of thy father.   

XIX. To the same.  
ALL that a Father can reasonably do for his Son, I have done for thee Paurolas; If thou, in like manner, dost not render unto thy father the duty wherein thou art bound, thou committest a great fault. I writ this, because thou makest little account of good learning, for which I have often reprehended thee. If now thou any more despisest it, I will never hereafter request any thing at thy hands; for most assuredly know, that if thou dost me this pleasure, the great profit which will arise thereby, will not accrue to him, who makes the request, but to him who shall yield unto it.   

XX. To Erithea.  
IF thou darest not sand Paurolas to Agrigent, because I live there tyranically; I pardon thee as a woman, and a Mother, who feareth that her onely Son should be in any danger. But if thou thinkest that thou alone oughtest to enjoy him, as if thou alone hadst begotten him without me, thou dost not truly judge of the generative cause; for it is already decided by strict reason, that the Son doth belong rather to the father than to the mother. Yet by a more benevolent respect, he is equally from them both. But if thou thinkest, that in suffering the son to remain a little while with the father; the interest, which thou hast in him may be diminished. judge with thyself, what he may think, who hath not at all participated in the pleasure of having him. Make us equal partakers in him by sending him to me, he shall in short time return unto thee with all things fitting for Phalaris and Eritheas son; to the end that if not with me, yet without me, you may live together in plenty and abundance. For what man will desire to enrich himself for his friends, without any care of his Wife, or Son. Truly as it becometh a careful and loving father, I am determined to lay out for you, a great part of the riches, and wealth which I possess, having nothing in so dear esteem as you two. And this I will do, within short time, for many reasons, but chiefly in respect of my Age and of my late sickness, which maketh me say; that I am a man to be every hour reduced to the last point of his life. sand me then our Paurolas without delay; the Love of his Father being able to bring him from Candy to Agrigentum, with more surety, and so again to return him to thee, then all the fears and doubts which his mother makes, can do.   

XXI. To Paurolas.  
I Have received the crown which thou hast sent me, weighing six hundred crownes of gold, and I have willingly accepted it, as well in respect of thy good fortune, as to do honour unto his liberality, from whom I received it; I onely wore it upon that day we sacrificed unto the gods of our country, for our victory obtained against the Leontines, afterwards I sent it to thy mother, not knowing any person more worthy of so precious a gift. But this would bee a crown more beautiful and more honourable unto us to see thee exercise thyself in things worthy the desire of thy Parents.   

XXII. To Him.  
WHen I was in Hymera, about some necessary occasions, Stesicorus his daughters sung some poesies unto me; some of them made by their Father, the rest by the little maides. It is true, that their verses ought to give place to their fathers: But if theirs had been compared with any of the other Poets, they would have appeared much more elegant. For this cause I think him happy, having taught them so well, and them more happy, considering their tender youth, to have attained unto so great learning beyond the course of nature; And thou Paurolas exercisest thy body in arms, in hunting, and in other labours, leaving thy mind,( which principally thou oughtest to exercise) untilled and unseeded with greek, or other good learning. It is true that care must bee had of the body, both for health, and to fortify the members, although it bee not exercised in combating in the public and sacred agonall sports: But he which studieth to live in chief dignity of a Common-wealth, must diligently endeavour to furnish his mind with good manners. It may be thou desirest to make thyself a Tyrant, as justly due unto thee; and for this cause thou nourishest the strength of thy body, believing, that the forces of the body are necessary to maintain a principality. If this bee thy opinion; I desire rather thou wouldest bee wise, and take advice, from him who repenteth that ever he was a Tyrant, and continueth this life by constraint and not willingly. For he who hath tried what it is to bee a Tyrant, had rather bee a Tyrants subject, then one himself, being so freed from all inconveniency but the fear of the Tyrant, whereas a Tyrant is not alone in fear of those who being a far of, lay wait for him, but his greatest misery is, that he is in continual fear of those who have the guard of his body. For this cause I pray thee, taking my counsel, show thyself just and courteous to all, and leave the desire of a kingdom( full of continual fears and dangers unto thy enemies and their children. Yet, if out of thy small experience, and out of thy youth, thou persuadest thyself, that a Tyranny is a pleasant and glorious thing and not a wretched fortune, thou dost abuse thyself out of ignorance. Pray therefore the gods, that thou never prove this estate.   

XXIII. To the Camarians.  
I Have sent unto the Gellians, and unto the Leontines, and do think good to writ unto you, that you would assemble not arms, horses nor men, whereof you say your city is unfurnished, but good store of money. So soon as the Leontines had received my message they sent me five Talents, and the Gellians have promised me ten. And I may in reason think, that you will not bee slower than the Leontines, nor less liberal than the Gellians.   

XXIV. To the Leontines.  
LEonidas whom you sent as a spy, hath been by me apprehended, and being in my power to put him to death; I have delivered him, and sent him unto you, that you may be no longer in trouble to know, what preparations. I have towards the war, which I intend to make upon you; For he in like manner did freely and without constraint declare your whole enterprise: telling me that you were poor in all things, but of fear and famine; In which two, he hath by oath assured me, you abound.   

XXV. To Ierosme.  
THou demandest, how I can hope to vanquish the Leontines, who have committed many unsufferable insolences in the land, which they have taken from me. I will not tell thee, that I have a juster cause than they, and that I am not the beginner of the war, but a defender of myself: for these are not reasons which do at any time prevail with thee: But I will boldly say( although you Leontines make little account thereof;) I am assured to vanquish you, by force of arms, by strength and valiant men, with money, ships, and Horses: whereof you are in want; yet fight against an enemy who in all these things, as also in good fortune is, most rich.   

XXVI. To Nicophemes.  
THou sayedst in the counsel of the Leontines, those whom I put to death suffered miserable torment; and that I punished them onely because they were on the contrary side. But thou dost not observe, that the example of their miserable death maketh the Leontines more slow to undertake the war, which thou by all means dost labour to have them make; telling them, that to offer an injury against such an effeminat enemy as I am, is alone sufficient to obtain the victory. Surely it cannot bee, that he should be hated for his cruelty, who is taxed for his over much delicacy; yet if thy talkativenesse bringeth thy desire to effect, know that I do not envy thee; neither will I dissuade thee from making the greatest resistance thou canst.   

XXVII. To Tymonatus.  
I Have conquered the Leontines in war: But that thou mayest bee able to support the grief, and not kill thyself at an instant by hearing a relation at once of the whole success, I was not willing to advertise thee of all that happened, nor how in the end I vanquished the Tauromenitans, and the Tancleans, who were their confederates: neither was I willing to let thee know that I delivered all the prisoners, having received for them a hundred talents. Fearing least, if I should advertise thee of all my happy successses, thou shouldst die out of grief, and I thereby, accounted causelessly the Author of thy death.   

XXVII. To Pythagoras.  
IT seems that Phalaris his tyranny, is utterly opposite unto Pythagoras his philosophy: yet if experience were had; nothing could keep us from proving ourselves: for continual frequenting together may bring into the same state things, which do much differ. That which I have heard of thy acts, makes me believe thou art a good man; neither would I have thee pass thy sentence against me without trial. And the false opinion which men have conceived against me, doth so much wound me; that I cannot with surety go to thee, being accused of tyranny: For if I go disarmed and without my guard, I may easily bee taken; and if with great multitude, suspicion will bee had of me. But thou being free from all danger, mayst come without fear and prove me; then if thou dost consider me as a Tyrant, thou shalt find me rather a private man, and if thou dost behold me as a private man, thou wilt know that I hold something of a Tyrant, although by constrainte; for it is impossible to preserve such an estate without cruelty. Now if goodness can bee in surety with Tyranny, I desire for many reasons to bee with thee; for being under thy guiding( if truth, together with Pythagoras his opinion, to whom I will give faith, do promise me safety) I will endeavour to walk in a more delightful way then I have done.   

XXIX. To Torax.  
I do not know, whether I should accuse myself, for writing obscurely unto thee, or thee, who out of malice wilt not understand me: yet know thus much that by our account thou art indebted unto me twenty thousand franks. If thou art willing to have it  told more clearly; Stay but a while, and I will show it unto thee: in another manner then willingly thou wouldst know.   

XXX. To Ariphades.  
THe ignorance, and rashness of youth, hath ruined an infinite number of men; now I desire thou shouldst know, that thy Son is violently possessed with these two evils. And although through them he hath done me many and great injuries; yet I have with-held my revenge, not out of any love to him, but to do thee a pleasure; many having assured me of thy incredible goodness; wherefore I could never consent, that the sons malice should bring sorrow and heavy trouble to the innocent age of the Father. It being to be presumed, that thou having but one son, how wicked so ever he bee, canst not forbear to love him; I also consider, that his death, will determine thy succession, and that the love unto a father ought to surmounte the sons malice. Yet if hereafter he do not forbear his rash insolences, obeying thy commands and my remonstrances; let him be assured to receive punishment for his rebellion against us both; and because he shall not pretend ignorance herein, when he shall bee taken in fault, heaping offence upon offence, I do let thee know, that what I writ unto thee, I have sent unto him.   

XXXI. To Nicenetes.  
IT may bee thou persuadest thyself, that what I have written to thy father, to divert thee from committing such follies, hath been out of fear of thee; If there were no other cause, there would be no occasion for my writing now; but I hear thy father is a modest honest man; and that he hath no other son but thyself, which hath moved me to compassion: So that pardoning thee, whose ignorant youth is too too rash, I have been hitherto patient. Yet thou art without pitty or care of thy father, who having attained unto an Old age, is now in danger for his son. And besides thou without any providence continuest in thy rashness. It may be this happeneth because thou hast not been chastened by me; or that thou thinkest to be able to retire thyself at thy pleasure, which many more mighty then thou art, have not been able to do. Whatsoever it bee, which hath moved thee heretofore; choice being given, now take the most profitable, and have a care thou dost not imitate Timander, but follow rather the counsel of a profitable enemy; then of a pernicious friend.   

XXXII. To Antimagnus.  
IF thou canst pay me that which thou hast borrowed and dost it not, thou art wilfully wicked; but if thou hast not wherewith to pay, yet thou dost me wrong. And because a fault committed against ones will, is worthy of pardon in their mindes, who do judge with humanity; know that the pardon which I give thee, is only to prolong the payment, not that I despair of recovering what I have lent.   

XXXIII. To Aristomenes.  
ALthough thy compassion and love bee most pleasing unto me, yet I entreat thee not to be troubled or grieved at my wounds; for so far am I from apprehending them( although they were almost to death,) that against the opinion of the vulgar, unto whom death is odious and terrible, I would rather die in war, and hasten my end appointed by the good gods; then that they should grant me longer life than ordinary. For what can bee more acceptable to a noble man than to lose his life in fighting for virtue and victory.   

XXXIIII. To Xenopithes.  
THe vile and slanderous opinions, which are held of me do not trouble me; because if I do evil I am constrained thereunto by necessity, which admitteth of no law; whereas others commit wickedness naturally. Wee differ also, in that I being a Tyrant, confess my fault having power and liberty; whereas you, of a private condition, dare not confess what you do, fearing the rigor of the Law.   

XXXV. To the Cataneans.  
WHen some of your Citizens were brought prisoners unto me, and not one of a hundred hoping of life; I delivered them, because I saw you careless of them: not that I would have you think, I have forgotten my hatred towards you,( for I should want of my wit; if my revenge should bee less than my anger) but to the end, that when you shall have suffered sufficiently, deserved punishment, the greatness of your misery may bring to your memory, the evils which you have committed.   

XXXVI. To the same.  
YOu( it may bee) think you have suffered too much, for those injuries, which you did unto me and mine, because that for thirty of my men which you have cruelly burned, you have lost five hundred men at arms, and in stead of seven talents which you stolen from me, you are deprived of great riches by my means: But I would have you know; that what you have hitherto suffered, is but a beginning to what you shall suffer. So that you shall bee ashamed to confess, the harms which you have received through my means, aid, and succour. Neither then, so long as that providence, which governeth the world, shall maintain it in the harmony wherein it is, will I leave the hatred, which I bear you. Neither shall the war, which I shall make against you, be to vindicate myself, but the gods also, who have power to maintain and ruin all things. For as all the other elements do participate of the fatal divinity, so also doth the fire of Aetna: Into which most iniquusly casting my innocent men, you have not onely made Phalaris your enemy, but the Sun also who seeth all things.   

XXXVII. To Chritophemes.  
THou, and all those, who excessively praise me, witnessing my force, and persuading yourselves that the Leontines have been conquered by my counsel and labour, do the part of good friends; because honour is a spur unto virtue. And I may boldly affirm I have not been wanting in any thing required in so great a work: yet the desired victory proceedeth from the hand of fortune: for there is nothing, how great or small soever in all human acts, which is not confirmed by her aid and favour.   

XXXVIII. To Polygnotes.  
I Will henceforward forbear, either writing or offering any thing unto thee, to the end, thou mayst leave those praises, with which thou dost endeavour to honour me amongst men. For in effect thou dost blame me, in refusing my presents, and valuest me only in words. Knowest not thou that ●mongst men of wisdom, ●ords are but esteemed the sha●●ow of the thing?   

