initial commit of ebook 1173HEADmain

11 files changed, 24799 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/1173-0.txt b/1173-0.txt
new file mode 100644
index 0000000..9aa171d
--- /dev/null
+++ b/1173-0.txt
@@ -0,0 +1,4484 @@
+*** START OF THE PROJECT GUTENBERG EBOOK 1173 ***
+
+THE ECONOMIST
+
+By Xenophon
+
+Translation by H. G. Dakyns
+
+
+
+
+     Xenophon the Athenian was born 431 B.C. He was a
+     pupil of Socrates. He marched with the Spartans,
+     and was exiled from Athens. Sparta gave him land
+     and property in Scillus, where he lived for many
+     years before having to move once more, to settle
+     in Corinth. He died in 354 B.C.
+
+
+
+     The Economist records Socrates and Critobulus in
+     a talk about profitable estate management, and a
+     lengthy recollection by Socrates of Ischomachus'
+     discussion of the same topic.
+
+
+
+PREPARER'S NOTE
+
+     This was typed from Dakyns' series, "The Works of Xenophon," a
+     four-volume set. The complete list of Xenophon's works (though
+     there is doubt about some of these) is:
+
+     Work                                   Number of books
+
+     The Anabasis                                         7
+     The Hellenica                                        7
+     The Cyropaedia                                       8
+     The Memorabilia                                      4
+     The Symposium                                        1
+     The Economist                                        1
+     On Horsemanship                                      1
+     The Sportsman                                        1
+     The Cavalry General                                  1
+     The Apology                                          1
+     On Revenues                                          1
+     The Hiero                                            1
+     The Agesilaus                                        1
+     The Polity of the Athenians and the Lacedaemonians   2
+
+     Text in brackets "{}" is my transliteration of Greek text into
+     English using an Oxford English Dictionary alphabet table. The
+     diacritical marks have been lost.
+
+
+
+
+
+
+
+The Economist
+
+by Xenophon
+
+Translation by H. G. Dakyns
+
+
+
+
+THE ECONOMIST [1]
+
+A Treatise on the Science of the Household in the form of a Dialogue
+
+
+
+INTERLOCUTORS
+
+Socrates and Critobulus
+
+At Chapter VII. a prior discussion held between Socrates and Ischomachus
+is introduced: On the life of a "beautiful and good" man.
+
+In these chapters (vii.-xxi.) Socrates is represented by the author
+as repeating for the benefit of Critobulus and the rest certain
+conversations which he had once held with the beautiful and good
+Ischomachus on the essentials of economy. It was a tete-a-tete
+discussion, and in the original Greek the remarks of the two speakers
+are denoted by such phrases as {ephe o 'Iskhomakhos--ephen egio}--"said
+(he) Ischomachus," "said I." (Socrates) To save the repetition of
+expressions tedious in English, I have, whenever it seemed help to do
+so, ventured to throw parts of the reported conversations into dramatic
+form, inserting "Isch." "Soc." in the customary way to designate the
+speakers; but these, it must be borne in mind, are merely "asides"
+to the reader, who will not forget that Socrates is the narrator
+throughout--speaking of himself as "I," and of Ischomachus as "he," or
+by his name.--Translator's note, addressed to the English reader.
+
+
+
+
+I
+
+I once heard him [2] discuss the topic of economy [3] after the
+following manner. Addressing Critobulus, [4] he said: Tell me,
+Critobulus, is "economy," like the words "medicine," "carpentry,"
+"building," "smithying," "metal-working," and so forth, the name of a
+particular kind of knowledge or science?
+
+ [1] By "economist" we now generally understand "political economist,"
+    but the use of the word as referring to domestic economy, the
+    subject matter of the treatise, would seem to be legitimate.
+
+ [2] "The master."
+
+ [3] Lit. "the management of a household and estate." See Plat. "Rep."
+    407 B; Aristot. "Eth. N." v. 6; "Pol." i. 3.
+
+ [4] See "Mem." I. iii. 8; "Symp." p. 292.
+
+Crit. Yes, I think so.
+
+Soc. And as, in the case of the arts just named, we can state the proper
+work or function of each, can we (similarly) state the proper work and
+function of economy?
+
+Crit. It must, I should think, be the business of the good economist [5]
+at any rate to manage his own house or estate well.
+
+ [5] Or, "manager of a house or estate."
+
+Soc. And supposing another man's house to be entrusted to him, he would
+be able, if he chose, to manage it as skilfully as his own, would
+he not? since a man who is skilled in carpentry can work as well for
+another as for himself: and this ought to be equally true of the good
+economist?
+
+Crit. Yes, I think so, Socrates.
+
+Soc. Then there is no reason why a proficient in this art, even if
+he does not happen to possess wealth of his own, should not be paid a
+salary for managing a house, just as he might be paid for building one?
+
+Crit. None at all: and a large salary he would be entitled to earn if,
+after paying the necessary expenses of the estate entrusted to him, he
+can create a surplus and improve the property.
+
+Soc. Well! and this word "house," what are we to understand by it? the
+domicile merely? or are we to include all a man's possessions outside
+the actual dwelling-place? [6]
+
+ [6] Lit. "is it synonymous with dwelling-place, or is all that a man
+    possesses outside his dwelling-place part of his house or estate?"
+
+Crit. Certainly, in my opinion at any rate, everything which a man has
+got, even though some portion of it may lie in another part of the world
+from that in which he lives, [7] forms part of his estate.
+
+ [7] Lit. "not even in the same state or city."
+
+Soc. "Has got"? but he may have got enemies?
+
+Crit. Yes, I am afraid some people have got a great many.
+
+Soc. Then shall we say that a man's enemies form part of his
+possessions?
+
+Crit. A comic notion indeed! that some one should be good enough to add
+to my stock of enemies, and that in addition he should be paid for his
+kind services.
+
+Soc. Because, you know, we agreed that a man's estate was identical with
+his possessions?
+
+Crit. Yes, certainly! the good part of his possessions; but the
+evil portion! no, I thank you, that I do not call part of a man's
+possessions.
+
+Soc. As I understand, you would limit the term to what we may call a
+man's useful or advantageous possessions?
+
+Crit. Precisely; if he has things that injure him, I should regard these
+rather as a loss than as wealth.
+
+Soc. It follows apparently that if a man purchases a horse and does
+not know how to handle him, but each time he mounts he is thrown and
+sustains injuries, the horse is not part of his wealth?
+
+Crit. Not, if wealth implies weal, certainly.
+
+Soc. And by the same token land itself is no wealth to a man who so
+works it that his tillage only brings him loss?
+
+Crit. True; mother earth herself is not a source of wealth to us if,
+instead of helping us to live, she helps us to starve.
+
+Soc. And by a parity of reasoning, sheep and cattle may fail of being
+wealth if, through want of knowledge how to treat them, their owner
+loses by them; to him at any rate the sheep and the cattle are not
+wealth?
+
+Crit. That is the conclusion I draw.
+
+Soc. It appears, you hold to the position that wealth consists of things
+which benefit, while things which injure are not wealth?
+
+Crit. Just so.
+
+Soc. The same things, in fact, are wealth or not wealth, according as a
+man knows or does not know the use to make of them? To take an instance,
+a flute may be wealth to him who is sufficiently skilled to play upon
+it, but the same instrument is no better than the stones we tread under
+our feet to him who is not so skilled... unless indeed he chose to sell
+it?
+
+Crit. That is precisely the conclusion we should come to. [8] To
+persons ignorant of their use [9] flutes are wealth as saleable, but as
+possessions not for sale they are no wealth at all; and see, Socrates,
+how smoothly and consistently the argument proceeds, [10] since it is
+admitted that things which benefit are wealth. The flutes in question
+unsold are not wealth, being good for nothing: to become wealth they
+must be sold.
+
+ [8] Reading {tout auto}, or if {tout au} with Sauppe, transl. "Yes,
+    that is another position we may fairly subscribe to."
+
+ [9] i.e. "without knowledge of how to use them."
+
+ [10] Or, "our discussion marches on all-fours, as it were."
+
+Yes! (rejoined Socrates), presuming the owner knows how to sell them;
+since, supposing again he were to sell them for something which he does
+not know how to use, [11] the mere selling will not transform them into
+wealth, according to your argument.
+
+ [11] Reading {pros touto o}, or if {pros touton, os}, transl. "to a
+    man who did not know how to use them."
