Dio Chrysostom, On Kingship 1.1

The story goes that when the flute-player Timotheus​ gave his first exhibition before King Alexander, he showed great musical skill in adapting his playing to the king's character by selecting a piece that was not languishing or slow, nor of the kind that would cause relaxation or listlessness, but rather, I fancy, the ringing strain which bears Athena's name and none other. 

They say, too, that Alexander at once bounded to his feet and ran for his arms like one possessed, such was the exaltation produced in him by the tones of the music and the rhythmic beat of the rendering. The reason why he was so affected was not so much the power of the music as the temperament of the king, which was high-strung and passionate. 

Sardanapallus,​ for example, would never have been aroused to leave his chamber and the company of his women even by Marsyas​ himself or by Olympus,​ much less by Timotheus or any other of the later artists; nay, I believe that had even Athena herself—were such a thing possible—performed for him her own measure, that king would never have laid hand to arms, but would have been much more likely to leap up and dance a fling or else take to his heels; to so depraved a condition had unlimited power and indulgence brought him.

In like manner it may fairly be demanded of me that I should show myself as skillful in my province as a master flautist may be in his, and that I should find words which shall be no whit less potent than his notes to inspire courage and high-mindedness—words, moreover, not set to a single mood but at once vigorous and gentle, challenging to war yet also speaking of peace, obedience to law, and true kingliness, inasmuch as they are addressed to one who is disposed, methinks, to be not only a brave but also a law-abiding ruler, one who needs not only high courage but high sense of right also. 

If, for instance, the skill which Timotheus possessed in performing a warlike strain had been matched by the knowledge of such a composition as could make the soul just and prudent and temperate and humane, and could arouse a man not merely to take up arms but also to follow peace and concord, to honor the gods and to have consideration for men, it would have been a priceless boon to Alexander to have that man live with him as a companion, and to play for him, not only when he sacrificed but at other times also: when, for example, he would give way to unreasoning grief regardless of propriety and decorum,​ or would punish more severely than custom or fairness allowed,​ or would rage fiercely at his own friends and comrades​ or disdain his mortal and real parents.​ 

But unfortunately, skill and proficiency in music cannot provide perfect healing and complete relief for defect of character. No indeed! To quote the poet: 

E'en to Asclepius' sons granted not god this boon. 

Nay, it is only the spoken word of the wise and prudent, such as were most men of earlier times, that can prove a competent and perfect guide and helper of a man endowed with a tractable and virtuous nature, and can lead it toward all excellence by fitting encouragement and direction. 

What subject, then, will clearly be appropriate and worthy of a man of your earnestness, and where shall I find words so nearly perfect, mere wanderer that I am and self-taught philosopher, who find what happiness I can in toil and labor for the most part and employ eloquence only for the encouragement of myself and such others as I meet from time to time? My case is like that of men who in moving or shifting a heavy load beguile their labor by softly chanting or singing a tune—mere toilers that they are and not bards or poets of song. 

Many, however, are the themes of philosophy, and all are worth hearing and marvelously profitable for any who listen with more than casual attention; but since we have found as our hearer one who is near at hand and ready eagerly to grasp our words, we must summon to our aid Persuasion, the Muses, and Apollo, and pursue our task with the greatest possible devotion. 

Let me state, then, what are the characteristics and disposition of the ideal king, summarizing them as briefly as possible—the king 

to whom the son

Of Saturn gives the scepter, making him
The lawgiver, that he may rule the rest. 

—all of these passages are taken from the translations of Dio Chrysostom's Discourses by J. W. Cohoon and H. Lamar Crosby (1932-1951). 

IMAGE: The Emperor Trajan, to whom Dio Chrysostom presented this Discourse