XXXIX. To Axiognes.  
IT is not amiss to glorify ones self of his Nobility, as of any other good; yet I know no other Nobility than virtue. All other things hold of fortune: And in truth he who is a virtuous man, although he be descended of base Parents, is more noble, then he who is a King, or then all others. So contrary, he who is descended of a most ancient stock and of most high lineage, and a vicious person, is more ignoble than any other, who is virtuous, in how base or low a degree soever he live. For this cause, amongst the Siracusans do thou commend the virtue of the mind, and not the nobility of the dead, which is lost by ignoble successors.   

XL. To Demoteles.  
I Excuse the remonstrances which thou hast made unto me, in that thou having never been a Tyrant persuadest me to leave my Tyranny, without fortifying thy reasons with the authority of some god, to whom I might rather have given credit than unto thee; who wouldst be accounted the onely wise and assured counselor in a matter of so great importance: yet dost not know that in the giving over such a principality, there is more danger than in the acquiring thereof; for as unto a private man, it is better not to become a Tyrant; So he, who is one, doth much better to keep and maintain the estate than to leave it. In brief the same consideration ought to be had of a Tyranny, as is usually had of the birth and life of a man. For if it were possible for man to know before he were born into how many misfortunes and mischiefs he should fall during his life, without doubt he would never bee born. So if a private man aspiring to a Tyranny, should first understand, what, and how many calamities are accompanying, he would rather choose a private life. Thus I know Demoteles, that not to be born, is better than to bee born, and a private life is better than a Tyranny; If before I had been possessed of the Tyranny, thou hadst given me this counsel, declaring unto me the qualities of the evils thereof, assure thyself I would have obeied thee; but being a Tyrant, and constrained thereby to commit an infinite number of evils, so far is it from the power of any man; that none of the gods can persuade me to leave the arm of a Tyrant. For I know well, that in leaving it I should bee forced to suffer infinite and most grievous torments, and in the end a miserable and shameful death by their hands, over whom, I have tyrannically ruled.   

XLI. To Epicarmes.  
I do firmly believe, that thy counsel and Demotelesis, who persuade me to give over this Tyranny doth not proceed from any hatred towards me, but from the small experience which you have in the world, because, one may desire the possession of a Tyranny; but not the quitting thereof, in respect of many unjust acts, therein committed. For it is not unlike to an Archer, when he hath loosed his arrow, he hath no power to stay it. But if you can bring to pass; that I never had exercised Tyranny, do it and I will believe you. Yet it is more difficult for your remonstrances to do me good.   

LII. unto the same.  
THou who thinkest me just, art alone a sufficient testimony for me; though no man give faith unto thy words: because I repute a man of thy integrity to be a rule and law unto all Sicilie, and the sottish multitude I have always esteemed as an empty vessel. Of which multitude to be accounted evil, and worse than we are, is a thing( it may bee) of no small profit. Yet there are many like thee, whose virtue and not their number I take into consideration; which have concurred with thy opinion of me. But if thou wert alone it is testimony sufficient, neither have I need of others.   

XLIII. To Hipolicion.  
I Have permitted thee to come safely unto me, without giving thee any safe conduct by oath; for I would in this, that my honesty should serve. But if thou dost not trust me, thou dost me an injury, greater than that, for which thou wert accused unto me; because thou art assured, for any cause what ever, I have never broken my faith, and notwithstanding my permission, thou demandest a safe conduct, as if thou didst distrust me; I pray thee tell me, in true religion, what difference is there between breach of a promise and breach of an oath; the mind only being that, which ought to confirm both.   

XLIV. To Polytimon.  
IF in judging my manners, by thy evil conditions, thou dost distrust me; thou dost not accuse my malice, rather thy prudence; but if thou accusest me by my own manners, thou art in a great error, not truly knowing me. For I am so far from breaking my faith, that measuring another mans heart by mine; and trusting in another, more than I ought: presuming he had been faithful, I have been deceived. Come then upon my assurance, without doubting of fraud or deceit; then mayst thou witness that Phalaris doth faithfully keep his promise.   

XLV. To Nicias.  
THou hatest thy son, because he approveth not thy manners; and for this cause he is esteemed and beloved of all others. Be thou therefore assured, that all those who love him, hate thee.   

XLVI. To Adimates.  
I hear thou debatest with thy brother, which of you two is the veriest villain; by that which I have heard from thee of him, and from him of thee. I do verily believe, and hold it for a firm truth; that he is as bad as any, and that none is worse than thyself.   

XLVII. To the Egestines.  
TAke heed you do not receive those whom I have banished; for never man exceeded Phalaris in retribution of good turns, nor in revenging of Injuries. You may discern something to this purpose, if you consider the Leontines and the Melitines; for wee have been the cause of liberty unto the last, and of servitude unto the first: the Leontines drowned my Galley; and the Melitines endeavoured to save it.   

XLVIII. To Antisthenes and to Theotine.  
OF the presents which I sent, Antisthenes hath received a part, but Theotine would not take any; wherein I am to thank one, but not to complain of the other; for he who received, did not despise my good will; and he who refused did me no harm.   

XLIX. To Menecles.  
IF thou wouldest bee thought free from thy fathers vices, do not repent that thou art become good: other ways thou wilt lose the good opinion which the Cammarians have of thee; who will believe that thou art not truly good, but that thou counterfeitest, and art only a time-server.   

L. To Epistrates.  
THou writest unto me, as if I were a most fortunate and happy man: But I will briefly tell thee my estate; In my infancy I was deprived of my father and mother. In my youth( by my misfortune) banished from my Country and lost the greatest part of my estate; I was taught by Barbarous people: And to avoid injuries, I was driven to fly from all places; where I was not onely assailed by my enemies, but by those also to whom I had done pleasure. Last of all having attained to a Tyranny, I hate a Tyrannicall life. If this may be called happiness; truly I am happy.   

LI. To Oneston.  
THou and all my friends shall do me a pleasure to forbear looking narrowly into my affairs; and from searching into things which do no ways concern you; for such is the condition of my estate, that my enemies will have more cause to rejoice by knowing it, than my friends to bee vexed or sorrow for their ignorance therein.   

LII. To Eteonicus.  
ACcording to thy counsel, I will no more remember my hatred towards those, who have injured me: because it is not fit( according to some mens saying) that wee being mortal, should retain an immortal hatred. Yet Fithons injuries to me shall neither in this life nor after death( which must certainly happen to all) ever depart out of my memory for amongst many other marvelous displeasures, he poisoned my Wife Erithea, because out of desire to follow me, 〈◇〉 refused to mary him.   

LIII. To Thraisonor.  
THe castle, which thou leftest defending itself, hath been taken and ruined by Teucreus and his soldiers, by a surprise; and know, that it was done in as small time, as I have been writing this letter.   

LIV. To Abaridas.  
IT is  told me, that thou art come out of the mountaines of Tartary into our regions, lead by a desire to converse with famous men, and that thou hast spoken with Pythagoras the Philosopher, with the Poet Stesicorus, and other renowned Grecians, from whom thou hast learned much goodness: And that thou desirest to find others, from whom thou mightest learn the stories which are unknown unto thee. But because at the first I have been evilly reported, and thereby thou art persuaded, that I am such a man as my Slanderers do speak me; it is no easy thing, to make, thee believe the contrary. Yet if thou canst be persuaded, that to know the truth of things, it is necessary to frequent men of long experience and knowledge; come and stay with me, as many brave and gentle persons have done: and thou shalt find by experience, that al things are better, more seemly,( and if without blame I may praise myself) with more humanity disposed, than is believed, and that Phalaris, who governeth these affairs, is not inferior to some of them, who for such Acts are beholded with admiration.   

LV. To Orsiloquus.  
IF it hath been ascribed as a fault unto me; That Pythagoras hath never come unto me, although by me many times required, thou always persuading him to shun my acquaintance; Now that he is come, and hath stayed with me in all contentment, for the space of five moneths, it must needs bee to my praise. For if my manners and his had not been in some sort conformable, he would not have stayed a minute of time in my company.   

LVI. To Egesippus.  
NOw there is no remedy in Clistenes his banishment, but only repentance; It may be, that thou and his other Parents, who are oppressed with sorrow, do know that he hath evil understood the affairs, for which he is banished from his country: but I seeing him labour in the affairs of the common-wealth, with abundance of vain glory, had great compassion of him, and by my letters did foretell him, what would happen. Yet he over-weening, and drawn by the delightful hope of honour, made no reckoning of me, thinking my admonitions fooleries; as if I had no experience in public affairs: Or that I did it to preserve my Tyranny; not willing to see any body govern well in a politic state. And this was his belief until he being blown up( more than was fitting) with the empty wind of honour, was thereby flung headlong to the ground. Wherein he found to his great prejudice, that Phalaris was not ignorant of civill government, but rather he himself; who in his short prosperity, not judging rightly of the nature of the people, which doth easily bring a man unto misery, and seldom or never hath the beginning correspondent with the end. I and all others who would not bee accounted fools, ought rather desire to bee blamed then honoured by the indiscreet multitude; because their hatred i● easilier quenched, than kindled; neither is the short time of the vigour thereof so hurtful. And that which ordinarily springeth from a popular love, is seldom any other thing but banishment, death, confiscation of goods, and things no less intolerable. I swear unto thee Egesippus by the great god; that in my heart I never had other opinion than what I writ. All multitudes, are rash, foolish and seldom or never effecting any thing, ever changing in their counsels, without faith, inconstant, giddy, treacherous, and deceavours, an unprofitable voice, easy to blame or to praise; In brief he that in governing a common wealth endeavoureth to please the people, for the most part ruins himself, with shane in stead of honour; yet there are some so eagerly affencted thereunto, that madness may rather bee ascribed unto them, than rashness. The father doth not love his son with so great affection, those that desire to mary do not look upon their loves with that eager longing, others who love money do not seek it with that diligence; and those who delight in arms, in War, in Horses to be victorious in the olympic games, take not so much pleasure in any of these things, as those do, who seek after wretched glory, vain honour, and the peoples favour, to their most extreme damage: But the friends of such as are so transported with this popular applause, ought exce●dingly to grieve, and their en●mies may most confidently rejoice.  
You then, who are Clisten●… his Parents and kindred; if h●… be in grief comfort him, that h●… may the better bear this adversity as a human thing: and although he bee in a fault, whe●… it cannot bee helped, remonstrate so unto him, that he may have no more desire to travail●… in the like affairs.   

LVII. To antony.  
SO soon as I received thy letter, I sent thee the silver, thinking; that it was not alone a fit time to do thee a pleasure, but that it was to bee executed suddenly. I have therefore delivered for thee, three Ta●… nts; that thy sons ransom ●… eing payed, he may be called ●… om his banishment, and be no ●… nger a vagabond in the world: ●… or by experience I have ●… constrain, how grievous and ex●… ream a misery, banishment is. Further, out of my free good will, I have sent thee three Talents more, to the end, that the goods by thee sold may bee bought again. I also advice Clistenes, that hereafter he meddle no more in public affairs, nor in any such business, the profit whereof goes to the Common wealth, and the hurt to them who meddle therein. And if his own example be not sufficient, let him set me before his eyes, who am his couzen by the mother, and who out of the little knowledge which I had in governing public affairs, was banished from my country; where it was never in my power to return, after I was become a Tyrant. And I do assure thee, that there is not so much pleasure in being a Prince, as there is grief in banishment. I swear also unto thee, by the great gods, I writ not this out of any regreat I have, for the money which I sand thee, but out of sorrow which I have, for the miseries thou sufferest. Neither do I it, because I will not give thee another time; but, that I would not have thee employ me, in doing thee pleasures, which are of no avail; for truly when my friends require any thing of me which make to their profit; I strive to gratify them, with a better will, and more liberally.   

LVIII. To Clistenes.  
I do suffer in thy misfortune; yet I writ not this letter, to reprehend thee for things, wherein( not believing my counsel) thou hast extremely erred; although it is many mens fashion, when they are not able to profit by their remonstrances,( their counsel wanting success) they reprehend those, who would not believe them, wherein( to my judgement) they do but esteem their own advice in too high a degree, and overmuch lessen those who commit the error; for my part, foreseing the mischief which hath happened; that thou mightst not bee oppressed, I familiarly advertised thee, and now seeing the evil which thou indurest, I think I have erred; and am in misery with thee. And I entreat thee to believe the reason why I foretold thee, was onely because it might not happen. But seeing, either by fortune, or by determined counsel, it is thus happened; I will not lay malice to thy charge: rather to witness that I bear an equal sorrow with thee; I have endeavoured, with all my strength, that thou shouldst not long abide in thy misery; as more plainly thou wilt understand, when thou seest thy mother. In the mean time I will for bear reproaching thee, of a great villainy; that seeing thyself banished from thy Country, thou didst not vouchsafe in thy exile to rest thyself with me, being so true a friend, unto thee, as thou knowest I am. Yet if it were out of shane, and fear to be taunted, because thou didst not obey the counsel, which I gave when I foretold thee what hath now happened; I am so far from blaming thee, that I much rejoice truly, seeing that thou art become wise: For it is to bee thought; that he, who is ashamed of his passed faults, will carefully take heed he committeth not the like again.   