+
+Crit. You seem to say, Socrates, that money itself in the pockets of a
+man who does not know how to use it is not wealth?
+
+Soc. And I understand you to concur in the truth of our proposition
+so far: wealth is that, and that only, whereby a man may be benefited.
+Obviously, if a man used his money to buy himself a mistress, to the
+grave detriment of his body and soul and whole estate, how is that
+particular money going to benefit him now? What good will he extract
+from it?
+
+Crit. None whatever, unless we are prepared to admit that hyoscyamus,
+[12] as they call it, is wealth, a poison the property of which is to
+drive those who take it mad.
+
+ [12] "A dose of henbane, 'hogs'-bean,' so called." Diosc. 4. 69; 6.
+    15; Plut. "Demetr." xx. (Clough, v. 114).
+
+Soc. Let money then, Critobulus, if a man does not know how to use it
+aright--let money, I say, be banished to the remote corners of the earth
+rather than be reckoned as wealth. [13] But now, what shall we say of
+friends? If a man knows how to use his friends so as to be benefited by
+them, what of these?
+
+ [13] Or, "then let it be relegated... and there let it lie in the
+    category of non-wealth."
+
+Crit. They are wealth indisputably, and in a deeper sense than cattle
+are, if, as may be supposed, they are likely to prove of more benefit to
+a man than wealth of cattle.
+
+Soc. It would seem, according to your argument, that the foes of a man's
+own household after all may be wealth to him, if he knows how to turn
+them to good account? [14]
+
+ [14] Vide supra.
+
+Crit. That is my opinion, at any rate.
+
+Soc. It would seem, it is the part of a good economist [15] to know how
+to deal with his own or his employer's foes so as to get profit out of
+them?
+
+ [15] "A good administrator of an estate."
+
+Crit. Most emphatically so.
+
+Soc. In fact, you need but use your eyes to see how many private
+persons, not to say crowned heads, do owe the increase of their estates
+to war.
+
+Crit. Well, Socrates, I do not think, so far, the argument could be
+improved on; [16] but now comes a puzzle. What of people who have got
+the knowledge and the capital [17] required to enhance their fortunes,
+if only they will put their shoulders to the wheel; and yet, if we are
+to believe our senses, that is just the one thing they will not do, and
+so their knowledge and accomplishments are of no profit to them? Surely
+in their case also there is but one conclusion to be drawn, which is,
+that neither their knowledge nor their possessions are wealth.
+
+ [16] Or, "Thanks, Socrates. Thus far the statement of the case would
+    seem to be conclusive--but what are we to make of this? Some
+    people..."
+
+ [17] Lit. "the right kinds of knowledge and the right starting-points."
+
+Soc. Ah! I see, Critobulus, you wish to direct the discussion to the
+topic of slaves?
+
+Crit. No indeed, I have no such intention--quite the reverse. I want to
+talk about persons of high degree, of right noble family [18] some of
+them, to do them justice. These are the people I have in my mind's eye,
+gifted with, it may be, martial or, it may be, civil accomplishments,
+which, however, they refuse to exercise, for the very reason, as I take
+it, that they have no masters over them.
+
+ [18] "Eupatrids."
+
+Soc. No masters over them! but how can that be if, in spite of their
+prayers for prosperity and their desire to do what will bring them good,
+they are still so sorely hindered in the exercise of their wills by
+those that lord it over them?
+
+Crit. And who, pray, are these lords that rule them and yet remain
+unseen?
+
+Soc. Nay, not unseen; on the contrary, they are very visible. And what
+is more, they are the basest of the base, as you can hardly fail to
+note, if at least you believe idleness and effeminacy and reckless
+negligence to be baseness. Then, too, there are other treacherous
+beldames giving themselves out to be innocent pleasures, to wit, dicings
+and profitless associations among men. [19] These in the fulness of time
+appear in all their nakedness even to them that are deceived, showing
+themselves that they are after all but pains tricked out and decked with
+pleasures. These are they who have the dominion over those you speak of
+and quite hinder them from every good and useful work.
+
+ [19] Or, "frivolous society."
+
+Crit. But there are others, Socrates, who are not hindered by these
+indolences--on the contrary, they have the most ardent disposition to
+exert themselves, and by every means to increase their revenues; but in
+spite of all, they wear out their substance and are involved in endless
+difficulties. [20]
+
+ [20] Or, "become involved for want of means."
+
+Soc. Yes, for they too are slaves, and harsh enough are their
+taskmasters; slaves are they to luxury and lechery, intemperance and the
+wine-cup along with many a fond and ruinous ambition. These passions
+so cruelly belord it over the poor soul whom they have got under their
+thrall, that so long as he is in the heyday of health and strong to
+labour, they compel him to fetch and carry and lay at their feet the
+fruit of his toils, and to spend it on their own heart's lusts; but as
+soon as he is seen to be incapable of further labour through old age,
+they leave him to his gray hairs and misery, and turn to seize on other
+victims. [21] Ah! Critobulus, against these must we wage ceaseless
+war, for very freedom's sake, no less than if they were armed warriors
+endeavouring to make us their slaves. Nay, foemen in war, it must be
+granted, especially when of fair and noble type, have many times ere now
+proved benefactors to those they have enslaved. By dint of chastening,
+they have forced the vanquished to become better men and to lead more
+tranquil lives in future. [22] But these despotic queens never cease to
+plague and torment their victims in body and soul and substance until
+their sway is ended.
+
+ [21] "To use others as their slaves."
+
+ [22] Lit. "Enemies for the matter of that, when, being beautiful and
+    good, they chance to have enslaved some other, have ere now in
+    many an instance chastened and compelled the vanquished to be
+    better and to live more easily for the rest of time."
+
+
+
+II
+
+The conversation was resumed by Critobulus, and on this wise. He said: I
+think I take your meaning fully, Socrates, about these matters; and for
+myself, examining my heart, I am further satisfied, I have sufficient
+continence and self-command in those respects. So that if you will only
+advise me on what I am to do to improve my estate, I flatter myself I
+shall not be hindered by those despotic dames, as you call them. Come,
+do not hesitate; only tender me what good advice you can, and trust me I
+will follow it. But perhaps, Socrates, you have already passed sentence
+on us--we are rich enough already, and not in need of any further
+wealth?
+
+Soc. It is to myself rather, if I may be included in your plural "we,"
+that I should apply the remark. I am not in need of any further wealth,
+if you like. I am rich enough already, to be sure. But you, Critobulus,
+I look upon as singularly poor, and at times, upon my soul, I feel a
+downright compassion for you.
+
+At this view of the case, Critobulus fell to laughing outright,
+retorting: And pray, Socrates, what in the name of fortune do you
+suppose our respective properties would fetch in the market, yours and
+mine?
+
+If I could find a good purchaser (he answered), I suppose the whole
+of my effects, including the house in which I live, might very fairly
+realise five minae [1] (say twenty guineas). Yours, I am positively
+certain, would fetch at the lowest more than a hundred times that sum.
+
+ [1] 5 x L4:1:3. See Boeckh, "P. E. A."  [Bk. i. ch. xx.], p. 109 f.
+    (Eng. ed.)
+
+Crit. And with this estimate of our respective fortunes, can you still
+maintain that you have no need of further wealth, but it is I who am to
+be pitied for my poverty?
+
+Soc. Yes, for my property is amply sufficient to meet my wants,
+whereas you, considering the parade you are fenced about with, and the
+reputation you must needs live up to, would be barely well off, I take
+it, if what you have already were multiplied by three.
+
+Pray, how may that be? Critobulus asked.
+
+Why, first and foremost (Socrates explained), I see you are called upon
+to offer many costly sacrifices, failing which, I take it, neither gods
+nor men would tolerate you; and, in the next place, you are bound to
+welcome numerous foreigners as guests, and to entertain them handsomely;
+thirdly, you must feast your fellow-citizens and ply them with all
+sorts of kindness, or else be cut adrift from your supporters. [2]
+Furthermore, I perceive that even at present the state enjoins upon
+you various large contributions, such as the rearing of studs, [3]
+the training of choruses, the superintendence of gymnastic schools, or
+consular duties, [4] as patron of resident aliens, and so forth; while
+in the event of war you will, I am aware, have further obligations laid
+upon you in the shape of pay [5] to carry on the triearchy, ship money,
+and war taxes [6] so onerous, you will find difficulty in supporting
+them. Remissness in respect of any of these charges will be visited upon
+you by the good citizens of Athens no less strictly than if they caught
+you stealing their own property. But worse than all, I see you fondling
+the notion that you are rich. Without a thought or care how to increase
+your revenue, your fancy lightly turns to thoughts of love, [7] as if
+you had some special license to amuse yourself.... That is why I pity
+and compassionate you, fearing lest some irremediable mischief overtake
+you, and you find yourself in desperate straits. As for me, if I ever
+stood in need of anything, I am sure you know I have friends who would
+assist me. They would make some trifling contribution--trifling to
+themselves, I mean--and deluge my humble living with a flood of plenty.
