Плутарх - Plutarch's Lives - Volume I

When the Corinthians, fearing lest they might again suffer what they did once before when their own allies took their city, decreed that they would keep four hundred mercenary soldiers, they made Timophanes their commander.

But he, disdaining truth and honour, immediately took measures to get the city into his own power, and showed his tyrannical disposition by putting to death many of the leading citizens without a trial. Timoleon was grieved at this, and, treating the other's crime as his own misfortune, endeavoured to argue with him, and begged him to abandon his foolish and wicked design, and to seek for some means of making amends to his fellow–citizens. However, as he rejected his brother's advice, and treated him with contempt, Timoleon took Aeschylus, his kinsman, brother of the wife of Timophanes, and his friend the seer, whom Theopompus calls Satyrus, but Ephorus and Timaeus call Orthagoras, and, after an interval of a few days, again went to his brother. The three men now stood round him, and besought him even now to listen to reason, and repent of his ambition; but as Timophanes at first laughed at them, and then became angry and indignant, Timoleon stepped a little aside, and covering his face, stood weeping, while the other two drew their swords and quickly despatched him.

V. When this deed was noised abroad, the more generous of the Corinthians praised Timoleon for his abhorrence of wickedness and his greatness of soul, because, though of a kindly disposition, and fond of his own family, he had nevertheless preferred his country to his family, and truth and justice to his own advantage. He had distinguished himself in his country's cause both by saving his brother's life, and by putting him to death when he plotted to reduce her to slavery. However, those who could not endure to live in a democracy, and who were accustomed to look up to those in power, pretended to rejoice in the death of the tyrant, but by their abuse of Timoleon for having done an unholy and impious deed, reduced him to a state of great melancholy. Hearing that his mother took it greatly to heart, and that she used harsh words and invoked terrible curses upon him, he went to her to try to bring her to another state of mind, but she would not endure the sight of him, but shut the door against him. Then indeed he became very dejected, and disordered in his mind, so as to form an intention of destroying himself by starvation; but this his friends would not permit, but prevailed on him by force and entreaty so that he determined to live, but alone by himself. He gave up all interest in public affairs, and at first did not even enter the city, but passed his time wandering in the wildest part of the country in an agony of mind.

VI. Thus our judgments, if they do not borrow from reason and philosophy a fixity and steadiness of purpose in their acts, are easily swayed and influenced by the praise or blame of others, which make us distrust our own opinions.

For not only, it seems, must the deed itself be noble and just, but also the principle from which we do it must be stable and unchangeable, so that we may make up our minds and then act from conviction. If we do not, then like those epicures who most eagerly seize upon the daintiest food and soonest become satiated and nauseate it, so we become filled with sorrow and remorse when the deed is done, because the splendid ideas of virtue and honour which led us to do it fade away in our minds on account of our own moral weakness. A remorseful change of mind renders even a noble action base, whereas the determination which is grounded on knowledge and reason cannot change even if its actions fail. Wherefore Phokion the Athenian, who opposed the measures of Leosthenes, when Leosthenes seemed to have succeeded, and he saw the Athenians sacrificing and priding themselves on their victory, said that he should have wished that he had himself done what had been done, but he should wish to have given the same counsel that he did give. Aristeides the Lokrian, one of the companions of Plato, put this even more strongly when Dionysius the elder asked for one of his daughters in marriage. "I had rather," he said, "see the girl a corpse, than the consort of a despot." A short time afterwards when Dionysius put his sons to death and insultingly asked him whether he were still of the same mind about the disposal of his daughter, he answered, that he was grieved at what had happened, but had not changed his mind about what he had said. And these words perhaps show a greater and more perfect virtue than Phokion's.

VII. Now Timoleon's misery, after the deed was done, whether it was caused by pity for the dead or filial reverence for his mother, so broke down and humbled his spirit that for nearly twenty years he took no part in any important public affair. So when he was nominated as General, and when the people gladly received his name and elected him, Telekleides, who at that time was the first man in the city for power and reputation, stood up and spoke encouragingly to Timoleon, bidding him prove himself brave and noble in the campaign. [31] From these words, Grote conjectures that Telekleides was also present at the death of Timophanes. "If," said he, "you fight well, we shall think that we slew a tyrant, but if badly, that we murdered your brother."

While Timoleon was preparing for his voyage and collecting his soldiers, letters were brought to the Corinthians from Hiketes plainly showing that he had changed sides and betrayed them.

For as soon as he had sent off his ambassadors to Corinth, he openly joined the Carthaginians, and in concert with them attempted to drive out Dionysius and establish himself as despot of Syracuse.

Fearing that the opportunity would escape him if an army and general came from Corinth before he had succeeded, he sent a letter to the Corinthians to say that they need not incur the trouble and expense of sending an expedition to Sicily and risking their lives, especially as the Carthaginians would dispute their passage, and were now watching for their expedition with a numerous fleet; and that, as they had been so slow, he should be obliged to make these Carthaginians his allies to attack the despot.

When these letters were read, even if any of the Corinthians had been lukewarm about the expedition, now their anger against Hiketes stirred them up to co–operate vigorously with Timoleon and assist him in equipping his force.

VIII. When the ships were ready, and everything had been provided for the soldiers, the priestesses of Proserpine had a dream that the two goddesses appeared dressed for a journey, and said that they were going to accompany Timoleon on his voyage to Sicily.

Hereupon the Corinthians equipped a sacred trireme, and named it after the two goddesses. Timoleon himself proceeded to Delphi and sacrificed to the god, and when he came into the place where oracles were delivered, a portent occurred to him. From among the various offerings suspended there, a victor's wreath, embroidered with crowns and symbols of victory slipped down and was carried by the air so as to alight upon the head of Timoleon; so that it appeared that the god sent him forth to his campaign already crowned with success. He started with only seven ships from Corinth, two from Korkyra, and one from Leukadia; and as he put to sea at night and was sailing with a fair wind, he suddenly saw the heavens open above his ship and pour down a flood of brilliant light. After this a torch like that used at the mysteries rose up before them, and, proceeding on the same course, alighted on that part of Italy for which the pilots were steering. The seers explained that this appearance corroborated the dream of the priestesses, and that the light from heaven showed that the two goddesses were joining the expedition; for Sicily is sacred to Proserpine, as the myth tells us that she was carried off there, and that the island itself was given her as a wedding present.