LIX. To Leonicles.  
THou hast used many reasons to persuade the Camarines to make war against me, yet bee thou assured thou canst not prevail, and that I will bee revenged of thee, not in vain words, wherewith thou hast injured me, but by deeds; the fear whereof out of experience, hath kept the Camarians from falling into Phalaris his anger, whom they have found both gentle, and courteous, being a friend.   

LX. To the Eunefienses.  
I do persuade myself I am the cause of your liberty: for which although you are ungrateful; yet I do not repent me, but would have you sand me the money which I have lent you, because I have so much need, that I am constrained to sand up and down all Sicily to get in money. Some have freely lent me as the Leontines, and the Gelians; others have promised me, as the Hialefians, and Phintiesians. Vpon what do you think? Seeing, that what I have willingly lent, you do not restore me again, in such a time, when those, who have received no benefit from me; do succour me with their means. If those who have promised to lend did know; that instead of recovering my debts, I importuned them, who ought me nothing; do you think they would lend me. Yet I firmly believe, they will keep promise with me; and may peradventure think that he who is negligent, in recovering his own, will bee as slow in paying, what he hath borrowed: If you weigh these things, you need not bee ashamed to pay me my money. And if this which I have said bee not sufficient to induce you thereunto, bee you assured, I will find the means to constrain you; at the least, if to do what is just and reasonable may be so termed.   

LXI. To the same.  
I Having  told you, that of all the money, which I have lent, you should onely restore met eight talents, easing you of the rest, especially in a time of great necessity, I think you observe no modesty: For of the eight; you keep back four, and with regreat pay me the other. Yet I swear by the great gods, that I am only displeased; you do not aclowledge the benefits I have yielded you. For although I suffer the dividing of my debt, the damage consisteth but in four talents, but your ingratitude amounteth to twenty: Yet, you profess you will pay them four also, thinking( in the mean time) you have obliged me by what you have done; In which respect, I cannot ground any hope upon your ingratitude, if, having the means, you do not speedily render them. But if you have the will to do it, and that I understand by your ambassadors you are poor, and have collected the moneys which you have sent, upon particular men; I will give the rest unto your city: And if you will receive them, which you have sent me; I am willing with all my heart to give them back, provided they may bee employed to the public benefit, and not robbed away by those, who stealing from the poor people, make the common-wealth needy, and themselves rich. And whereas, by your ambassadors, you sand me word, you will erect statues in remembrance of the good turns I have done you; I advice you not to bee at that charge; for beside my liberality now, and formerly, unto you, I will also pay the charges therein employed.   

LXII. To the same men.  
I writ this letter, not repenting of my liberality to you; but to the end that by punishing of Periander, you may acquire more favour from me. Yet if you have ready money in your City, and by forged excuses, forbear acquitting your debts unto such, who out of good will have lent you, it is a manifest sign, that( the saying your money was imbeseled) is not true. Neither is it reasonable, that those, who borrow money in their need, when they should pay, should like rich men hid it in great quantity for robbers. It were much more honest, to be rich to your Creditors, and poor towards the wicked: for, if as rich men, you give the money of your common-wealth to wicked men; and in the mean time, as governors thereof defraud your creditors: First,( a thing most evil) you injury another, who hath done you none. Secondly it is much better you should pay what you borrow, then suffer robbers to steal it away, thereby disappointing Phalaris make Periander,( besides many other pleasures) become rich. It is for you therefore to resolve, that your money being not imbeseled, you render those kindnesses unto me, which you have received; or with the loss of those moneys, which you sent me you bee constrained to part also with those which I have given you.   

LXIII. To Hierom.  
ALthough I could say a world of injury of thee, and of the foolish, and ignorant speeches which thou utteredst of me to the Leontines; yet I will only say; the Elephants of India, make no account of flies.   

LXIV. To Aristenetes.  
AGe is not grievous unto me, because it is not the Tyranny, but Phalaris which waxeth old: yet thy( beyond measure) fearing, frets me; seeing what is destined must happen; although Aristeneter feaieth more than is fitting. And, to writ unto thee in poetic terms, it is better to suffer with an undaunted courage, that which is expected with grief and molestation, than to be always martyred with fear.   

LXV. To the Milesians.  
YOur ambassadors have persuaded me to lend you money, though I have not much at this time, in respect of the war wherein I have daily consumed it. Yet it is an old proverb, amongst friends excuses must not be used.  
Wherefore I pray bee not like unto many who, when they borrow, use most gentle and faire words; but when they are entreated to pay, grow angry, showing themselves, both unreasonable and ungrateful. For in equity he who showeth a good turn, ought to remember those who do it, and until it be repaid, not to think their creditors changed: So if their creditor be an honest man, l●t him bee payed as an honest man; if he be wicked, yet let him be payed; for although he be not good, it is just and civill to pay debts. believe it then my friends, that, in lending and gathering in my debts, I am always myself. nevertheless, those unto whom I do pleasures, change their manners as occasions are offered, like the chameleons changing their colours, according to the object of the places where they are, and while they receive benefit from me, they highly praise me, as one of their gods, and benefactors; but when it is demanded again, they call me villain and Tyrant; which maketh me know, that if the man who lendeth his money be in danger of losing it, he were better lend it to a particular, then to a communality; for if a particular man deceive him, he getteth but one enemy, and he a weak one; but if a communality deny him, the loss is no less, and in stead of one, he shall have many enemies. I have not hitherto found this malice in you, which maketh me, all suspicion set apart, sand you what you demand; assuring myself, that in all things else you have a good memory, and are faithful in merchandizing. Furthermore, I do think you well know, it is a greater shane, for many to injury one, then for one to injury many; It being no way likely, that one should despise many, although it often happeneth, that a communality makes light account of one man.   

LXVI. To the same.  
I Have not sent back your ambassador with this letter, because I reckon not of your praises; but because my actions may not well permit this honour; yet it may be, you make this high esteem to incite other to hold the same opinion of me, who am assured that all men think evil of me but you, who justly repute me good. nevertheless, because my merits, cannot be printed in other mens belief,( through a false opinion of men) I fear it may bee more hurtful to you, than available to me, because every one is apt to say, you would never esteem so much of a wicked man, if you were not like him. Wherefore because( though wrongfully) these your praysings of me, may make you bee reputed evil, though I am never the better, I entreat you forbear them as unnecessary.   

LXVII. To Mnesicles.  
I do truly rejoice at thy ●appinesse hearing( although thou didst desire a son) thou hast a daughter born, which I think, is the more pleasing into thee, because she may bee in stead of a Son. And in truth, daughters naturally, have more respect to their fathers, than sons.  
Concerning the gifts which I sand thee, I shall think thou receavest them with the better heart, by thy free taking, not what I now sand thee, but what thou shalt advertile me to sand, my ignorance of what is necessary having now withheld them; For I believe, in respect of thy daughter thou hast need of more and more precious things.   

LXVIII. To Alcandre.  
do not think, that thou, o● any else whoever can fear me, tither in word or dead: For I have experience in war, wherein I was never so bold, as to attempt an unjust thing, or any thing above my strength. I know the sudden altering and changing of times: And can better teach others, than bee taught by any other, how unconstant fortune is. Moreover, I am as confident of myself, as any other marrican bee; trusting in the great god, that he will defend me from the injuries of men, and that he will bring under my hand all those, who shall assail me.   

LXIX. To Licinius.  
FOolish Licinius, wilt thounever forbear thy rashness? wilt thou never have care of thy self? Thou art thirty yeeres of age, and yet continuest in thy madness and by divers ways stirrest up enemies, too powerful for thy resistance. Thou composest verses and tragedies to my dishonour; as if I should bee vexed at them: but I would have thee take heed least thou be persecuted by effects, more miserable and severe than any Tragedy.   

LXX. To Cerbon.  
How comes it to pass, that men should wonder, at the extreme punishments, which I inflict upon them, who injury me; yet those amongst you, cannot bee deterred from assailing me? So, that with tears, you bewail their fortune, who are tormented, and do not rather advice them, not to attempt against Phalaris. It were better for me; you would not constrain me to take such revenge, and more profit to you, not to be carried with such rashness against me. But( if I truly understand your nature) wherein would not you have attempted against me, if in my revenge I had not been extreme cruel? Seeing that without hope of finding mercy, you so desperately expose yourselves to all danger. I will then forbear to bred cruel, when you abstain from injuring me.   

LXXI. To Entimon.  
THou hast said a truth in all these things which thou hast laid to my charge; and I do freely confess all thy accusations concerning the Siracusans: for, if I did not punish those who offend me in so high a degree, that they merit no pardon; and if you or others, were not so mortally enemies to yourselves and to me; neither should I bee taxed for wicked cruelty, neither should any one amongst you be moved to compassion, by seeing yourselves put to such intolerable punishments.   

LXXII. To Cleobolus.  
ALthough thou hast employed the strength of thy spirit, to persuade the Cammarians to undertake a war against me, yet canst not thou make them lay their hands to it; for they know truly that war is made by deeds, and not by Orators words; but if thou wouldest have them enterprise it indeed, demonstrate unto them, that thou art in effect, as thou art in counsel. If, by this means, thou canst not attain thy purpose, change thy mind, and counsel the contrary: So( it may bee) mayest thou attain thy desire; For it is certain, they neither reckon of counsel nor counselor, which is not profitable. For this cause and fault alone, rest assured I will punish thee, not in vain words, wherein thou dost injury me; but by executing, and in such a manner, as those who have once tried it, never after offended me. Which the Cammarians well knowing, are not willing to feel Phalaris his anger, and the rather, because when they hold me for their friend, they find me kind and loving.   

LXXIII. To Cleodicus.  
THou intendest greater cruelty against me than is in thy power to execute; I pray thee from whence proceedeth this desire, which thou hast to offend Phalaris, thereby to gratify a Tanners niece, the Wife of Antand, who killed his father in Law? By means of which foul crime, against nature, he is become rich. But my just anger shall not so far transport me, as at this time, with multitude of words, to recount all his wickednesses; because judging him worthy of punishment, I will not in words, but in effect lay it upon him; And, for those things, which thou hast endeavoured against me, I will make it fall upon thy head, and upon all thy race.   

LXXIV. To Necolaides.  
I Will not do any displeasure unto thee: For I am advertised, that thou hast rather done good than harm; but I entreat thee, that unto the best of thy actions thou wilt not mix such things as may constrain me, to be other ways unto thee, then I am now.   

IXXV. To Polax.  
I Gather by thy letters, that thou much wondrest at my alteration in the course of my life: In that heretofore I shewed myself more familiarly and easily then was fit for the estate of a Tyrant; and now will hardly be seen, either to kindred or dearest friends; by all means flying from the company of men. But at these things thou oughtest not to marvel; because that not alone in men, who have no relation unto me, but in my most private friends, I cannot find a sound and firm faith. And having with great difficulty proved all things, I say it is better dwelling in the deserts of Affrica, and in the wild woods of Numidia, only accompanied with cruel beasts, than to live with men; for I shall have a more safe abode with Lions, and sleep more securely with Serpents, than with men of this age. This I say out of the great experience, which by the malice of variable and unconstant fortune, I have gained.   

LXVI. To the same man.  
THou speakest most truly, Polux, in saying, that the injury, which every one doth me, far exceeds the revenge which I take; for I willingly have pardonned those twice, or thrice, who have attempted against me. Yet of all those, who out of premeditated counsel have assaulted me, there is not one, who can be ashamed, to see himself taken in his wickedness the second time.   

LXXVII. To the same man.  
IF those, who are prepared for war against me, to revenge those, whom I have justly put to death, did plainly know the cause for which they do it, they might think themselves worthily revengers. Therefore thou who accusest me to the Siracusans, calling me a revengeful Tyrant( without any gravity or modesty) oughtest to relate the reasons why I have put such men to death, who; by no wit of man, could be excused: that thereby, thou mightst stir up the courages of thy Auditors against him of whom thou speakest. Now if thou art ashamed to discover the reasons of what thou accusest me, what occasion have they to bring their war.   

LXXVIII. To the Eginians.  
I do think I have just cause to revenge myself upon you. Neither is my power wanting; And I ought to do it, did I not fear their death, whom for three moneths space you have kept prisoners, onely, to please a wicked villain, who abideth in your town.   

LXXIX. To Nicippus.  
I yield thee many thanks, that thou hast vouchsafed to receive the presents, for which. thou sayest, thou art afraid the Sira●usans will punish thee: but bee thou assured, that if thou hadst ●efused them, I was determined ●o accuse thee, as if thou hadst ●eceaved them so refusing them thou shouldst have run the dan●er which thou fearedst in ta●ing; And without doubt, if I ●ad caused thee to bee accused ●or taking them, I should have ●eene believed; But if( as it is ●rue) I affirm I have given thee ●othing; Thou wilt be delivered, and held free from suspi●… on.   