+But your friends, albeit far better off than yourself, considering your
+respective styles of living, persist in looking to you for assistance.
+
+ [2] See Dr. Holden ad loc., Boeckh  [Bk. iii. ch. xxiii.], p. 465 f.
+
+ [3] Cf. Lycurg. "c. Leocr." 139.
+
+ [4] Al. "presidential duties."
+
+ [5] {trierarkhias  [misthous]}. The commentators in general "suspect"
+    {misthous}. See Boeckh, "P. E. A." p. 579.
+
+ [6] See Boeckh, p. 470 f.; "Revenues," iii. 9, iv. 40.
+
+ [7] Or, "to childish matters," "frivolous affairs"; but for the full
+    import of the phrase {paidikois pragmasi} see "Ages." viii. 2.
+
+Then Critobulus: I cannot gainsay what you have spoken, Socrates, it
+is indeed high time that you were constituted my patronus, or I shall
+become in very truth a pitiable object.
+
+To which appeal Socrates made answer: Why, you yourself must surely be
+astonished at the part you are now playing. Just now, when I said that
+I was rich, you laughed at me as if I had no idea what riches were,
+and you were not happy till you had cross-examined me and forced me to
+confess that I do not possess the hundredth part of what you have; and
+now you are imploring me to be your patron, and to stint no pains to
+save you from becoming absolutely and in very truth a pauper. [8]
+
+ [8] Or, "literally beggared."
+
+Crit. Yes, Socrates, for I see that you are skilled in one lucrative
+operation at all events--the art of creating a surplus. I hope,
+therefore, that a man who can make so much out of so little will not
+have the slightest difficulty in creating an ample surplus out of an
+abundance.
+
+Soc. But do not you recollect how just now in the discussion you would
+hardly let me utter a syllable [9] while you laid down the law: if a man
+did not know how to handle horses, horses were not wealth to him at any
+rate; nor land, nor sheep, nor money, nor anything else, if he did not
+know how to use them? And yet these are the very sources of revenue from
+which incomes are derived; and how do you expect me to know the use of
+any of them who never possessed a single one of them since I was born?
+
+ [9] Cf. Aristoph. "Clouds," 945; "Plut." 17; Dem. 353; and Holden ad
+    loc.
+
+Crit. Yes, but we agreed that, however little a man may be blest with
+wealth himself, a science of economy exists; and that being so, what
+hinders you from being its professor?
+
+Soc. Nothing, to be sure, [10] except what would hinder a man from
+knowing how to play the flute, supposing he had never had a flute of his
+own and no one had supplied the defect by lending him one to practise
+on: which is just my case with regard to economy, [11] seeing I never
+myself possessed the instrument of the science which is wealth, so as to
+go through the pupil stage, nor hitherto has any one proposed to hand
+me over his to manage. You, in fact, are the first person to make so
+generous an offer. You will bear in mind, I hope, that a learner of the
+harp is apt to break and spoil the instrument; it is therefore probable,
+if I take in hand to learn the art of economy on your estate, I shall
+ruin it outright.
+
+ [10] Lit. "The very thing, God help me! which would hinder..."
+
+ [11] Lit. "the art of administering an estate."
+
+Critobulus retorted: I see, Socrates, you are doing your very best
+to escape an irksome task: you would rather not, if you can help
+it, stretch out so much as your little finger to help me to bear my
+necessary burthens more easily.
+
+Soc. No, upon my word, I am not trying to escape: on the contrary, I
+shall be ready, as far as I can, to expound the matter to you. [12] ...
+Still it strikes me, if you had come to me for fire, and I had none in
+my house, you would not blame me for sending you where you might get it;
+or if you had asked me for water, and I, having none to give, had led
+you elsewhere to the object of your search, you would not, I am sure,
+have disapproved; or did you desire to be taught music by me, and I were
+to point out to you a far more skilful teacher than myself, who would
+perhaps be grateful to you moreover for becoming his pupil, what kind of
+exception could you take to my behaviour?
+
+ [12] Or, "to play the part of {exegetes}, 'legal adviser,' or
+    'spiritual director,' to be in fact your 'guide, philosopher, and
+    friend.'"
+
+Crit. None, with any show of justice, Socrates.
+
+Soc. Well, then, my business now is, Critobulus, to point out [13] to
+you some others cleverer than myself about those matters which you are
+so anxious to be taught by me. I do confess to you, I have made it long
+my study to discover who among our fellow-citizens in this city are the
+greatest adepts in the various branches of knowledge. [14] I had been
+struck with amazement, I remember, to observe on some occasion that
+where a set of people are engaged in identical operations, half of them
+are in absolute indigence and the other half roll in wealth. I bethought
+me, the history of the matter was worth investigation. Accordingly I set
+to work investigating, and I found that it all happened very naturally.
+Those who carried on their affairs in a haphazard manner I saw were
+punished by their losses; whilst those who kept their wits upon the
+stretch and paid attention I soon perceived to be rewarded by the
+greater ease and profit of their undertakings. [15] It is to these I
+would recommend you to betake yourself. What say you? Learn of them: and
+unless the will of God oppose, [16] I venture to say you will become as
+clever a man of business as one might hope to see.
+
+ [13] Al. "to show you that there are others."
+
+ [14] Or, "who are gifted with the highest knowledge in their
+    respective concerns." Cf. "Mem." IV. vii. 1.
+
+ [15] Lit. "got on quicker, easier, and more profitably."
+
+ [16] Or, "short of some divine interposition."
+
+
+
+III
+
+Critobulus, on hearing that, exclaimed: Be sure, Socrates, I will not
+let you go now until you give the proofs which, in the presence of our
+friends, you undertook just now to give me.
+
+Well then, [1] Critobulus (Socrates replied), what if I begin by showing
+[2] you two sorts of people, the one expending large sums on money in
+building useless houses, the other at far less cost erecting dwellings
+replete with all they need; will you admit that I have laid my finger
+here on one of the essentials of economy?
+
+ [1] Lincke  [brackets as an editorial interpolation iii. 1, {ti oun,
+    ephe}--vi. 11, {poiomen}]. See his edition "Xenophons Dialog.
+    {peri oikonomias} in seiner ursprunglichen Gestalt"; and for a
+    criticism of his views, an article by Charles D. Morris,
+    "Xenophon's Oeconomicus," in the "American Journal of Philology,"
+    vol. i. p. 169 foll.
+
+ [2] As a demonstrator.
+
+Crit. An essential point most certainly.
+
+Soc. And suppose in connection with the same, I next point out to you
+[3] two other sets of persons:--The first possessors of furniture of
+various kinds, which they cannot, however, lay their hands on when the
+need arises; indeed they hardly know if they have got all safe and sound
+or not: whereby they put themselves and their domestics to much mental
+torture. The others are perhaps less amply, or at any rate not more
+amply supplied, but they have everything ready at the instant for
+immediate use.
+
+ [3] "As in a mirror, or a picture."
+
+Crit. Yes, Socrates, and is not the reason simply that in the first case
+everything is thrown down where it chanced, whereas those others have
+everything arranged, each in its appointed place?
+
+Quite right (he answered), and the phrase implies that everything is
+orderly arranged, not in the first chance place, but in that to which it
+naturally belongs.
+
+Crit. Yes, the case is to the point, I think, and does involve another
+economic principle.
+
+Soc. What, then, if I exhibit to you a third contrast, which bears on
+the condition of domestic slaves? On the one side you shall see them
+fettered hard and fast, as I may say, and yet for ever breaking their
+chains and running away. On the other side the slaves are loosed, and
+free to move, but for all that, they choose to work, it seems; they are
+constant to their masters. I think you will admit that I here point out
+another function of economy [4] worth noting.
