Hannah Arendt, Personal responsibility Under a Dictatorship 36
“Politically, the weakness of the argument has always been that those who choose the lesser evil forget very quickly that they chose evil.”
Cicero, Letters to Quintus 19
“We have no small hope in our elections, but it is still uncertain. There is some suspicion of a dictatorship. We have peace in public but it is the clam of an old and tired state, not one giving consent.”
rat non nulla spes comitiorum sed incerta, erat aliqua suspicio dictaturae, ne ea quidem certa, summum otium forense sed senescentis magis civitatis quam acquiescentis
Philo, On Dreams 12.78
“Indeed, just as frightened horses raise their necks up high, in the same way all those devotees of empty glory raise themselves above everything else, above cities, laws, ancestral custom, and the affairs of individual citizens. As they move from demagoguery to dictatorship, they subdue some of their neighbors as they try to make themselves superior and upright–and then they plan to enslave however so many minds remain naturally free and unenslaved.”
τῷ γὰρ ὄντι καθάπερ οἱ γαῦροι τῶν ἵππων τὸν αὐχένα μετέωρον ἐξάραντες, ὅσοι θιασῶται τῆς κενῆς δόξης εἰσίν, ἐπάνω πάντων ἑαυτοὺς ἱδρύουσι, πόλεων, νόμων, ἐθῶν πατρίων, τῶν παρ᾿ ἑκάστοις πραγμάτων· εἶτα ἀπὸ δημαγωγίας ἐπὶ δημαρχίαν βαδίζοντες καὶ τὰ μὲν τῶν πλησίον καταβάλλοντες, τὰ δὲ οἰκεῖα διανιστάντες καὶ παγίως ὀρθοῦντες, ὅσα ἐλεύθερα καὶ ἀδούλωτα φύσει φρονήματα,
“So, the dictatorship, as has been reported, was pretty much the same thing as a kingship, except that the dictator could not go on horseback…”
ἦν μὲν οὖν, ὡς εἴρηται, ἡ δικτατορία κατά γε τὴν ἐξουσίαν τῇ βασιλείᾳ ἰσόρροπος, πλὴν ὅτι μὴ ἐφ᾿ ἵππον ἀναβῆναι…
Cicero, Letters to Atticus
“This is no minor stink of dictatorship…”
et est non nullus odor dictaturae
Hannah Arendt, Personal responsibility Under a Dictatorship 45
“The dividing line between those who want to think and therefore have to judge by themselves, and those who do not, strikes across all social and cultural or educational differences. In this respect, the total moral collapse of respectable society during the Hitler regime may teach us that under such circumstances those who cherish values and hold fast to moral norms and standards are not reliable: we now know that moral norms and standards can be changed overnight, and that all that then will be left is the mere habit of holding fast to something. Much more reliable will be the doubters and skeptics, not because skepticism is good or doubting wholesome, but because they are used to examine things and to make up their own minds. Best of all will be those who know only one thing for certain: that whatever else happens, as long as we live we shall have to live together with ourselves.”
From the Suda:
“Tyrannos: The poets before the Trojan War used to name kings (basileis) tyrants, but later during the time of Archilochus, this word was transferred to the Greeks in general, just as the sophist Hippias records. Homer, at least, calls the most lawless man of all, Ekhetos, a king, not a tyrant. Tyrant is a a name that derives from the Tyrrenians because these men were quite severe pirates.* None of the other poets uses the name tyrant in any of their works. But Aristotle in the Constitution of the Cumaeans says that tyrants were once called aisumnêtai, because this name is a bit of a euphemism.”
Τύραννος: οἱ πρὸ τῶν Τρωϊκῶν ποιηταὶ τοὺς βασιλεῖς τυράννους προσηγόρευον, ὀψέ ποτε τοῦδε τοῦ ὀνόματος εἰς τοὺς Ἕλληνας διαδοθέντος κατὰ τοὺς Ἀρχιλόχου χρόνους, καθάπερ Ἱππίας ὁ σοφιστής φησιν. Ὅμηρος γοῦν τὸν πάντων παρανομώτατον Ἔχετον βασιλέα φησί, καὶ οὐ τύραννον. προσηγορεύθη δὲ τύραννος ἀπὸ Τυρρηνῶν: χαλεποὺς γὰρ περὶ λῃστείας τούτους γενέσθαι. οὐδεὶς δὲ οὐδὲ ἄλλος τῶν ποιητῶν ἐν τοῖς ποιήμασιν αὐτοῦ μέμνηται τὸ τοῦ τυράννου ὄνομα. ὁ δὲ Ἀριστοτέλης ἐν Κυμαίων πολιτείᾳ τοὺς τυράννους φησὶ τὸ πρότερον αἰσυμνήτας καλεῖσθαι. εὐφημότερον γὰρ ἐκεῖνο τὸ ὄνομα. ὅτι καὶ ἕτεροι ἐτυράννησαν, ἀλλ’ ἡ τελευταία καὶ μεγίστη κάκωσις πάσαις ταῖς πόλεσιν ἡ Διονυσίου τυραννὶς ἐγένετο.