LXXX. To Nicarquus.  
THou couldst not have provoked the Cammarians to make war upon me, but to be vanquished by me. But they as wise and provident men, do rather consider deeds than words, and whether they were able to archieve it, if they should begin it; for which cause they make little reckoning of thy vauntings; though thou art not ashamed, to bee more hurtful unto them by thy words, than unto him against whom thou speakest.   

LXXXI. To Leonciades.  
IF thou thinkest, that by thy marriage, thou hast received favour from me, and that thou oughtest not to be ungrateful; I tell thee I would not have thee yield me any thankes: but pay me all, in perfectly loving thy Wife, in whom thou sayest our kindred first began.   

LXXXII. To Timostenes.  
LEt part of the Souldiers labour in the castle, and another part make up the banks against the high floods of the Sea; that the course of the water being turned, the fields, which are barren, may become fertile. And we shall think ourselves obliged to those, who shall have first finished their task.   

LXXXIII. To Cleomenides.  
we have sent thee gifts fit for the Gimni of plays; to wit jars of oil, and four hundred measures of corn; but the gifts, which are more agreeing to youth, as wine and Stesicorus his verses, wee sand unto thy Son: Although it may be some Siracusan, may suspect, that these things are sent, by the Tyrant to stir up some novelty.   

LXXXIV. To Polycletes.  
TO satisfy thy desire, I have delivered Calescreus, who had conspired against me, which. he not only confessed, but also revealed his companions, adding farther, where, when, and how they were to assault me. For in truth I did think it the part of an ungrateful man to deny life unto any one, being requested by him who giveth health unto others: I have herein done my duty, yielding this favour unto the physician, who healed me, It being most fit that thou shouldst receive all grace, who art the chiefest in physic and healest all that have need of thee. Yet let Calescreus consider, that beyond all mens opinion,( for thy sake) his life is spared, he having unjustly taken life from another, for although fortune did deny him the execution of his wicked intent, yet he did all that was in his power.   

LXXXV. To the Messinians.  
I understand that you accuse Polycletes for treason against the Agrigentines; in that I being grievously sick, he tookeupon him to cure me, and it being in his power to destroy me, he delivered me sound and in health; for, instead of commending his honesty you accuse him of malice, and shane not to confess it. Whereas all good men admire his knowledge, much more his honesty and integrity. For when I came under his hands, I was at the point of death; and although I were accused for a Tyrant, yet he was so far from killing me, that he laboured to restore me to my former health. Yet do not you think that all your calumnies can any way prejudice him; For my liberality hath made him one of the richest men in Sicily, and the acknowledgement which I have made of the pleasure which he did me, doth( I know) make you rather desire to be called traytors unto the Agrigentines, than the murderers of Phalaris.   

LXXXVI. To Gorgias.  
THy letters are full of wit, and do witness the gentleness of thy spirit; yet the counsel, which thou givest me concerning things to come, it seems to me superfluous; for in truth I neither fear death nor any punishment; propounding to myself, that herein I do well; knowing that fate is not governed by men. And to tell you my mind in a few words; I account him a fool, who first contrived these things or who hopeth or feareth, good or evils to come, or who doth persuade himself that things to come are to bee foreseen, and to be avoided. But if any one be of opinion they are to be foreseen, yet impossible to be avoided, to what purpose is the labour to foresee them? Seeing, that knowing them, or not, they must needs happen. Thou wilt tell me, that being foreseen, it is the more easily received, or defended and instead of one thing foreseen which is evil, the better means may bee used to interpose another, then that which should happen: which I cannot believe, because it is the work of God and not of man; He then seems wise unto me, who is not troubled at his destiny, nor afraid of his death. study then as long as thou please, about these uncertainties to confirm the opinion, about which, there is no need for thee to trouble thy thought; and be thou assured I make no account of it.   

LXXXVII. To Nansicles.  
I Have writ unto thee, that Hermocrates his labouring, together with the endeavours of all his partakers, could not keep Philodemes his married daughter from receiving the presents which I sent her; So, that all their labour hath not lessened but increased my honour for hereby I being a Tyrant and having no relation unto her, am made equal in esteem with her most near and eminent kindred. Those then who in blaming me do say by presents I endeavour to get belief, may take for answer; That to those, unto whom one doth a pleasure, violence is not used, rather true affection.   

LXXXVIII. To Alaerites.  
IT was no way needful, that out of vain and youthful hopes, thou shouldst throw us into dangers, and grievous fears; neither do I desire, by such difficult effects to have any further assurance of thy great valour. Yet seeing thy virtue hath surmounted my fear, pursue this good presage, all other things will suceed to thy wish. Not, that I am not in continual fear and care of thee, though thou art in health; for until thy return I shall be still in doubts, still expecting thy letters. Wherefore I put thee in mind of what I  told thee at thy parting, when thou lefts the City, that thou shouldst endeavour to keep me Lacrites, whom I do hold more deere than Castles, towns, and Tyrannies, I( by the living gods) than my own life.   

LXXXIX. To the same men.  
I Pray thee Lacrites, remember the promises thou madst me, and bee careful, that I bee not driven to remain alone. Thou knowest how poor I am of friends: I writ unto thee that I am in fear, but it is not of those who are inferior unto us, nor for the weakness of our confederates: For always, and in all things wee surmount our enemies. But it is of thy active and forward courage in exploits of war, and because thou labourest, with too great violence and affection, to appear too excellent above al, being grieved that thou canst not, in one instant bee present at all the encounters. Remember, that at thy departure, I gave thee in charge to thyself, and thou didst promise to render thyself safe and whole into my hands again; which now I most affectionately desire of thee; not that thou shouldst do any thing unworthy of thy Noble courage( for that's impossible) but that thou shouldst in other more needful occasions to show thy gentle courage, and that thou art a soldier, who neither avoydeth danger nor labour. And if thou thinkest this thy forbearing, may bee ascribed to want of courage; thou mayest in other things show the excellency of thy virtue.   

XC. To Lisicles.  
I do not wonder Lisicles, if thou dost not resemble thy Father, nor thy son in any thing; For thou art not Lisicrates his son, nor Neoptolemus his Father. Which many Sicilians do affirm hath been assured by thy Mother and thy Wife; wherein they have acquired honour; for it is a most commendable thing and worthy of praise to speak truth to all, especially to those who know it.   

XCI. To Timolias.  
NOt to offend, is truly and properly attributed to god done: And to err, and by the erring, to become wife, is a human thing. But truly he, who after his erring and thereby falling into misery, yet becoming no more advised; I cannot conceive that he can be accounted other than most wretched, and infortunate. To conclude then, he partakes of a beast, that being made an example of rashness and folly, doth not, by his own adverse and miserable fortune, become well instructed and wise in after times.   

XCII. To Phedimes.  
we have three several times, made ourselves believe, that thou hast not injured us; Although in every quarrel, raised by thee against us, it is known thou hast greatly erred. And if hitherto we have accounted thee such as wee desire or as thou oughtest to bee towards us: esteeming thy accusers words false, though there were pregnant cause to think them true; And that oftentimes, some do suffer, who have not merited it, so that it seems fortunes malice ought to be accused. I would then, that hereafter, neither thy manners nor thy fortune, may occasion us to be thy enemy. And consider well( for we will no longer suffer thy malice to attempt unpunished upon our goodness) that what injury soever thou hast done us, we have always used thee courteously, for which thou hast not been so thankful as thou oughtest. Strive therefore, that thou be not more in human to thyself, than he is, who hath continually shewed himself ready to do thee pleasure.   

XCIII. To Agesilaus.  
IT seems unto me that Telesippa is grievously displeased at thy staying in Siracuse: She( like a modest and loving Wife to her husband) protested against me; as if I did use too great authority over thee; And  told me shee could no longer bear with thy absence.  
Besides she calleth her father to her assistance; It may bee thou understandest what she would do: be thou assured that she will do it: for she will no longer endure, that a husband, who ought to be wholly hers, should bee no more unto her than a stranger. She judgeth that I, and I conceive, that shee can constrain thee to return; for I cannot believe, that thou fearest Phalaris so much as thou dost Telesippa. Come then and give thyself unto those who desire thee, either for my sake or for hers, who( by the living God) is worthy to be infinitely beloved.   

XCIV. To Polinestor.  
LAcrites, hath given assured testimony of thy virtuous acts, which hath been( as he saith) glorious and in great number; especially the succours of thy foot, and how by thy direction, and the bravery of the assailants, the town was taken: he also let me know that he offered the horse unto thy command: which if thou hadst accepted of; all that I can give thee; yet by the immortal GOD, I should think myself obliged to thee: And if thou dost not receive my presents, with the same affection, wherewith I sand them, I must confess, a private man hath overcome the Tyrant, so much that if thou dost not accept of the third part of the spoil, which ought to bee divided amongst the soldiers, and which thou didst refuse, when it was given thee by Lacrites, be thou assured, that hereafter I will be more slow, not in liberality, but in receiving the noble favours, which thou mayest do me.   

XCV. To the same man.  
NOw I know, there is no need to entreat thee the second time, and that fearing my threatenings, thou hast divided the spoils, giving the reward of dangers, unto those who underwent the labour. Wherein thou hast done exceeding well, and I am very glad of it; having now a confident boldness, to request thy assistance in my affairs: thou thereby hast also been the cause, that in time of necessity, the soldiers will fight with more courage; For who willingly will undergo labour, and danger, without hope of reward? None such as have experience. These presents are received by thee to my profit; the soldiers thereby being made loving, faithful, and ready when need requires.   

XCVI. To Lysander.  
BEfore thy succours came, we had fought, the enemies being discovered before Euclids horses came: through want therefore of soldiers, we had no advantage by the battle; but onely, in reputation and praise, whereof we got much; for to a part of our army which fought, and not to all the victory was to be attributed; So by thrusting ourselves into the greater danger, we have gotten an excellent and a famous prise.   

XCVII. To Arimagnus.  
THe evil opinion which men of this time have of me, does not trouble me; for seeing every one do unjust acts frequently, evil is rather esteemed Iustice, than equity itself: Not that I endeavour to hid my acts, but will freely publish them. For, that, which others do but of their perverse nature, I do by constraint. I do also freely confess, I am polluted, with many wicked affections, which are natural in others: See here our difference, I being a Tyrant, having liberty and power to do what I intend, freely confess it; and others being private men, deny for fear of punishment.   

XCVIII. To Polystrates.  
I Have sent for all my friends to come to Agrigentum, and do also entreat thee most affectionately to come before the Olympiads: For I am determined( having assembled all my friends as formerly I have done) to settle a course for the conservation of my estate, and to deliberate of great and weighty matters; in other affairs( for fear of troubling them) I will not employ them, I myself being sufficient in my particular. Yet I will not refuse your advice, to the end that continuing the principality in the state wherein it is, I may often receive you with safe and hearty welcome. And if other ways fortune bee pleased, that this should be our last meeting, yet you may remember the love I have born you. Come then without stay and show the readiness of your affection to Phalaris, whom you well know.   

XCIX. To the same man.  
IT shall never bee said that I will tell thee, or any other man, unto whom I have shewed myself liberal; Neither is it fit,( having an intent thou shouldst receive my presents, which hitherto thou hast refused) that I should manifest those, who,( without cause, worthy) of reproof or suspicion of evil▪ have taken them; for I think a man cannot honestly recite th● pleasures, which he hath done to another, neither is it commendable to hear them related. Yet that many there are, who by force against my will, have unjustly robbed away my goods thou canst tell; many also have unjustly detained them, who afterwards have delivered them by constraint, and to avoid a war: Others have kept them as things holily and justly gotten, while they were able to defend them; which could not be long, in regard of the many dangers which do accompany evil gotten goods; so what willingly they took by force from me, they were forced though unwillingly to surrender. Whom dost thou endeavour to imitate, being not willing to receive, what I with a free heart give thee? Thy excuses are weak and easily answered; For by the testimony of my very enemies, the money is pure and holy, if thou dost make a difference, between what is got by unjust rapine, and what is offered as a pledge of affection. Take then( I most earnestly entreat thee) from a faithful friend, that which in pure good will he sends thee.   