+
+ [4] Or, "economical result."
+
+Crit. I do indeed--a feature most noteworthy.
+
+Soc. Or take, again, the instance of two farmers engaged in cultivating
+farms [5] as like as possible. The one had never done asserting that
+agriculture has been his ruin, and is in the depth of despair; the other
+has all he needs in abundance and of the best, and how acquired?--by
+this same agriculture.
+
+ [5] {georgias}. See Hartman, "An. Xen." p. 193. Hold. cf. Plat.
+    "Laws," 806 E. Isocr. "Areop." 32.
+
+Yes (Critobulus answered), to be sure; perhaps [6] the former spends
+both toil and money not simply on what he needs, but on things which
+cause an injury to house alike and owner.
+
+ [6] Or, "like enough in the one case the money and pains are spent,"
+    etc.
+
+Soc. That is a possible case, no doubt, but it is not the one that I
+refer to; I mean people pretending they are farmers, and yet they have
+not a penny to expend on the real needs of their business.
+
+Crit. And pray, what may be the reason of that, Socrates?
+
+Soc. You shall come with me, and see these people also; and as you
+contemplate the scene, I presume you will lay to heart the lesson.
+
+Crit. I will, if possibly I can, I promise you.
+
+Soc. Yes, and while you contemplate, you must make trial of yourself and
+see if you have wit to understand. At present, I will bear you witness
+that if it is to go and see a party of players performing in a comedy,
+you will get up at cock-crow, and come trudging a long way, and ply me
+volubly with reasons why I should accompany you to see the play. But you
+have never once invited me to come and witness such an incident as those
+we were speaking of just now.
+
+Crit. And so I seem to you ridiculous? [7]
+
+ [7] Or, "a comic character in the performance." Soc. "Not so comic as
+    you must appear to yourself (i.e. with your keen sense of the
+    ludicrous)."
+
+Soc. Far more ridiculous to yourself, I warrant. But now let me point
+out to you another contrast: between certain people whose dealing with
+horses has brought them to the brink of poverty, and certain others who
+have found in the same pursuit the road to affluence, [8] and have a
+right besides to plume themselves upon their gains. [9]
+
+ [8] Or, "who have not only attained to affluence by the same pursuit,
+    but can hold their heads high, and may well pride themselves on
+    their thrift."
+
+ [9] Cf. Hom. "Il." xii. 114, {ippoisin kai okhesphin agallomenos}, et
+    passim; "Hiero," viii. 5; "Anab." II. vi. 26.
+
+Crit. Well, then, I may tell you, I see and know both characters as well
+as you do; but I do not find myself a whit the more included among those
+who gain.
+
+Soc. Because you look at them just as you might at the actors in a
+tragedy or comedy, and with the same intent--your object being to
+delight the ear and charm the eye, but not, I take it, to become
+yourself a poet. And there you are right enough, no doubt, since you
+have no desire to become a playright. But, when circumstances compel you
+to concern yourself with horsemanship, does it not seem to you a little
+foolish not to consider how you are to escape being a mere amateur in
+the matter, especially as the same creatures which are good for use are
+profitable for sale?
+
+Crit. So you wish me to set up as a breeder of young horses, [10] do
+you, Socrates?
+
+ [10] See "Horsemanship," ii. 1.
+
+Soc. Not so, no more than I would recommend you to purchase lads and
+train them up from boyhood as farm-labourers. But in my opinion there is
+a certain happy moment of growth which must be seized, alike in man
+and horse, rich in present service and in future promise. In further
+illustration, I can show you how some men treat their wedded wives in
+such a way that they find in them true helpmates to the joint increase
+of their estate, while others treat them in a way to bring upon
+themselves wholesale disaster. [11]
+
+ [11] Reading {e os pleista}, al. {e oi pleistoi} = "to bring about
+    disaster in most cases."
+
+Crit. Ought the husband or the wife to bear the blame of that?
+
+Soc. If it goes ill with the sheep we blame the shepherd, as a rule, or
+if a horse shows vice we throw the blame in general upon the rider. But
+in the case of women, supposing the wife to have received instruction
+from her husband and yet she delights in wrong-doing, [12] it may be
+that the wife is justly held to blame; but supposing he has never tried
+to teach her the first principles of "fair and noble" conduct, [13] and
+finds her quite an ignoramus [14] in these matters, surely the husband
+will be justly held to blame. But come now (he added), we are all
+friends here; make a clean breast of it, and tell us, Critobulus, the
+plain unvarnished truth: Is there an one to whom you are more in the
+habit of entrusting matters of importance than to your wife?
+
+ [12] Cf. "Horsemanship," vi. 5, of a horse "to show vice."
+
+ [13] Or, "things beautiful and of good report."
+
+ [14] Al. "has treated her as a dunce, devoid of this high knowledge."
+
+Crit. There is no one.
+
+Soc. And is there any one with whom you are less in the habit of
+conversing than with your wife?
+
+Crit. Not many, I am forced to admit.
+
+Soc. And when you married her she was quite young, a mere girl--at
+an age when, as far as seeing and hearing go, she had the smallest
+acquaintance with the outer world?
+
+Crit. Certainly.
+
+Soc. Then would it not be more astonishing that she should have real
+knowledge how to speak and act than that she should go altogether
+astray?
+
+Crit. But let me ask you a question, Socrates: have those happy
+husbands, you tell us of, who are blessed with good wives educated them
+themselves?
+
+Soc. There is nothing like investigation. I will introduce you to
+Aspasia, [15] who will explain these matters to you in a far more
+scientific way than I can. My belief is that a good wife, being as
+she is the partner in a common estate, must needs be her husband's
+counterpoise and counterpart for good; since, if it is through the
+transactions of the husband, as a rule, that goods of all sorts find
+their way into the house, yet it is by means of the wife's economy and
+thrift that the greater part of the expenditure is checked, and on the
+successful issue or the mishandling of the same depends the increase or
+impoverishment of a whole estate. And so with regard to the remaining
+arts and sciences, I think I can point out to you the ablest performers
+in each case, if you feel you have any further need of help. [16]
+
+ [15] Aspasia. See "Mem." II. vi. 36.
+
+ [16] Al. "there are successful performers in each who will be happy to
+    illustrate any point in which you think you need," etc.
+
+
+
+IV
+
+But why need you illustrate all the sciences, Socrates? (Critobulus
+asked): it would not be very easy to discover efficient craftsmen of all
+the arts, and quite impossible to become skilled in all one's self.
+So, please, confine yourself to the nobler branches of knowledge as men
+regard them, such as it will best befit me to pursue with devotion; be
+so good as to point me out these and their performers, and, above
+all, contribute as far as in you lies the aid of your own personal
+instruction.
+
+Soc. A good suggestion, Critobulus, for the base mechanic arts, so
+called, have got a bad name; and what is more, are held in ill repute by
+civilised communities, and not unreasonably; seeing they are the ruin
+of the bodies of all concerned in them, workers and overseers alike, who
+are forced to remain in sitting postures and to hug the loom, or else
+to crouch whole days confronting a furnace. Hand in hand with physical
+enervation follows apace enfeeblement of soul: while the demand which
+these base mechanic arts makes on the time of those employed in them
+leaves them no leisure to devote to the claims of friendship and the
+state. How can such folk be other than sorry friends and ill defenders
+of the fatherland? So much so that in some states, especially those
+reputed to be warlike, no citizen [1] is allowed to exercise any
+mechanical craft at all.
+
+ [1] "In the strict sense," e.g. the Spartiates in Sparta. See "Pol.
+    Lac." vii.; Newman, op. cit. i. 99, 103 foll.
+
+Crit. Then which are the arts you would counsel us to engage in?
+
+Soc. Well, we shall not be ashamed, I hope, to imitate the kings of
+Persia? [2] That monarch, it is said, regards amongst the noblest
+and most necessary pursuits two in particular, which are the arts of
+husbandry and war, and in these two he takes the strongest interest.
+
+ [2] "It won't make us blush actually to take a leaf out of the great
+    king's book." As to the Greek text at this point see the
+    commentators, and also a note by Mr. H. Richers in the "Classical
+    Review," x. 102.
+
+What! (Critobulus exclaimed); do you, Socrates, really believe that the
+king of Persia pays a personal regard to husbandry, along with all his
+other cares?