For Aristotle’s distinctions, see Politics, book 3 (1285a)
*According to Louise Hitchcock and Aren Maeir (“Yo-ho, Yo-ho: A Seren’s Life For me.” World Archaeology 46:4, 624-640) the Philistines used the word seren to mean leader; this word may have been related to Hittite tarwanis and was possibly circulated by the ‘sea peoples’. Greek tyrannos may have developed from this. Chaintraine notes that the etymology of turannos is unclear but that it may be related to Etruscan turan or Hittite tarwana.
“This is likely formed from Tursennians*. Or it derives from Gyges who was from a Turran city in Lykia, and he was the first one who was a tyrant. Others claim it is from truô [“to distress, wear out, afflict”], that it was truanos and that the rho and nu switched places through pleonasm. Ancients used to use the word Turannos for kings. There was a time when they used a call the tyrant ‘king’.
Τύραννος: ῎Ητοι ἀπὸ τῶν Τυρσηνῶν· ὠμοὶ γὰρ οὗτοι· ἢ ἀπὸ Γύγου, ὅς ἐστιν ἀπὸ Τύρρας πόλεως Λυκιακῆς, τυραννήσαντος πρῶτον. ῎Αλλοι δὲ ἀπὸ τοῦ τρύω, τὸ καταπονῶ, τρύανος· καὶ ὑπερβιβασμῷ τοῦ ρ, τύραννος, κατὰ πλεονασμὸν τοῦ ν. Τύραννον δὲ οἱ ἀρχαῖοι καὶ ἐπὶ βασιλέως ἔτασσον· ἔσθ’ ὅτε δὲ καὶ τὸν τύραννον βασιλέα ἔλεγον.
*A name for Etruscans
“An aisiomêtês is one who has proper plans. A tyrant is the opposite.”
ὁ αἰσιομήτης, ὁ αἴσια βουλευόμενος· ὁ γὰρ τύραννος τοὐναντίον.
What’s the difference between a king and a tyrant?
“For, a king must truly do noble things. One who does evil, he’s a tyrant.”
δεῖ γὰρ ἀληθῶς βασιλέα καλοποιεῖν· ὁ δὲ κακοποιῶν, τύραννος
“Tyranny: It differs from a kingship and a tyrant is different from a king. For a kingship is something that exercises power according the law. But a tyranny is a force without reason, following its own law. A king is someone who rules according to just laws; but a tyrant, who can never rule justly nor without the boundaries of the law, he steps outside of the laws.”
Tyrannos: from some tyrant, the one who first ruled badly, from the city of Tyre. It means two things: a kind and the man as a tyrant.”
Τυραννὶς, βασιλείας διαφέρει, καὶ τύραννος βασιλέως· βασιλεῖα μὲν γάρ ἐστι κατὰ νόμους ἄρχουσα ἐξουσία τίς· τυραννὶς δὲ ἡ ἄλογος ἐξουσία, αὐτωνομίᾳ χρωμένη· βασιλεύς ἐστιν ὁ κατὰ νόμους δικαίους ἄρχων· τύραννος δὲ, ὁ μήτε δικαίως ἄρχων, μήτε νομίμως, ἀλλὰ καὶ τοὺς νόμους ἐκπατῶν.
Τύραννος, ἀπὸ τυράννου τινὸς, πρώτου κακῶς διακειμένου, ἀπὸ Τύρου τῆς πόλεως· σημαίνει δὲ δύο, τὸν βασιλέα καὶ τὸν ἄνθρωπον τύραννον.
Aristotle, Politics 1285a
“Citizens guard their kings with arms; foreigners protect tyrants. This is because kings rule according to the law and with willing citizens while tyrants rule the unwilling. As a result, kings have guards from their subjects and tyrants keep guards against them.”
οἱ γὰρ πολῖται φυλάττουσιν ὅπλοις τοὺς βασιλεῖς, τοὺς δὲ τυράννους ξενικόν: οἱ μὲν γὰρ κατὰ νόμον καὶ ἑκόντων οἱ δ᾽ ἀκόντων ἄρχουσιν, ὥσθ᾽ οἱ μὲν παρὰ τῶν πολιτῶν οἱ δ᾽ ἐπὶ τοὺς πολίτας ἔχουσι τὴν φυλακήν.