C. To the Astipalesians.  
ALthough, by infinite and unlooked for changes of fortune, I am grievously troubled; yet I do not remember, that in all my life, I either felt greater grief, or greater joy, then now I do; for if my heart were extremely grieved, in that day wherein without cause I was banished from my country; which you may well think, it being a thing almost unsupportable even unto those who deserve it. I am now in as exceeding joy, that in your common-wealth, you have me in remembrance, writing unto me of your affairs, as unto a friend, who loveth you; which you do not( as I verily think) so much out of a hope to receive profit in this your public deliberation, as to give a true testimony that I am unjustly banished, and that you laid the blame upon those who were the cause; for it is not probable, that a man should make request unto one, who he knoweth doth hate him, or should hope from him, who doth not love him; Therefore, I have no cause to complain of you, who in the time when you were my enemies, made no request unto me, and now, you minister occasion for me to gratify you, in granting your request: And withall know, that when you receive from me; I do think, that you do truly give me; in as much as I do account your demand for a singular pleasure. For what greater glory can come to a man who loveth his country, than to do good to his Citizens, which in thankfulness for your letters I have done. And if what I sand, comes later unto you than is desired; I desire you, not to lay the fault upon me, nor upon your ambassadors; assuring you, it was neither want of diligence, nor of skilful mariners, but a most violent and tempestuous Winter, which hath occasioned this stay; wherefore if those things, which I sand you, and have been exposed to the mercy of the Sea, arrive in safety; you shall not do amiss, if you give thankes unto fortune. Your ambassadors will give you all, and Eubolus, by whom I sand my letters will tell you all things particularly; And when you understand from him the number and the quality, you may distribute according to your mind. As for the moneys, employ them, in adorning and repairing your town; Not that you should do it by my admonition, but by your own proper counsel; for never any man became good, by the will of another, but by his own. If then, you employ that which is given you to one purpose, in other unnecessary ways( which should bee unworthily done by you) believe that your misemploying will procure you more blame than the praise unto the giver. Besides it is not convenient, that a banished man, should with his own money cause the ruins of his City to bee repaired, nor that the inhabitants therein should neglect the rebuilding, especially, when it is at anothers cost. And if you shall think, that I have not sent my presents to you only, but to the people, to the City, and to the gods of the country, your opinion will deserve more praise, than he who sent them doth. For no man can bee ignorant, that gifts are the glory of the giver, but the well employing them, doth raise to a far higher degree of honour, the receaver. For my part, I shall receive perfect contentment, if you believe, I rather witness my love, than my liberality; the first, being an effect of the goodness of the mind, the other may bee understood( though finisterly) to bee a bragging of my riches.   

CI. To the Athenians.  
YOur curious Image-worker Perillus came, and presented to us his works, laboured with wonderful art, wherein wee took singular pleasure, courteously receiving and giving him many gifts, as well for the honour he did us, in showing his excellent art, as for his country sake. Shortly after, he framed a Bull of brass, greater than a natural Bull, which he presented unto me: I took a singular pleasure therein, as in a creature nourished with men, and useful in his exceeding labour. And in truth, it seemed unto me a kingly spectacle, and a commendable work, not yet knowing the secrets; but shortly, he opening the flanks, discovered a torment of extreme cruelty, and more miserable than any kind of death. Then exalting his work, I judged his wicked nature worthy of punishment, and that he ought in reason to to make the first trial of his work, having never seen more malice in any art, than in his. I therefore caused him to be shut into this Bull, and( as he had instructed) kindled a fire about, to have an assured conclusion of his most cruel art; wee having no sight of him, who was tormented, nor seeing any tears, nor hearing any noise, but his voice onely,( which sounding from within the hollowness of the brass) came unto our ears like the bellowing of a Bull. Since, I have heard, that you are much displeased at his death and exceeding angry with me, whereat I cannot sufficiently wonder, verily persuading myself, that you ought not to bee any way grieved; for, if you accuse me, because I inflicted no greater punishment upon him; I swear unto you, by all the gods, I could not invent a greater. But if you say, that he deserved no punishment, it seems unto me, that all of you, O Athenians, who glorify yourselves for your great humanity, do now commend cruelty; Seeing that it must necessary be, that this Bull was either the work of one alone, or of all together. Now which of the two it is, will be known by the love or hatred which you bear me. For if Perillus hath merited death, and that none of you are like him, in manners or in nature, you will not reprehend me. And if you say he is unjustly put to death, you confess you are no better than he. I do not therefore repent his putting to death, neither will I ever think I have done wrong, if first it doth not appear unto me to be against Iustice. And if it appear unto others that Perillus is unjustly punished; I may as well think, that they go about to take from me the firm and assured defence of my dignity; For I cannot bee persuaded, that either you or any other of the Greekes should think his punishment unjust, seeing it was most fit, that he should first make experience of his engine, forged with such malice to the prejudice of others; besides, in my opinion and in others also, by this present, he would manifest, that I was worthy this grievous punishment. And although( in respect of those who conspire against me) this permiscuous invention was for my profit; yet I( being to judge, of a thing whether just, or no, in the nature thereof) neglected that, which might turn to my advantage, inrespect of what was naturally just in itself. wherefore he hath been worthily put to death in his own work by me, to whom he did think it fit to bee presented; Yet o Athenians, you( contrary to their opinions, who do rightly judge that whosoever inventeth a torment wherewith to punish another, in justice ought to bee punished first therewith himself) do you think me worthy to be punished by the infernal furies, and that, that is not enough to pacify Perillus his soul? But let me desire you to weigh it well in equity, and you will find that I do not these things willingly: and that it is against reason I should be so traversed by the malice of fortune. For although by my Tyranny, I have full liberty to do these cruelties, yet I do well know they are not commendable, and I do confess it much displeaseth me that I cannot reduce these things to their first estate; And I would to God, that I were not by extreme necessity constrained to do them. But o you Athenians, which of you, or what man is there in the world, who finding a conspiracy against his life, will not prosecute with all revenge against the conspirators? From thence it happened, that I, finding Perillus to be such a one, have punished him; yet this comforts me, that I do not these things willingly, as they do upon whom I revenge myself. Truly, o you wise and most ancient Athenians, I have in this imitated your customs; and what hath been done to Perillus, was very fit for us to do being a Tyrant, and I have been unto him( deserving it) not such as by nature I am, but as he did imagine me to bee. And bee you assured, that if I were a private man, I would not bee Perillus, nor if he had been a Prince, would he have been Phalaris. Moreover, your sorrow for his punishment turneth to your shane, and if you do not desire that wicked men, like unto him, should bee chastised, you will acquire a perpetual blame; for he having invented such a cruel torment, did an universal injury to all men, and more particularly did brand you with a mark of cruelty; the spot whereof, doth spoil the natural customs of your Country. I do then verily believe, that every one will commend the manner of Perillus his punishment, for so ought all good Citizens to do: But if there bee any one, who doth dislike this his kind of death; let him bee assured, that, therein we did not please Perillus.   

CII. To Teleclides.  
THou hast  told many of my friends( it may bee that it might come to my ears) that after Perillus his death, I ought not to have punished any other with that torment, saying that thereby I had lost all the praise which I had gotten by his punishment. believe me, I did never punish any for praise, or chastise any man for glory; Neither doth it trouble me, to be blamed, for punishing others with the same torment; for revenge taketh not into consideration good or evil report. Yet I would have thee know, that to punish others in the Bull, I made experience of it in Perillus, whose work in regard of the stateliness thereof, was worthy of reward rather than of death; I would have them then who are therein punished, ascribe all unto those who incite them unto such wickedness, as brings them to this misery. Yet if any one( out of weak judgement) doth lay the fault upon me, I am no way vexed at it, so long as I can show that those, whom I have put to death are justly punished. And what thou thinkest of the first, who was burned in it, think the like of all others: And if you commend the death which was inflicted upon Perillus; you accuse me without reason for putting them to death in the same manner, who out of treason, and by the assistance of my enemies do attempt against my life. otherways I should be a very fool, if for injury done unto others, I chastise them, who pretend me a pleasure, and suffer those to go unpunished who most treacherously offend me. Yet, for all these reasons, I yield to thy opinion; desiring thee nevertheless, to labour no more in it; nor give unto me, or thyself any more travail.   

CII. To Nigeus.  
THou dost not think, that either the Bull, or any other instrument of torment, which we have, is painful, or bitter; seeing that without any cause given thee, by thy continual invectives against us, thou hast extinguished and butted all pity and compassion.   

CIV. To Cleomedon.  
I do hear, that blaming me without cease, thou dost bewail the miserable end of Cle●mbrotus; but I do assure myself, that thou, who hast the boldness to do things far more wicked than what he did, and art every way of less power, wilt also at last fall into my hands.   

CX. To Lamack.  
THou, in the counsel of the Camarians, hast bewailed the death of seven and thirty, saying that, beyond all the cruclty of mankind, they miserable ended their dayes in the Bull: but I praying unto the sovereign God, that the number be not increased, do fear that there bee some, who by being overmuch busy will not suffer my prayers in that to be heard, nor that kind of punishment to end in them; for thou wilt constrain me to make up the number thirty nine, by adding thee and that fool Epiterscus: And I would have you know, there is a great odds between your blaming me in words behind my back, and my putting you to death for your wickedness, which assuredly I will revenge.   

CVI. To Tymandre.  
IT may be that the Camarians coming now against me with a warlike army, thou art rejoiced instead of the grief conceived, because thou couldst not persuade them to make war upon me for a small occasion; but when thou dost find thy hope disappointed, thou wilt most justly be punished with grief; not for any thing thou hast done, but for what thou hast suffered. Tell me now, what profit cometh unto thee by this thy rejoicing? To say true, if I were to suffer, as thou dost foolishly think, thou hadst some reason to rejoice, at the loss which might fall upon me. But neither in this nor in any other thing hast thou given me the least cause of grief; neither art thou of worth to bee punished by extreme torments, nor is it fit to give thee any other death, than the suffering under thy own misery; and if it were possible, to let thee live a longer time, than Nature hath afforded thee.   

CVII. To the same Man.  
THe words, which thou hast used to the Camarians, and the great lamentation, which thou makest for those whom I have put to death, have constrained me to torment Cleombrotus his companions in the Bull; for I feared that delivering them, thou wouldest desist from stirring the city against me. Moreover, I suffer the people to intermeddle in the government, till they become weary of Tymanders babbling, whose advice, not against Phalaris, but against one of his meanest servants will be contemned. And although it were profitable for the Camarians to make war against the Agrigentines, yet is it not an easy matter to persuade them to enterprise it; seeing they know that war is every way, more grievous and miserable, than the counselor thereunto hath related: Besides, they know, the orator is not of small importance, to the bringing it to an evil end. Thou therefore wert best to declare the points, which may excite the people against me, that thereby they may be persuaded to commit their Army to the warlike conducting, but I fear they will not bee drawn thereunto; for amongst many other reasons which probably they may use against thee, they will say that to maintain war against me, thou hast sold the house, possessions and servants which thy father left thee, and being become a beggar, wouldest persuade the Camarians to the like folly; wherein thou dost most certainly manifest thy despair, and indeavourest much evil, by persuading such a city as Camaria not to follow her own good and wise counsel, but thy rash foolishness.   

108. To Epistratus.  
SEeing I have thrice pardonned thee, do not put thyself in danger, and constrain me to take revenge; for Phalaris hath laid by his pity, which thou peradventure mayst with many prayers beg, yet find nothing but the wrath of a Tyrant.   

109. To Arimetes.  
do not inquire after the number of those, whom I have put to death in the Bull; for if thou dost well consider their works, thou wilt find them to be many more, then thou shalt find names; yet such as they were, they fell into my hands. Be thou also assured, that I am not minded, for thy sake, who art young, to abide the malice of those who are old, but will make known( as I have oft done) how wretched those are who without a cause offend me: And if thou have a desire to see and know the changes of this life; I do admonish thee in the name of the gods, to consider it in others, and remain in quiet thyself: neither do I speak this, fearing I may receive hurt from thee; for Phalaris must not die by a feminine hand: But I advice thee, that thou dost not increase the number of those, who have dyed in my Bull, and that my punishing thee, bee not a part of the accusation, which unjustly is laid to my charge for cruelty. If herein thou wilt not believe me, assure thyself( and the rather because thou contemnest my admonitions) thou shalt be severely punished.   

110. To Agemort.  
NOw do I discern the nature of my counsels in my affairs; truly I have endured many labours by this illustrious monarchy: and thorough my folly and love thereunto, I have wilfully thrust myself into infinite sorrows and dangers: yet the greatest of my afflictions is, that no honest man will receive any benefit from me. For, if by chance I use liberality to any, who hath need, he is instantly reputed wicked: And I do verily believe, that this is the onely cause, why you honest men do so shun me; for what other occasion can there be, but because I should not benefit you? In brief, there must needs be some great cause why none of my schoole-fellowes, companions and friends, would ever come at me, neither hath any of them ever promised to come to me, but Calistenes, neither am I certain that he will come. Some others, because they would not openly refuse my kindness, in excusing themselves said they were sick; others that they were hindered by their Parents, and others by public affairs. For thy part, I was unwilling to attempt the calling of thee, well knowing I should not prevail; neither will I invite thee now, hearing of thy sickness, and that since my departure, Praulea hath brought thee a son; of which sickness of thine, I swear unto thee, I am much grieved, and am much rejoiced that thou hast many children. But what excuse canst thou find, to avoid the seeming fear, wherein thou hast been, through my sending of gifts unto thee, so small, that( in truth) they were not capable of raising envy, nor to be seen of the town, or to be carried with songs and music; It being but a little gold sent at midnight, and at unaccustomed houres; yet so soon as thou sawest it, as if it had been a most wicked and abominable thing, thou didst violently refuse it saying, it was not to bee received from a wicked man, who was so embrued with human blood. Wherein thou hast shewed thyself, uncourteous, cruel, and without compassion of the affliction of Phalaris, whose misery is such, that having desired the monarchy, thereby the freelier to use courtesy and liberality to my friends; and by the goodness of the great God, having attained thereunto, I cannot find any one, who will suffer me to show unto him, the bounty of my heart, they thereby utterly depriving me of this only comfort, where with I did hope, to content myself, and encounter all my mis-fortunes; neither will you favour me so much as to suffer me to make any one of you partaker of my riches; but disdaining my presents you constrain me to give them where I would not: and many times unworthily.   