+
+Soc. We have only to investigate the matter, Critobulus, and I daresay
+we shall discover whether this is so or not. We are agreed that he
+takes strong interest in military matters; since, however numerous the
+tributary nations, there is a governor to each, and every governor
+has orders from the king what number of cavalry, archers, slingers and
+targeteers [3] it is his business to support, as adequate to control the
+subject population, or in case of hostile attack to defend the country.
+Apart from these the king keeps garrisons in all the citadels. The
+actual support of these devolves upon the governor, to whom the duty is
+assigned. The king himself meanwhile conducts the annual inspection and
+review of troops, both mercenary and other, that have orders to be under
+arms. These all are simultaneously assembled (with the exception of
+the garrisons of citadels) at the mustering ground, [4] so named.
+That portion of the army within access of the royal residence the king
+reviews in person; the remainder, living in remoter districts of the
+empire, he inspects by proxy, sending certain trusty representatives.
+[5] Wherever the commandants of garrisons, the captains of thousands,
+and the satraps [6] are seen to have their appointed members complete,
+and at the same time shall present their troops equipped with horse and
+arms in thorough efficiency, these officers the king delights to honour,
+and showers gifts upon them largely. But as to those officers whom he
+finds either to have neglected their garrisons, or to have made private
+gain of their position, these he heavily chastises, deposing them from
+office, and appointing other superintendents [7] in their stead. Such
+conduct, I think we may say, indisputably proves the interest which he
+takes in matters military.
+
+ [3] Or, Gerrophoroi, "wicker-shield bearers."
+
+ [4] Or, "rendezvous"; "the 'Champ de Mars' for the nonce." Cf.
+    "Cyrop." VI. ii. 11.
+
+ [5] Lit. "he sends some of the faithful to inspect." Cf. our "trusty
+    and well-beloved."
+
+ [6] See, for the system, Herod. iii. 89 foll.; "Cyrop." VIII. vi. 11.
+
+ [7] Or, as we say, "inspecting officers." Cf. "Cyrop." VIII. i. 9.
+
+Further than this, by means of a royal progress through the country,
+he has an opportunity of inspecting personally some portion of his
+territory, and again of visiting the remainder in proxy as above by
+trusty representatives; and wheresoever he perceives that any of his
+governors can present to him a district thickly populated, and the soil
+in a state of active cultivation, full of trees and fruits, its natural
+products, to such officers he adds other territory, adorning them with
+gifts and distinguishing them by seats of honour. But those officers
+whose land he sees lying idle and with but few inhabitants, owing either
+to the harshness of their government, their insolence, or their neglect,
+he punishes, and making them to cease from their office he appoints
+other rulers in their place.... Does not this conduct indicate at least
+as great an anxiety to promote the active cultivation of the land by its
+inhabitants as to provide for its defence by military occupation? [8]
+
+ [8] Lit. "by those who guard and garrison it."
+
+Moreover, the governors appointed to preside over these two departments
+of state are not one and the same. But one class governs the inhabitants
+proper including the workers of the soil, and collects the tribute from
+them, another is in command of the armed garrisons. If the commandant
+[9] protects the country insufficiently, the civil governor of the
+population, who is in charge also of the productive works, lodges
+accusation against the commandant to the effect that the inhabitants
+are prevented working through deficiency of protection. Or if again, in
+spite of peace being secured to the works of the land by the military
+governor, the civil authority still presents a territory sparse in
+population and untilled, it is the commandant's turn to accuse the
+civil ruler. For you may take it as a rule, a population tilling their
+territory badly will fail to support their garrisons and be quite
+unequal to paying their tribute. Where a satrap is appointed he has
+charge of both departments. [10]
+
+ [9] Or, "garrison commandant." Lit. "Phrourarch."
+
+ [10] The passage reads like a gloss. See about the Satrap, "Hell."
+    III. i. 10; "Cyrop." VIII. vi. 1; "Anab." I. ix. 29 foll.
+
+Thereupon Critobulus: Well, Socrates (said he), if such is his conduct,
+I admit that the great king does pay attention to agriculture no less
+than to military affairs.
+
+And besides all this (proceeded Socrates), nowhere among the various
+countries which he inhabits or visits does he fail to make it his first
+care that there shall be orchards and gardens, parks and "paradises,"
+as they are called, full of all fair and noble products which the earth
+brings forth; and within these chiefly he spends his days, when the
+season of the year permits.
+
+Crit. To be sure, Socrates, it is a natural and necessary conclusion
+that when the king himself spends so large a portion of his time there,
+his paradises should be furnished to perfection with trees and all else
+beautiful that earth brings forth.
+
+Soc. And some say, Critobulus, that when the king gives gifts, he
+summons in the first place those who have shown themselves brave
+warriors, since all the ploughing in the world were but small gain in
+the absence of those who should protect the fields; and next to these
+he summons those who have stocked their countries best and rendered them
+productive, on the principle that but for the tillers of the soil the
+warriors themselves could scarcely live. And there is a tale told of
+Cyrus, the most famous prince, I need not tell you, who ever wore a
+crown, [11] how on one occasion he said to those who had been called
+to receive the gifts, "it were no injustice, if he himself received the
+gifts due to warriors and tillers of the soil alike," for "did he not
+carry off the palm in stocking the country and also in protecting the
+goods with which it had been stocked?"
+
+ [11] Lit. "the most glorious king that ever lived." The remark would
+    seem to apply better to Cyrus the Great. Nitsche and others regard
+    these SS. 18, 19 as interpolated. See Schenkl ad loc.
+
+Crit. Which clearly shows, Socrates, if the tale be true, that this same
+Cyrus took as great a pride in fostering the productive energies of
+his country and stocking it with good things, as in his reputation as a
+warrior.
+
+Soc. Why, yes indeed, had Cyrus lived, I have no doubt he would have
+proved the best of rulers, and in support of this belief, apart from
+other testimony amply furnished by his life, witness what happened when
+he marched to do battle for the sovereignty of Persia with his brother.
+Not one man, it is said, [12] deserted from Cyrus to the king, but
+from the king to Cyrus tens of thousands. And this also I deem a great
+testimony to a ruler's worth, that his followers follow him of their own
+free will, and when the moment of danger comes refuse to part from him.
+[13] Now this was the case with Cyrus. His friends not only fought their
+battles side by side with him while he lived, but when he died they too
+died battling around his dead body, one and all, excepting only Ariaeus,
+who was absent at his post on the left wing of the army. [14] But there
+is another tale of this same Cyrus in connection with Lysander, who
+himself narrated it on one occasion to a friend of his in Megara. [15]
+
+ [12] Cf. "Anab." I. ix. 29 foll.
+
+ [13] Cf. "Hiero," xi. 12, and our author passim.
+
+ [14] See "Anab." ib. 31.
+
+ [15] Possibly to Xenophon himself {who may have met Lysander on his
+    way back after the events of the "Anabasis," and implying this
+    dialogue is concocted, since Socrates died before Xenophon
+    returned to Athens, if he did return at that period.}
+
+Lysander, it seems, had gone with presents sent by the Allies to Cyrus,
+who entertained him, and amongst other marks of courtesy showed him his
+"paradise" at Sardis. [16] Lysander was astonished at the beauty of the
+trees within, all planted [17] at equal intervals, the long straight
+rows of waving branches, the perfect regularity, the rectangular [18]
+symmetry of the whole, and the many sweet scents which hung about them
+as they paced the park. In admiration he exclaimed to Cyrus: "All this
+beauty is marvellous enough, but what astonishes me still more is the
+talent of the artificer who mapped out and arranged for you the several
+parts of this fair scene." [19] Cyrus was pleased by the remark, and
+said: "Know then, Lysander, it is I who measured and arranged it all.
+Some of the trees," he added, "I planted with my own hands." Then
+Lysander, regarding earnestly the speaker, when he saw the beauty of
+his apparel and perceived its fragrance, the splendour [20] also of the
+necklaces and armlets, and other ornaments which he wore, exclaimed:
+"What say you, Cyrus? did you with your own hands plant some of these
+trees?" whereat the other: "Does that surprise you, Lysander? I swear
+to you by Mithres, [21] when in ordinary health I never dream of
+sitting down to supper without first practising some exercise of war or
+husbandry in the sweat of my brow, or venturing some strife of honour,
+as suits my mood." "On hearing this," said Lysander to his friend, "I
+could not help seizing him by the hand and exclaiming, 'Cyrus, you have
+indeed good right to be a happy man, [22] since you are happy in being a
+good man.'" [23]
+
+ [16] See "Hell." I. v. 1.
+
+ [17] Reading {oi' isou pephuteumena}, or if {ta pephuteumena}, transl.
+    "the various plants ranged."
+
+ [18] Cf. Dion. Hal. "de Comp." p. 170; Cic. "de Senect." S. 59.
+
+ [19] Lit. "of these" {deiktikos}, i.e. pointing to the various
+    beauties of the scenery.
+
+ [20] Reading {to kallos}.
+
+ [21] The Persian "Sun-God." See "Cyrop." VII. v. 53; Strab. xv. 3. 13.
+
+ [22] Or, "fortunate."
+
+ [23] Or, "you are a good man, and thereby fortunate."
+
+
+
+V
+
+All this I relate to you (continued Socrates) to show you that quite
+high and mighty [1] people find it hard to hold aloof from agriculture,
+devotion to which art would seem to be thrice blest, combining as it
+does a certain sense of luxury with the satisfaction of an improved
+estate, and such a training of physical energies as shall fit a man to
+play a free man's part. [2] Earth, in the first place, freely offers to
+those that labour all things necessary to the life of man; and, as if
+that were not enough, makes further contribution of a thousand luxuries.
+[3] It is she who supplies with sweetest scent and fairest show all
+things wherewith to adorn the altars and statues of the gods, or deck
+man's person. It is to her we owe our many delicacies of flesh or fowl
+or vegetable growth; [4] since with the tillage of the soil is closely
+linked the art of breeding sheep and cattle, whereby we mortals may
+offer sacrifices well pleasing to the gods, and satisfy our personal
+needs withal.
+
+ [1] Lit. "Not even the most blessed of mankind can abstain from." See
+    Plat. "Rep." 344 B, "The superlatively best and well-to-do."
+
+ [2] Lit. "Devotion to it would seem to be at once a kind of luxury, an
+    increase of estate, a training of the bodily parts, so that a man
+    is able to perform all that a free man should."
+
+ [3] Al. "and further, to the maintenance of life she adds the sources
+    of pleasure in life."
+
+ [4] Lit. "she bears these and rears those."
+
+And albeit she, good cateress, pours out her blessings upon us in
+abundance, yet she suffers not her gifts to be received effeminately,
+but inures her pensioners to suffer glady summer's heat and winter's
+cold. Those that labour with their hands, the actual delvers of the
+soil, she trains in a wrestling school of her own, adding strength
+to strength; whilst those others whose devotion is confined to the
+overseeing eye and to studious thought, she makes more manly, rousing
+them with cock-crow, and compelling them to be up and doing in many
+a long day's march. [5] Since, whether in city or afield, with the
+shifting seasons each necessary labour has its hour of performance. [6]
+
+ [5] See "Hellenica Essays," p. 341.
+
+ [6] Lit. "each most necessary operation must ever be in season."
+
+Or to turn to another side. Suppose it to be a man's ambition to aid his
+city as a trooper mounted on a charger of his own: why not combine the
+rearing of horses with other stock? it is the farmer's chance. [7] Or
+would your citizen serve on foot? It is husbandry that shall give him
+robustness of body. Or if we turn to the toil-loving fascination of the
+chase, [8] here once more earth adds incitement, as well as furnishing
+facility of sustenance for the dogs as by nurturing a foster brood of
+wild animals. And if horses and dogs derive benefit from this art of
+husbandry, they in turn requite the boon through service rendered to the
+farm. The horse carries his best of friends, the careful master, betimes
+to the scene of labour and devotion, and enables him to leave it late.
+The dog keeps off the depredations of wild animals from fruits and
+flocks, and creates security in the solitary place.
+
+ [7] Lit. "farming is best adapted to rearing horses along with other
+    produce."
+
+ [8] Lit. "to labour willingly and earnestly at hunting earth helps to
+    incite us somewhat."
+
+Earth, too, adds stimulus in war-time to earth's tillers; she pricks
+them on to aid the country under arms, and this she does by fostering
+her fruits in open field, the prize of valour for the mightiest. [9]
+For this also is the art athletic, this of husbandry; as thereby men are
+fitted to run, and hurl the spear, and leap with the best. [10]
+
+ [9] Cf. "Hipparch," viii. 8.
+
+ [10] Cf. "Hunting," xii. 1 foll.
+
+This, too, is that kindliest of arts which makes requital tenfold in
+kind for every work of the labourer. [11] She is the sweet mistress who,
+with smile of welcome and outstretched hand, greets the approach of her
+devoted one, seeming to say, Take from me all thy heart's desire. She
+is the generous hostess; she keeps open house for the stranger. [12] For
+where else, save in some happy rural seat of her devising, shall a man
+more cheerily cherish content in winter, with bubbling bath and blazing
+fire? or where, save afield, in summer rest more sweetly, lulled by
+babbling streams, soft airs, and tender shades? [13]
+
+ [11] Lit. "What art makes an ampler return for their labour to those
+    who work for her? What art more sweetly welcomes him that is
+    devoted to her?"
+
+ [12] Lit. "What art welcomes the stranger with greater prodigality?"
+
+ [13] See "Hellenica Essays," p. 380; and as still more to the point,
+    Cowley's Essays: "Of Agriculture," passim.
+
+Her high prerogative it is to offer fitting first-fruits to high heaven,
+hers to furnish forth the overflowing festal board. [14] Hers is a
+kindly presence in the household. She is the good wife's favourite,
+the children long for her, she waves her hand winningly to the master's
+friends.
+
+ [14] Or, "to appoint the festal board most bounteously."
+
+For myself, I marvel greatly if it has ever fallen to the lot of
+freeborn man to own a choicer possession, or to discover an occupation
+more seductive, or of wider usefulness in life than this.
+
+But, furthermore, earth of her own will [15] gives lessons in justice
+and uprightness to all who can understand her meaning, since the
+nobler the service of devotion rendered, the ampler the riches of
+her recompense. [16] One day, perchance, these pupils of hers, whose
+conversation in past times was in husbandry, [17] shall, by reason of
+the multitude of invading armies, be ousted from their labours. The work
+of their hands may indeed be snatched from them, but they were brought
+up in stout and manly fashion. They stand, each one of them, in body and
+soul equipped; and, save God himself shall hinder them, they will march
+into the territory of those their human hinderers, and take from them
+the wherewithal to support their lives. Since often enough in war it is
+surer and safer to quest for food with sword and buckler than with all
+the instruments of husbandry.
+
+ [15] Reading {thelousa}, vulg., or if after Cobet, {theos ousa},
+    transl. "by sanction of her divinity." With {thelousa} Holden
+    aptly compares Virgil's "volentia rura," "Georg." ii. 500.
+
+ [16] "That is, her 'lex talionis.'"
+
+ [17] "Engaged long time in husbandry."
+
+But there is yet another lesson to be learnt in the public shool of
+husbandry [18]--the lesson of mutual assistance. "Shoulder to shoulder"
+must we march to meet the invader; [19] "shoulder to shoulder" stand to
+compass the tillage of the soil. Therefore it is that the husbandman,
+who means to win in his avocation, must see that he creates enthusiasm
+in his workpeople and a spirit of ready obedience; which is just what a
+general attacking an enemy will scheme to bring about, when he deals out
+gifts to the brave and castigation [20] to those who are disorderly.
+
+ [18] Lit. "But again, husbandry trains up her scholars side by side in
+    lessons of..."
+
+ [19] {sun anthropois}, "man with his fellow-man," is the "mot d'order"
+    (cf. the author's favourite {sun theois}); "united human effort."
+
+ [20] "Lashes," "punishment." Cf. "Anab." II. vi. 10, of Clearchus.
+
+Nor will there be lacking seasons of exhortation, the general haranguing
+his troops and the husbandman his labourers; nor because they are slaves
+do they less than free men need the lure of hope and happy expectation,
+[21] that they may willingly stand to their posts.
+
+ [21] "The lure of happy prospects." See "Horsemanship," iii. 1.
+
+It was an excellent saying of his who named husbandry "the mother and
+nurse of all the arts," for while agriculture prospers all other arts
+like are vigorous and strong, but where the land is forced to remain
+desert, [22] the spring that feeds the other arts is dried up; they
+dwindle, I had almost said, one and all, by land and sea.