111. To Teucer.  
POssession hath been given unto Aristomenes. Hipolition is delivered. I expect thee according to thy promise; I am well, if thou also bee in good health; I can boldly say, I have attempted many things, and more will follow; and in tespect of the evil, I repent me of the good.   

112. To the same man.  
WHen I had a purpose to speak to Cleonetes, Philodemons wife( thou knowest her) to marry her daughter; I was hindered by many occasions: about which I had thought to have sent for thee hither, but for this very business, I determine upon thy stay at Siracuse; whereby thou mayst easily know, that I do not writ without cause. go to her, and let her know, that to him who will marry her daughter, thou wilt promise five talents for her dowry: this not to be by way of a present, but as paying unto Philodemon what I owe him. And if any should ask thee, how it happened that I had so much money of him, say, thou knowest not; but refer it to me, who received it, and to him, who lent it. If thou canst, work that Leon may bee accepted Son in lawe; for he came unto me, requesting my furtherance, to obtain her to wife; and having promised him my best endeavour, I presently advertise thee thereof. Yet if the mother have a better husband, promise him the dowry, and seek no further; for I would not, by the dowry which I give her, tie her to a husband against her liking. I also earnestly entreat thee, if thou findest the mother determined to give her in marriage, make her the offer for her daughter; neither would I have thee do it negligently, as if thou wert to pay but with all cheerfulness, as if thou wert to receive five Talents. For, it is most unpleasing to give with a kind of unwillingness, which witnesseth that the gift is not out of that respect, for which wee with all our heart do give it: Neither is my mind( I thank the great God) subject to this baseness, that having Philodemon his money, I should think, the great contentment& profit, which the maid should have in marriage, should be my damage. Although I verily believe, those who know me not, do suspect it in me; But I wish Phalaris could not be accused for other crimes. When shee is to be married, let her be lead by four maids near her own yeeres, and give her the apparel for a wife which I have sent thee, and for that purpose have them ready. besides as my gift, sixty pieces of gold. Let the marriage bee accomplished with diligence, it having been too long delayed already. sand the presents with speed and alacrity, that in Phalaris his affairs, thou mayst acquire a particular grace. Let that which I command be executed, as I writ. Furthermore, give all the honour you can unto Mother and daughter, unto one as without a husband, unto the other as without a father, helping them in all things they want, and let the marriage bee sumptuously solemnized; that upon that day Philodemon and his friends may not otherways be thought then happy: For we will overcome his evil fortune, and be victorious.   

113. To Cleonetes.  
IT appears unto me, that Philodemon thy husband, and my deere friends travail, addeth much unto thy honour, and bringeth a kind of infelicity to thy daughter, being twenty yeeres of age, because a married woman, remaining a year from her husband unspotted, acquireth a virtuous name, and a maid marriageable, and losing her time gets dishonour. For, every one disesteemes a maid who is past her tender yeeres and without a husband; but I think, thou keepest her unmarried, to comfort thyself in Philodemons absence, with the daughter of you two. Howsoever it be, to protract the daughters marriage, in regard of the fathers absence is not well done; seeing there is a great deal of difference between a wife without a husband, which in short time is to return; and a maid who never had trial of a man. If her Parents should die, and money wanting, it were a token of great misfortune, if shee were not married; wherefore I entreat thee by no means make trial. And that it may not happen, I advertise thee, that when Philodemon went, he left with me, for his daughters portion, five talents, and more also; for Phalaris his money is common to him. Why then dost thou delay the marriage: it being no way needful to attend the Fathers coming, nor of necessity that he must be at the marriage. Yet I am of the mind, that what meriteth his presence, should be deferred until his arrival; But what nature constraineth us to do, if it be in our power, let us not hinder, although it bee something against our will; seeing the daughters yeeres, may not comport with our slowness. If Philodemon have any great affairs abroad( as it is probable, one who hath a daughter marriageable, must travel) this doth not excuse your longer staying within doors, beyond the custom: for the daughter hath more need of a husband than a Father: Yet, it may be, thou wilt say, the wife ought to join in the absent husbands fortune, as if shee were with him, of which opinion I am not; but rather, that thou shouldst raise a felicity to thy husband, and honour unto thy daughter: adding unto a number of good works, which thou hast done without him, this one special good, common unto you both: in marrying thy daughter, wherein thou wilt merit the name of a prudent woman. Our Teucer will furnish thee with money, whensoever thou wilt, and if thou hast need of any other thing for the marriage, he shall help thee; thou mayst onely command, and pray that Philodemon may bee returned by the marriage: not that the marriage be delayed by his absence; but that the desire of his return in health, and such like wishes, may be a true token, that thy love to him is not diminished.   

114. To Teucer.  
BEfore I received thy letters, I knew that Philodemons daughters marriage was finished: for report goeth faster then those, who use greatest diligence to give advertisement of what is done. And although this messenger goddesse hath brought me from far, this news; yet I may justly complain of her: For, although I be not such as others speak; yet I am by her, and her occasion blamed and condemned of most great cruelty, for shee publisheth to all the world, that I am wicked; which maketh those who never made trial of me, nor ever saw me, dispraise me beyond measure, as if I were a man, born onely for the damage and ruin of mankind. This is my misery. The house, wherein Leon and Theantes were first coupled together, I would have thee leave it to them for ever, and drive not Hymen the god of marriage, from the place where he was first known unto them. It being an apt gift for those who shall receive it; the place where the virgin knot is untied, being most pleasing to the married couple. The reason why I desire it should be so, is, that Philodemon may rather be envied than pitied; and that no man how great soever his felicity be, shall be judged so happy as Philodemon, in his adverse fortune. Let the greatest hatred be raised against me; I care not, I make no account of what cannot hurt me. I will that this, which I have commanded be done, that every one may desire to find such a friend as Phalaris, although they find the contrary.   

115. To Philodemon.  
THou deceivest thyself Philodemon, to think, that I make so many vows and prayers for thy return; that I might not loose the 5. talents which I freely gave at the marriage of thy daughter, not looking for it again, for that had been unworthy even of a mechanicke: yet if thou desirest thy daughters portion should have been given wholly by thyself, It is enough for thee to say, the money was all thine: but if thou desirest otherways, add five more, and writ her dowry ten; To the end( at the least if thou thinkest fit) part may be out of Phalaris love, the other of her fathers wealth. In acknowledgement of this my good-wil, thy daughter Theana hath made honourable mention of me, which pleaseth me exceedingly, in as much, as what shee received in her maydentime, now she being a wife and mist is of a family, she acknowledgeth and giveth testimony thereof.   

116. To clear and Theana.  
THat out of your good will, you vouchsafe to speak of Phalaris, with so much honour and affection you wonderfully please me, and although I endeavour my uttermost, to make myself worthy of such speeches from others; yet fortune doth not permit it. For, in truth you shall find, from my begininng, that my name was never worthy of blame or reprehension; yet I am infinitely condemned for many foul things, which my perverse and fatal necessity hath constrained me to do against my will. And my name is odious, because, instead of obeying the Law, I am a Law unto my Citizens. But if you will have a retribution of thankes, for what you have done; do me the pleasure not to speak so of me.   

117. To the Messinians.  
WHen I sent the Delphique plate, the Crownes of gold, and other precious gifts to offer unto your gods, as a thankful acknowledgement for the health which they have restored unto me; I did verily believe that of two things you would do one: either religiously offer them, or depriving the gods of them( as you have done) distribute them amongst yourselves, feigning to do me an injury, but indeed committing sacrilege; as if the offerings, because of the offerer were not Holy. For what difference is there, in stealing things consecrated to the gods, and those which are only addressed unto them; seeing both belong unto them, and no more to those from whence they were sent. My acknowledgement therefore, and your impiety is clearly manifested; because, they know, that I thankfully gave, and that you stolen. It shall satisfy me, to see you cursed by the divine anger, for keeping my offerings from being presented. Amongst other reasons, which move you to believe, that it is good gain, you confess that in the things sent, there was nothing abominable; unless there should be a double quality in them; that is, if you divide them amongst you, good; if given to the gods, evil. You also plainly demonstra●e, that, in your own consciences you commit impiety, For your chief Magistrate re●e●●eth unto the people, to deliberate what shall bee done with the enemies treasures; and you, o people, refer it to the Magistrate. And( which is most intolerable) you say, if the gods did receive a Tyrants goods, they were traitors to you, so soon as they did receive them: wherein you accuse the gods of wickedness, at if they were subject thereunto; yet you punish none of your citizens, but account them good Governours of your Common-wealth, who, not onely once; but three several times, would have given Messina into my hands, as absolutely as Agrigent is, if I would have given them the money, which they demanded. And the reason why you punish them not, is, because you are of the same mind that they are, and cannot proceed against them being principals freely; you yourselves being all to be corrupted with presents. And that you may not think, I speak these things, because my offerings are neither in my hands, nor presented to the gods; I will think no more of it; not doubting, but the gods, whom you have robbed, will timely and justly punish your rash boldness against me, and your impiety against them. And so I leave you to such a god as you deserve.   

118. To Polycletes.  
OF two things which thou Polycletes art endowed with; I do not know which I should have most in reverence and in esteem; either thy skill in physic, or thy goodness of mind. For the one hath overcome the Tyrants sickness; and the other the gifts, which were offered to kill him. So thy Iustice and knowledge discovering themselves, have delivered him, who was oppressed with two dangers, the violence of my disease, and the malice of mine enemies. For if thou hadst neglected the giving me fitting medicines for my health, suffering me to die, it would easily have been thought, the Tyrant had died by thy means; and if by this my disease I had not been in danger of death, yet, to get the reward offered unto thee, thou mightest easily have killed me, for I took whatsoever thou gavest me as apt for my health: But thy singular goodness did rather choose a just praise, than an unjust gain. Seeing then, that I was in thy power, to have done thy will with me, I cannot give thee condign praise for thy honesty; only I will assuredly hold, that thou hast been instructed, to think most religiously upon the god, who found out the art of physic. unto whose honour, and unto thy singular honesty, I have commanded that four vessels of gold should be given, two cups of silver, wrought after an antic manner, ten pair of glass drinking-bowles, twenty virgins, and fifty thousand Atticks. I have also commanded Teucer, my Treasurer, to give thee as much wages as unto any of my sea Captaines, and unto any of my Guard: which( I must confess) is but a small recompense for so great goodness. But in stead of satisfying according to thy merit; let it serve, that I confess, it is not in my power to reward thee equal to the good thou hast done me.   

119. To the Hymerians.  
I Sent unto you, to sand me presently, Stesicorus, Hermocrates and Conon; but in stead of them, you have sent Sameas and Nicarques; whereby I well know, that if I were such a one, as you repute me to bee, you would make me do such mischief unto you, as should constrain you, to sand me them whom I required. But I find you do not make small account of that villain Conon's lewdness, seeing that in his stead, you have sent me Sameas and Nicarques, as men of small esteem; whom nevertheless I know are illustrious, and brave persons, and of a more honest life than any of you. Wherefore I considered, these honest men ought not to bee tormented, having done nothing injuriously against me, or the country. Neither will I violate the Common law of Greece, as you in divers things, and at divers times have done, especially in that, which most iniquusly you have executed against me; I need not recount the particulars, they are well known, both to me, and unto them, to whom I writ. In which acts, truly, I whom you call a murderer, and a villain, neither do, nor will ever imitate you. I therefore return you your ambassadors; although without difficulty, I could of two things have done one, either have constrained you to sand me whom I required in lieu of these two, or in tormenting these which are in my hands, have powred out my wrath upon them; which thing, though I have not done, yet you repute me as bad, as if I had done it; and no better, for returning them safe. From whence I plainly see, that my good or bad acts, do little avail, to the acquiring the good will or hatred of men. Yet( shutting in my wrath, until I may punish with justice) I would have you consider that I, being a Tyrant and angry; having also in my hands, if not those whom I desire; yet, at the least such, as, if I should have put them to death, it would have been very grievous unto you, have pardonned them, and lodged them with me, have sent them back: Also, if you will be just in any thing, think it is better, the danger should fall upon two or three, than upon a city. But if you resolve to keep Conon( whose body hath dishonestly served all of you) in safety, resolve also, that I will ruin your City; For I will with all my strength labour to let you know, that I am as cruel as you repute me.   