+
+ [22] Or, "lie waste and barren as the blown sea-sand."
+
+These utterances drew from Critobulus a comment:
+
+Socrates (he said), for my part I agree with all you say; only, one must
+face the fact that in agriculture nine matters out of ten are beyond
+man's calculation. Since at one time hailstones and another frost, at
+another drought or a deluge of rain, or mildew, or other pest, will
+obliterate all the fair creations and designs of men; or behold, his
+fleecy flocks most fairly nurtured, then comes murrain, and the end most
+foul destruction. [23]
+
+ [23] See Virg. "Georg." iii. 441 foll.: "Turpis oves tentat scabies,
+    ubi frigidus imber."
+
+To which Socrates: Nay, I thought, Critobulus, you full surely were
+aware that the operations of husbandry, no less than those of war, lie
+in the hands of the gods. I am sure you will have noted the behaviour of
+men engaged in war; how on the verge of military operations they strive
+to win the acceptance of the divine powers; [24] how eagerly they assail
+the ears of heaven, and by dint of sacrifices and omens seek to discover
+what they should and what they should not do. So likewise as regards
+the processes of husbandry, think you the propitiation of heaven is less
+needed here? Be well assured (he added) the wise and prudent will pay
+service to the gods on behalf of moist fruits and dry, [25] on behalf
+of cattle and horses, sheep and goats; nay, on behalf of all their
+possessions, great and small, without exception.
+
+ [24] See "Hell." III. i. 16 foll., of Dercylidas.
+
+ [25] "Every kind of produce, succulent (like the grape and olive) or
+    dry (like wheat and barley, etc.)"
+
+
+
+VI
+
+Your words (Critobulus answered) command my entire sympathy, when you
+bid us endeavour to begin each work with heaven's help, [1] seeing that
+the gods hold in their hands the issues alike of peace and war. So
+at any rate will we endeavour to act at all times; but will you now
+endeavour on your side to continue the discussion of economy from
+the point at which you broke off, and bring it point by point to its
+conclusion? What you have said so far has not been thrown away on me.
+I seem to discern already more clearly, what sort of behaviour is
+necessary to anything like real living. [2]
+
+ [1] Lit. "with the gods," and for the sentiment see below, x. 10;
+    "Cyrop." III. i. 15; "Hipparch," ix. 3.
+
+ [2] For {bioteuein} cf. Pind. "Nem." iv. 11, and see Holden ad loc.
+
+Socrates replied: What say you then? Shall we first survey the ground
+already traversed, and retrace the steps on which we were agreed, so
+that, if possible we may conduct the remaining portion of the argument
+to its issue with like unanimity? [3]
+
+ [3] Lit. "try whether we can go through the remaining steps with
+    like..."
+
+Crit. Why, yes! If it is agreeable for two partners in a business to
+run through their accounts without dispute, so now as partners in
+an argument it will be no less agreeable to sum up the points under
+discussion, as you say, with unanimity.
+
+Soc. Well, then, we agreed that economy was the proper title of a branch
+of knowledge, and this branch of knowledge appeared to be that whereby
+men are enabled to enhance the value of their houses or estates; and
+by this word "house or estate" we understood the whole of a man's
+possessions; and "possessions" again we defined to include those things
+which the possessor should find advantageous for the purposes of his
+life; and things advantageous finally were discovered to mean all that
+a man knows how to use and turn to good account. Further, for a man to
+learn all branches of knowledge not only seemed to us an impossibility,
+but we thought we might well follow the example of civil communities
+in rejecting the base mechanic arts so called, on the ground that they
+destroy the bodies of the artisans, as far as we can see, and crush
+their spirits.
+
+The clearest proof of this, we said, [4] could be discovered if, on the
+occasion of a hostile inroad, one were to seat the husbandmen and the
+artisans apart in two divisions, and then proceed to put this question
+to each group in turn: "Do you think it better to defend our country
+districts or to retire from the fields [5] and guard the walls?" And we
+anticipated that those concerned with the soil would vote to defend
+the soil; while the artisans would vote not to fight, but, in docile
+obedience to their training, to sit with folded hands, neither expending
+toil nor venturing their lives.
+
+ [4] This S. 6 has no parallel supra. See Breit. and Schenkl ad loc.
+    for attempts to cure the text.
+
+ [5] See Cobet, "N. L." 580, reading {uphemenous}, or if {aphemenous}
+    transl. "to abandon."
+
+Next we held it as proved that there was no better employment for a
+gentleman--we described him as a man beautiful and good--than this of
+husbandry, by which human beings procure to themselves the necessaries
+of life. This same employment, moreover, was, as we agreed, at once the
+easiest to learn [6] and the pleasantest to follow, since it gives
+to the limbs beauty and hardihood, whilst permitting [7] to the soul
+leisure to satisfy the claims of friendship and of civic duty.
+
+ [6] {raste mathein}. Vide infra, not supra.
+
+ [7] Lit. "least allowing the soul no leisure to care for friends and
+    state withal."
+
+Again it seemed to us that husbandry acts as a spur to bravery in the
+hearts of those that till the fields, [8] inasmuch as the necessaries of
+life, vegetable and animal, under her auspices spring up and are reared
+outside the fortified defences of the city. For which reason also this
+way of life stood in the highest repute in the eyes of statesmen and
+commonwealths, as furnishing the best citizens and those best disposed
+to the common weal. [9]
+
+ [8] Cf. Aristot. "Oec." I. ii. 1343 B, {pros toutois k.t.l.}
+
+ [9] Cf. Aristoph. "Archarnians."
+
+Crit. I think I am fully persuaded as to the propriety of making
+agriculture the basis of life. I see it is altogether noblest, best, and
+pleasantest to do so. But I should like to revert to your remark that
+you understood the reason why the tillage of one man brings him in an
+abundance of all he needs, while the operations of another fail to
+make husbandry a profitable employment. I would gladly hear from you
+an explanation of both these points, so that I may adopt the right and
+avoid the harmful course. [10]
+
+ [10] Lincke conceives the editor's interpolation as ending here.
+
+Soc. Well, Critobulus, suppose I narrate to you from the beginning how
+I cam in contact with a man who of all men I ever met seemed to me to
+deserve the appellation of a gentleman. He was indeed a "beautiful and
+good" man. [11]
+
+ [11] Or, "a man 'beautiful and good,' as the phrase goes."
+
+Crit. There is nothing I should better like to hear, since of all titles
+this is the one I covet most the right to bear.
+
+Soc. Well, then, I will tell you how I came to subject him to my
+inquiry. It did not take me long to go the round of various good
+carpenters, good bronze-workers, painters, sculptors, and so forth. A
+brief period was sufficient for the contemplation of themselves and of
+their most admired works of art. But when it came to examining those who
+bore the high-sounding title "beautiful and good," in order to find out
+what conduct on their part justified their adoption of this title, I
+found my soul eager with desire for intercourse with one of them; and
+first of all, seeing that the epithet "beautiful" was conjoined with
+that of "good," every beautiful person I saw, I must needs approach
+in my endeavour to discover, [12] if haply I might somewhere see the
+quality of good adhering to the quality of beauty. But, after all, it
+was otherwise ordained. I soon enough seemed to discover [13] that some
+of those who in their outward form were beautiful were in their inmost
+selves the veriest knaves. Accordingly I made up my mind to let go
+beauty which appeals to the eye, and address myself to one of
+those "beautiful and good" people so entitled. And since I heard of
+Ischomachus [14] as one who was so called by all the world, both men and
+women, strangers and citizens alike, I set myself to make acquaintance
+with him.
+
+ [12] Or, "and try to understand."
+
+ [13] Or, "understand."
+
+ [14] See Cobet, "Pros. Xen." s.n.
+
+
+
+VII
+
+It chanced, one day I saw him seated in the portico of Zeus Eleutherios,
+[1] and as he appeared to be at leisure, I went up to him and, sitting
+down by his side, accosted him: How is this, Ischomachus? you seated
+here, you who are so little wont to be at leisure? As a rule, when I
+see you, you are doing something, or at any rate not sitting idle in the
+market-place.
+
+ [1] "The god of freedom, or of freed men." See Plat. "Theag." 259 A.
+    The scholiast on Aristoph. "Plutus" 1176 identifies the god with
+    Zeus Soter. See Plut. "Dem." 859 (Clough, v. 30).