120. To Stesicorus.  
I Have been  told, that when thou considerest with thyself, my great power, and what thou hast done against me, thou art mightily afraid; whereat I much wonder, and why thou shouldst begin to fear now, rather, than when thou didst first bandy against me; and sayedst unto the Hymerians, that thou wouldst deliver them from the unjust Tyrant, hoping( it may be) thou couldst effect what thou spakest. If then thou despisest death,( as it was fit for a virtuous and wife man to do) why then( fool as thou art) doth the fear thereof so much trouble thee now, seeing it is fit thou shouldst abide that, which thou didst with so much bravery offer to suffer? But if thou wert naturally a coward, and fearfully disposed to suffer the pain, which I shall lay upon thee; what a rash fellow wert thou to cry out against me, calling me villain, a murderer, and cruel? and what made thee bring into the open Senate thy sentences and verses against me? Why also, thou being a musician and a Poet, hast chosen a life contrary to thy study? Seeing thou mightest have lived in quiet, without enterpriseing any thing of more difficulty than fitted thy Poetry. Yet, seeing, in stead of addicting thyself to that, thou desirest to govern a Common-wealth; I do foretell that shall happen unto thee, not which unto Poets and unto Musicians, but what unto Governours of republics, who are in their enemies hands, for foolishly attempting things beyond their strength.   

121. To Him again.  
STesicorus, we are not Tyrant of Hymera, but of Agrigent: wherefore, we give thee infinite thanks, that, by thy accepting a small Seignury, thou hast given us a greater. From which reason be thou assured, that we being Tyrant of Agrigent, can revenge ourselves of our Enemies in Hymera.   

122. To the same Man.  
I hear thou hast gone into Alontia, and to Alesia, and hast sent messengers round about to raise men and money against me: Being old, wilt thou not yet forbear thy folly, and meddling in public affairs, having no respect unto the Muses, with whom thou sainest thyself to be in love? truly thou dost vilify them, making use of them against honest men. Hast thou no compassion of thy children, now grown up? Thou art exceeding rash, thus to labour in thy age, to assemble men against so powerful an enemy, who will overthrow them, and break them as small as chaff. me thinks I see thee describing the return of the Greekes, exceedingly blaming the rashness of the Captaines. Yet, in all this thy traveling, thou dost not consider whether thou canst return in safety from Alesia, to Hymera. But I will tell thee, that the rocks of the Capharian Sea, the Caribdes, and the army of Nauplius do attend thee; neither canst thou escape my hands, although some god( as you Poets feign) should make thee go invifible.   

123. To the Hymerians.  
KNow that I have taken Stesicorus, Conon, and Dropidas, sailing from Pachi●a to Peloponnesus, for the Corinthiaus; whither you had sent them. It may be wee will sand you Dropidas. Con●n we instantly put him to death. But Stesicorus wee yet keep alive, until wee have considered what kind of death he shall die.   

124. To the same.  
YOu have openly manifested your affection, in thinking that there is no difference between Phalaris his love or hatred. God hath done justly; And I do verily believe, that having given me such beginning, the end also will succeed according to my desire. As I formerly writ unto you; I commanded Conon should instantly bee put to death, knowing him to be both crafty and a villain, having neither father, mother, nor kindred in your city. I sand you Dropidas home honourably, as befiting him; because he is neither evil, nor had ever done me harm; for Stesicorus I will advice with time.   

125. To the same.  
I Have delivered Stesicorus, pardoning whatsoever he intended against me; not for love unto you; for, if there had been no other respect, he should have died a thousand times: But for the Muses sake, who have a care of him; And for all the gods and demi gods, which inhabit the Land of Hymera: because I cannot complain of them, but of you, who know well, what enterprise he had against me: yet I was ashamed, that, with that vile harlot Conon, so sacred a man,( and who I do verily believe, is under the protection of the gods) should die. And I do hearty wish of the great god, that it had been in my power, to have preserved from death those, who were of condition like unto him. I counsel you therefore and command you, no farther to trouble him, by laying upon him, the burden of your common affairs: For it is no way proper nor apt for him, as I have been assured by those who went with him into Alesia; they telling me, that against his will, and forced by your pertina●i●ie, he was employed in those affairs. forbear then to constrain him, and employ others more fit, leaving him at rest to tend his harp, without acquiring enemies like unto me. For it may be they will not use him as I have done. And if you have such need of men, to take in hand the government of the Common-wealth; choose amongst you such others, that when they are taken by me, I may punish them at my will, without any superstitious apprehension, wherein it may be you will think I do you a pleasure.   

126. To Stesicorus.  
I Have not sent the oil unto thee, but to thy nephew: because his youth seems unto me worthy of reputation; and that in the Gymnick plays he should not yield to Agesilaus. And I desire that he may attain the highest degree of perfection. As for thyself, who hast refused the money which I sent thee; If now thou dost not take it; bee thou assured,( although it be false) I will accuse thee of Treason to the Hymerians; which in my mind( if it should happen) would be far worse, than the receiving that which I had provided for thee. Moreover, I desire, that thou wouldest apply thyself to these studies, which make thee( above many other) honourable, admirable; In doing this, thou shalt forbear other things, which( although thou art above all others in teputation) make thee like unto the worst.   

127. To the same man.  
I do entreat thee Stesicorus, speak no more of me, be it in verse or other ways: because in all my business, I desire nothing more than silence. Of others thou mayest speak as the Muses shall inspire thee, and as thou pleasest, without reprehension. But above all things, shun the government of the Common-wealth; setting me as an example before thy eyes. For although I am of most men reputed happy; yet I know well the greatness of my pain and travel. And, if thou dost think, that because I have, of my own accord possessed myself of this Tyranny, therefore I ought worthily to suffer this great vexation and care; And that to thee, who by constraint tookest this public charge upon thee, no molestation ought to come: Lay aside all my actions, and consider exactly thy own; and that no wise man, who, peradventure, would walk more warily, than thou hast done, would willingly meddle in public affairs. Think also, apart by thyself, what thou hast suffered, and what thou mightest have suffered; if I had not been such an enemy as thou foundest me; facile, and easy to appease. A man, who sails in a quiet sea, and blown with the prosperous winds of fortune, in reason ought not to put himself, for all that, wholly into the Arbitrement of fortune. And if thou dost think, that; being no Tyrant, nor hated of all men( as I am) thou oughtest for thy friends, and for the Common-wealth, to under-goe the burden, thou much abusest thyself; for a mans goodness, is oftentimes as headlong a step as his ruin, as his wickedness: believe me, I could wish to be an example unto thee, and( if it were safe) to become a private man, of a Tyrant; yet thou mayest well consider, what the love thereof hath made me suffer: If thou dost also behold them; who have received for good turns, many injuries of their fellow citizens; and great ingratitude, for all the dangers, which they for the Commonwealths sake have undergone, thou wilt well know; that he, who forbeareth public business, and wholly intendeth his private, shall find in himself great contentment.   

128. To the same man.  
THou oughtest not bee veued, because thou art accused unto me by Eubolus, and Ariphantes, nor because they ascribe their affaulting of me, unto thee, and to thy excellent verses, oughtest thou to be melancholy, although thou dost know the great danger, wherein I was at Hymera. But clear contrary, seeing I had no great harm, it is fit, that against their intention, yet by their means, thou shouldst have rather favour, than grief; As well because these verses, wherewith the Muses have inspired thee, have had so much power, as because( if thou hast any memory of me) it renders me well disposed; And as that which thou hast composed, is of more value by itself alone, than fung with the harp; So Phalaris is of more power, than they are who would kill Tyrants. When I was in extreme danger, and took the tyranny upon me, thou preservedst thy friendship: wherefore I will nor complain of thee, though by the wounds which I received, I should,( as I was near) have died. Besides, I know, if so wicked an attempt had taken effect, it would not have been a fit subject for Stesicorus his verses. Yet, it may be, that by thy divine verses thou approvest the killing of Tyrants; wherein every one praiseth thee, and thy verses. For my part, I blame not the killing of Tyrants, but of Phalaris, because that were to kill a man, not a Tyrant: Knowest thou not that I can better defend myself from injuries, than offer any? Yet, nor Dropidas, nor any honest man whatsoever, no, nor jupiter himself, who is the saver of others, and hath preserved my life, can be in surety in a Temple, if Eubolus, and Ariphantes be there: To whom I have been just, as I was to Conon, and Theagoras, who endeavoured to kill me, and as I was to Antimedes and Pericles, and other their like whom I have put to death, out of a just reason of revenge. Let them say that I am a Murderer, that I do not think there is a God, that I am a Tyrant, and that I am full of great and most foul malices; and if they can, let them yet say worse without sparing; If such villains should esteem of me, I should think I were to bee blamed by the good. Some of those whom I punished, were burned in the Bull, some impaled, that they might serve for example to deter others; some had their eyes pulled out; others broken and laid upon a wheel; and others had their heads scorched: To bee short, al that offended me, justly received a cruel death; So that to them I confess I was a Tyrant; neither will I deny, that I desire this kind of Tyranny; For in punishing the wicked, I shall never be other than as they account me; But to the good, I will be always, such as I was, before I was a Tyrant. do not think therefore Stesicorus, that in writing against a Tyrant, thou writest against me. Nor would I have thee neglect the embracing of the Muses, with all thy affection; nor from speaking whatsoever comes into thy fantasy of a Tyrant; For I desire thou shouldst know, that nothing can kill Phalaris but his proper destiny, which although the Poets do not speak of; yet from our birth wee carry it with us. Seeing, therefore of necessity it must come, I will receive it as due to me. But Eubolus, and such homicides, who, for reward, have assailed me, I have given them their just reward, not such as, according to the laws is given unto those, who in killing of Tyrants seek for glory: But such as was fit for a Tyrant to give, who was above the laws; Them, in the presence of the Hymerians, I caused to be impaled up to the breast, letting them so remaineuntil morning in great torment. Now because I do not desire that thou shouldst be put to the trial of these things, for thou wouldst say it were causelessly done, I do entreat thee to seek the means to enjoy a happy, long, and peaceable life, and provoke not Phalaris against thee; but exercise thyself in the glorious labour with the Muses, sending me of thy works, wherewith, I may free myself from many thoughts, which do oppress me.   

129. To Androcleus.  
I Have writ unto Stesicorus, assuring him, that I am not angered with him, because Eubolus and his fellow conspirators, have slandered him. I do also entreat thee, to assure him, that I have no evil thought of him. For I do believe, that these conspirators( as they confessed to me) lay in wait for me, rather out of their own malice, than incited by Stesicorus verses.   

130. To Aristolocus.  
IF my enlarging of Stesicorus and delivering him out of prison, hath incited thee to writ Tragedies against me; thinking I will be so merciful to all Poets, thou art deceived; for I do not esteem ordinary Poets, but those who are excellent; nor all enemies, but such only as are virtuous: Yet, thou, a wretched vile Poet, and a weak enemy, darest compare thyself in poetry, and goodness of heart to Stesicorus; But in small time I will make thee know a difference; not because thou writest against me; for if I should bee moved at thy foolish sottishness, I were the poorest spirited man that ever lived; but because thou being such an enemy, and so dull a Poet, darest parallel thyself with Stesicorus.   

131. To Stesicorus.  
I believe thou knowest Nicocleus of Siracuse, because such is the nobleness of his family; that he cannot be of their number who are unknown to Stesicorus, he is at this time( and not without great cause) in extremity of grief; his wife,( who was not only a wife, but by his sister a niece) is dead: This Nicocleus knowing the friendship between us, hath sent his brother Cleonicus to me, with a request, that I would entreat thee, to compose verses in honour of the dead; Of whose virtues, principally of her Chastity, the Syracusans have given me so good testimony; that I do not think her unworthy to bee sung in thy mouth. It is true, I confess, thou hast abstained from writing mens praises; because thou wouldest not have thy Muse esteemed mercenary: But the greatness of this womans virtue, un-imitable in our time, doth deserve, that thou shouldst set apart that Scrupulous thought in this cause; I therefore entreat thee, that, laying aside the stiffness of thy opinion; thou wilt not deny my entreaty; For Stesicorus ought not to refuse Phalaris in what he doth demand: not that thou art any way obliged; but because I desire thou wouldest confirm the opinion that the world holdeth, that I am thy friend. do me then this pleasure worthy of thy Spirit; which I ask for myself, that I may receive it for a friend. If thou wilt do it; This is the subject; That Clarista a Syracusan, the daughter of Equetracides, niece unto Nicocles by his sister, unto whom also, shee was a wife, and married at fixteene yeares of age, shee lived thirty, she had issue two daughters, and died by sickness. There remaines no more, but that I pray the Muses( who are always with thee, and adorn thy sacred head) that they will inspire thee, whensoever, thou either composest verses, or songs; especially those which I desire, thou shouldst make in honour of Clarista.   

132. To Nicocleus.  
I Have written unto Stesicorus about the elegy which thou desirest, and have given him the subject. He hath promised me, willingly to employ himself to the uttermost of his skill, thinking( it may be) to bring some ease unto thy sorrow, by the excellency of his spirit; but thy grief is so weighty, and so unsupportable, that by words it is not to bee mitigated; being in one time two ways doubly tormented, losing thy niece, by thy Sister, and thy wife; who was the top of goodness, of most rare beauty, and of such chastity, that there was no woman, to whom she should have been a second. From hence proceeds your sorrow( I may call it despair) and all your tears, with carelessness of life; But friends must hear one the other, from whence I beg of you to borrow so much of your grief; The heart of a virtuous man,( whatsoever the affliction be) ought not to let in more sorrow, than the spirit can bear. It were altogether unworthy of your virtue, to suffer yourself to be captivated by grief, and to murder yourself for a disaster, which is not by mans nature to be resisted. Give end therefore unto sorrow, and consider the weak state of man, and with what condition he is composed. We are all born, accompanied with infinite miseries, which onely end when we leave the pilgrimage of this life. Yet we think it delightful because we hope not to suffer in it, any thing so grievous as death. In which respect, wee pity him, who is dead before us, yet we must shortly follow in the same voyage. Neither do we know then, that wee ought speedily to lament for ourselves. Such is the condition of Humanity, neither is there any thing which more tyrannously joineth to man; All human Creatures are subject unto it; neither can any enchantment divert it or delay it. I, who am a Tyrant, and judged of men most mighty, yet cannot avoid it. Nor will I employ my forces against it; but with obedience bee ready when it comes. Yet I could wish, I had power to govern it; not that I would deliver myself from death( for no doubt some judge me worthy thereof before my time: which I gainsay not) but that I might change the fatal constraint of such, whose virtue and good conditions, deserve to live long. Seeing then, that Death is a Tyrant over us, and that we have no power over it, let us pleasingly support it; not alone because tears cannot avail, but because it is to be believed, that if thy wifes soul did know thou wert so afflicted; she would be much grieved: For she being alive was a great comfort, doing with a cheerful countenance and free heart, whatsoever shee found pleasing to thee. And in truth thou art not to complain the loss of such a wife, rather shee the loss of such an husband, who, neither being the first, nor the only man, who fell into these afflictions, thou oughtest to think, that human misfortunes ought to be born patiently: If not by my example, who( oppressed with divers travels) do expect death with alacrity of spirit: Yet in respect of the equality which Nature herein useth; For death is common to all, but marvelously feared by some; but specially by such, whose long lives, are accompanied, with ease, quiet, prosperity, health and riches.   

133. To Stesicorus.  
I Give thee infinite thankes, for the verses, which thou hast composed in Claristas praise: and that, at my request thou didst it so willingly. Thou hast, in every part of them, witnessed the excellency of thy spirit; And not alone with me,( who equally prise all Stesicorus his works) but with the Agrigentines( a great number of whom were at the reading of them) thou hast acquired a great honour. Neither will thy verses live in the memory of those only, who are alive, but in theirs also, who shall be born after us. I am therefore tied to give thee thankes, that at my entreaty thou hast made verses, admired by all men of this time, and by al posterity; yet I beseech thee, in the name of jupiter, the great god of hospitality, and by all the other domestic gods, that in thy works thou make no mention of my good or evil, which in one of thy letters thou sendst me word thou wilt do. For my misfortune hath made me odious to all men. But let Phalaris be writ in Stesicorus his heart, either better than the common opinion which is held of him, or more wicked than he is reputed, as thy judgement shall direct thee.   

134. To Pelopidas.  
I Will not for any thing in the world sand unto Stesiconus, about that which thou dost request me: For I know well, that, although I should request him, he will not compose verses in praise of any man that is dead. And it doth content me, that he so much favoured me, as to writ in honour of Nicoclea's wife. wherefore, if thou desirest any thing of me, ask that which is in my power, and not that, which dependeth upon another mans will.   

135 To Stesicorus his Daughters.  
WHat greater comfort,( faire Maidens) can be given in your grief, than the remembrance of your fathers virtue, whose death you bewail? For Stesicorus is not worthy of tears, but of honour. Wherefore, weep not for him dead; not, that it is not a common thing to weep for all; but it is only fit to be done for the wicked, whose life, and not their death, ought to be bewailed; And not Stesicorus's; who, for so many yeares, hath lived with the holy gods in songs and in music, whereby he hath gotten immortal honour, and attained the highest degree of praise; neither in this age, nor in any after, will any approach to that height. For in truth Stesicorus his quality, seemeth to me to differ little from the quality of a god, who is immortal, and extendeth every where. You must therefore( o faire daughters of such a father) do things worthy of him; which, believe it, is no small matter to effect. bewail not therefore any more the death of such a demi god, who ought to be sung unto( as unto one most happy) not onely in our time, but through all ages, nor take not from him, the mark of honour, which the Hymerians intend unto him, as unto a demi god. I know it was not displeasing unto him, to be drawn from us, by that irrevocable law of death: for he had infinitely commended worthy men, who died out of love unto honour and glory; And that by those verses which are in your hands, and which serve for an example unto good life. You must also know, that when he was our prisoner, and wee his enemy, he always shewed himself of an undaunted courage, nor was ever abashed, as those are, who expect a grievous punishment: But, contrariwise, I knew him more virtuously courageous in our prisons, than when he was our enemy at liberty: By which means, his wisdom triumphed over cruelty; neither could I work him any grief: For whatsoever I did, was taken in good part: yet I employed all my forces, and bent all my wits to take him; but when I had taken him, or rather, when I was taken by him, I was not contented, but in doing him pleasure; wherein I do not conceive, that he was beholding to me, nor in that I spared twelve yeares of his life( which is the time he lived after his taking;) But I rather think myself obliged to him, for having in many things confirmed my heart; but principally,( wherein he hath exceeded al men that ever I conversed with) in building me to the contempt of death.   

136. To Teucreus.  
TO satisfy the requests, which have been made unto me for the Tauromenitans, I would have thee deliver them their prisoners; not, that I do it to pleasure them, but Stesicorus: That he,( having made this request for them) may have the thankes, for courtesy, which I do for his sake; Yet I think, the thankes will not be given: Such I conceive their ingratitude to be.   

137. To Stesicorus his Daughters.  
YOu writ unto me, that your father, upon his death-bed, gave you in charge; to entreat me in the behalf of the Tauromenitans. They are unworthy of all pity; having,( without any injury( little, or much) done them by me) unjustly moved war against me. Yet Stesicorus is worthy, not alone to obtain the favour you demand, which is the ransom for the prisoners; But any other thing, although it were( if it bee to bee done) greater than impossible. And although, to some men he seem to bee dead,( which no prudent man will confess) yet to me he is still living. Neither shall the hatred I bear unto the Tauromenitans have so much power, but that your fathers memory shall obtain for them, what he will of Phalaris, if it be in his power. For he did deserve to command over all men, especially over me; who, among all men, that ever I conversed with, never found any so generous or good as he. Wherefore I have commanded that the Tauromenitans have their money restored.   

138. To Ctesiphus.  
IN the beginning of the war, which the Tauromenitans made upon me, I delivered their prisoners upon ransom, not to do them a pleasure, but because I would not violate the common Law of Greece. Neither was my rendering unto them the money, which I had in ransom;( as thou thinkest, and for which thou reprehendest me) in favour or love unto them; But to satisfy Stesicorus his entreaty, made unto me by his Daughters. Wherefore, let them think themselves obliged unto him, and aclowledge themselves to his good inclination. For my part, I am so much obliged to him, for many great matters, that I may not deny the doing his will; For I know that his obtaining of this from me, hath done them a great pleasure, neither hath it been ●●profitable to me; for thereby have I testified the benigni●ie of my nature; whereof many men think I have no piece.   

139. To the Hymerians.  
I Am ready to employ myself in any thing, for Stesicorus sake; I,( if need were) against the Destinies, to preserve the memory of this divine man, who for the sweetness of his verses, is praised both of you, and of all others. And whom the holy and sacred Muses have reverenced and honoured, more than all other Poets; In favour of whom also they have produced Odes and Songs in music. You ought also to consider, that, wheresoever he be butted, he is still a Hymerian; Although for his virtue sake every country challengeth him; yet he will always remain yours. think not that Stesicorus is dead, he lives still in his excellent works, which he hath made common to all. And remember, o Hymerians, that being born with you, he was brought up, taught, and lived, exercising himself in composing hymns and Songs. After he changing, he died with the Catanians, according to their will and power. do you therfore build him a temple in Hymera, to the perpetual memory of his name. As for his tomb, it is already prepared in Catania, by the inhabitants. Yet you may do what you please, assuring yourselves, that you shall not want in any thing that I can do; be it in money, arms, or men: But, I could rather counsel, first to consider, that you Sicilians taking a town of Sicily, get no honour: And if you do not take it, you will acquire shane. Neither would I have you so much lament Stesicorus his death; For therein you may trouble his happiness. And although his body be dead, his famed is still living, and glorious, and shal be through all time;( which can have no power of him) preserved happy in the memory of men. As for his verses, songs, and his other Poems; I counsel you that they may be always publicly red, and sung in your Temples, and privately in your houses; for where there is memory of his verses, he cannot be said to be dead. To keep him therefore alive, make many copies, and disperse them abroad: Assuring yourselves, that the city, which hath had the felicity, to bring forth such a Poet, will be highly esteemed by all men for his sake.   

140. To Trasibulus and Aphilantes.  
YOu say, that you paid to Teucreus, the money which I lent you; and he denieth the receiving it. In truth I have no occasion, not to believe you, or to distrust him. He demandeth a witness of the payment; you say you paid it as to a faithful friend. Wherefore no other certainty being, and that you may not think that I distrust any of you; I allow it in my accounts as payed to me. And I pray god,( whosoever be in the fault) the truth may be ever hide from me, rather than I should discover fraud or malice in any of you. For money is a less loss than a friend, and of necessity it would fall out, if the truth should discover the malicious offender, that of my friend, he would become my enemy.   

141. To Paurolas.  
MY wealth is small to supply thy bounty; yet I swear unto thee by the great god, I do not think the sum great, which thou demandest; I onely pray, that thou layest it out, as thou pretendest: for if thou distributest in that manner, be assured, thou shalt rather want friends to distribute unto, than gifts in abundance from thy father: For when great and excellent gifts do precede, the possession of things worthy a great spirit do follow; Besides Fortune doth usually and quickly render, what is given or spent upon a noble friend, with francknesse of heart: nor suspect, that what I speak freely unto thee, serves to give sparing, and in small gifts unto my son, for whom I have acquired, whatsoever I possess: For I am so far from reprehending thy liberality to thy companions, that, the unspeakable delight which I take therein, makes me advice thee to use all the means thou canst to exercise this thy noble courtesy; and not alone in this time, but while this fortune of ours gives leave, that thou persevere in this thy magnanimous will. To maintain thee therefore in that mind, know, that what I sand, I give most willingly, assuring thee, thou shalt do me a pleasure, to spend in this commendable and hopeful manner.   

142. To the Megarians.  
WIthout expecting any pleasure from you, I have set your Galley, which I had taken, free and at liberty; although I know shee was armed, and rigged out against me. If you can remember any courtesies done unto you; you ought not to forget, that heretofore, I have also three times delivered you, when you were ready to be famished, out of scarcity of corn.   

143. To Peristenes.  
AT the first I had a great desire to put to death the wives of Eubolus and Ariphantes, who had conspired against me; And thou having taken them, didst sand them unto me, to that end. But I set them free; whereat I know thou wilt wonder. Yet when thou shalt know, that the cause thereof proceeded from the demonstration which they made of their great virtue, thou wilt much more wonder: for when I asked them if they were privy to the conspiracy of their husbands against me, they not onely confessed it, but affirmed that they were determined to come with their husbands to the doing of the act: then I demanded what injury, great or small I had ever done them; they answered, no particular, but public, for we think it a common injury to reduce free Cities to slavery: And when I asked what punishment was answerable to the hatred they bore me; they answered death: I hearing these answers, judged that they willing to die so valiantly, were worthy of life, not of death, and therefore pardonned them, commanding that all that was taken from them may be restored to them, sending them to their parents free from any complaint of any injury done unto them by us.   

144. To Evander.  
I do think, that though all the Hymerians, and the greatest part of the Sicilians know, that in Hymera, many did conspire against my life, and how when they assaulted me, I avoided the danger, for I was more just than they: And god who cannot be iniquus, as they were who had the boldness to attempt this wickedness in his Temple, would not have permitted, that they being the executioners of a just enterprise, should as malefactours have fallen into the power of him, who had justly deserved to die by their hands. Yet because I have heard Stesicorus is extremely grieved, that Eubolus and Ariphantes, do ascribe their enterprise against me, unto his verses; I desire( although I believe it to be true) that he would lay aside all sorrow; for if their mindes had been guided by his verses, they would not have deserved to be punished as wicked; but rather rewarded for their virtue.   
FINIS.   

Jmprimatur: THOMAS WEEKES, R. P. D. Episcopo land. Cap. domest.