+
+Nor would you see me now so sitting, Socrates (he answered), but that I
+promised to meet some strangers, friends of mine, [2] at this place.
+
+ [2] "Foreign friends."
+
+And when you have no such business on hand (I said) where in heaven's
+name do you spend your time and how do you employ yourself? I will
+not conceal from you how anxious I am to learn from your lips by what
+conduct you have earned for yourself the title "beautiful and good." [3]
+It is not by spending your days indoors at home, I am sure; the whole
+habit of your body bears witness to a different sort of life.
+
+ [3] "The sobriquet of 'honest gentleman.'"
+
+Then Ischomachus, smiling at my question, but also, as it seemed to
+me, a little pleased to be asked what he had done to earn the title
+"beautiful and good," made answer: Whether that is the title by which
+folk call me when they talk to you about me, I cannot say; all I know
+is, when they challenge me to exchange properties, [4] or else to
+perform some service to the state instead of them, the fitting out of
+a trireme, or the training of a chorus, nobody thinks of asking for the
+beautiful and good gentleman, but it is plain Ischomachus, the son
+of So-and-so, [5] on whom the summons is served. But to answer your
+question, Socrates (he proceeded), I certainly do not spend my days
+indoors, if for no other reason, because my wife is quite capable of
+managing our domestic affairs without my aid.
+
+ [4] On the antidosis or compulsory exchange of property, see Boeckh,
+    p. 580, Engl. ed.: "In case any man, upon whom a {leitourgia} was
+    imposed, considered that another was richer than himself, and
+    therefore most justly chargeable with the burden, he might
+    challenge the other to assume the burden, or to make with him an
+    {antidosis} or exchange of property. Such a challenge, if
+    declined, was converted into a lawsuit, or came before a heliastic
+    court for trial." Gow, "Companion," xviii. "Athenian Finance." See
+    Dem. "Against Midias," 565, Kennedy, p. 117, and Appendix II. For
+    the various liturgies, Trierarchy, Choregy, etc., see "Pol. Ath."
+    i. 13 foll.
+
+ [5] Or, "the son of his father," it being customary at Athens to add
+    the patronymic, e.g. Xenophon son of Gryllus, Thucydides son of
+    Olorus, etc. See Herod. vi. 14, viii. 90. In official acts the
+    name of the deme was added, eg. Demosthenes son of Demosthenes of
+    Paiane; or of the tribe, at times. Cf. Thuc. viii. 69; Plat.
+    "Laws," vi. p. 753 B.
+
+Ah! (said I), Ischomachus, that is just what I should like particularly
+to learn from you. Did you yourself educate your wife to be all that a
+wife should be, or when you received her from her father and mother
+was she already a proficient well skilled to discharge the duties
+appropriate to a wife?
+
+Well skilled! (he replied). What proficiency was she likely to bring
+with her, when she was not quite fifteen [6] at the time she wedded me,
+and during the whole prior period of her life had been most carefully
+brought up [7] to see and hear as little as possible, and to ask [8]
+the fewest questions? or do you not think one should be satisfied, if at
+marriage her whole experience consisted in knowing how to take the wool
+and make a dress, and seeing how her mother's handmaidens had their
+daily spinning-tasks assigned them? For (he added), as regards control
+of appetite and self-indulgence, [9] she had received the soundest
+education, and that I take to be the most important matter in the
+bringing-up of man or woman.
+
+ [6] See Aristot. "Pol." vii. 16. 1335(a). See Newman, op. cit. i. 170
+    foll.
+
+ [7] Or, "surveillance." See "Pol. Lac." i. 3.
+
+ [8] Reading {eroito}; or if with Sauppe after Cobet, {eroin}, transl.
+    "talk as little as possible."
+
+ [9] Al. "in reference to culinary matters." See Mahaffy, "Social Life
+    in Greece," p. 276.
+
+Then all else (said I) you taught your wife yourself, Ischomachus, until
+you had made her capable of attending carefully to her appointed duties?
+
+That did I not (replied he) until I had offered sacrifice, and prayed
+that I might teach and she might learn all that could conduce to the
+happiness of us twain.
+
+Soc. And did your wife join in sacrifice and prayer to that effect?
+
+Isch. Most certainly, with many a vow registered to heaven to become
+all she ought to be; and her whole manner showed that she would not be
+neglectful of what was taught her. [10]
+
+ [10] Or, "giving plain proof that, if the teaching failed, it should
+    not be from want of due attention on her part." See "Hellenica
+    Essays," "Xenophon," p. 356 foll.
+
+Soc. Pray narrate to me, Ischomachus, I beg of you, what you first
+essayed to teach her. To hear that story would please me more than any
+description of the most splendid gymnastic contest or horse-race you
+could give me.
+
+Why, Socrates (he answered), when after a time she had become accustomed
+to my hand, that is, was tamed [11] sufficiently to play her part in
+a discussion, I put to her this question: "Did it ever strike you to
+consider, dear wife, [12] what led me to choose you as my wife among
+all women, and your parents to entrust you to me of all men? It was
+certainly not from any difficulty that might beset either of us to find
+another bedfellow. That I am sure is evident to you. No! it was with
+deliberate intent to discover, I for myself and your parents in behalf
+of you, the best partner of house and children we could find, that I
+sought you out, and your parents, acting to the best of their ability,
+made choice of me. If at some future time God grant us to have children
+born to us, we will take counsel together how best to bring them up, for
+that too will be a common interest, [13] and a common blessing if haply
+they shall live to fight our battles and we find in them hereafter
+support and succour when ourselves are old. [14] But at present there is
+our house here, which belongs like to both. It is common property, for
+all that I possess goes by my will into the common fund, and in the same
+way all that you deposited [15] was placed by you to the common fund.
+[16] We need not stop to calculate in figures which of us contributed
+most, but rather let us lay to heart this fact that whichever of us
+proves the better partner, he or she at once contributes what is most
+worth having."
+
+ [11] (The timid, fawn-like creature.) See Lecky, "Hist. of Eur.
+    Morals," ii. 305. For the metaphor cf. Dem. "Olynth." iii. 37. 9.
+
+ [12] Lit. "woman." Cf. N. T. {gunai}, St. John ii. 4; xix. 26.
+
+ [13] Or, "our interests will centre in them; it will be a blessing we
+    share in common to train them that they shall fight our battles,
+    and..."
+
+ [14] Cf. "Mem." II. ii. 13. Holden cf. Soph. "Ajax." 567; Eur.
+    "Suppl." 918.
+
+ [15] Or reading {epenegke} with Cobet, "brought with you in the way of
+    dowry."
+
+ [16] Or, "to the joint estate."
+
+Thus I addressed her, Socrates, and thus my wife made answer: "But how
+can I assist you? what is my ability? Nay, everything depends on you. My
+business, my mother told me, was to be sober-minded!" [17]
+
+ [17] "Modest and temperate," and (below) "temperance."
+
+"Most true, my wife," I replied, "and that is what my father said to me.
+But what is the proof of sober-mindedness in man or woman? Is it not so
+to behave that what they have of good may ever be at its best, and that
+new treasures from the same source of beauty and righteousness may be
+most amply added?"
+
+"But what is there that I can do," my wife inquired, "which will help to
+increase our joint estate?"
+
+"Assuredly," I answered, "you may strive to do as well as possible what
+Heaven has given you a natural gift for and which the law approves."
+
+"And what may these things be?" she asked.
+
+"To my mind they are not the things of least importance," I replied,
+"unless the things which the queen bee in her hive presides over are of
+slight importance to the bee community; for the gods" (so Ischomachus
+assured me, he continued), "the gods, my wife, would seem to have
+exercised much care and judgment in compacting that twin system which
+goes by the name of male and female, so as to secure the greatest
+possible advantage [18] to the pair. Since no doubt the underlying
+principle of the bond is first and foremost to perpetuate through
+procreation the races of living creatures; [19] and next, as the outcome
+of this bond, for human beings at any rate, a provision is made by which
+they may have sons and daughters to support them in old age.
+
+ [18] Reading {oti}, or if with Br. {eti... auto}, "with the further
+    intent it should prove of maximum advantage to itself."
+
+ [19] Cf. (Aristot.) "Oecon." i. 3.
+
+"And again, the way of life of human beings, not being maintained
+like that of cattle [20] in the open air, obviously demands roofed
+homesteads. But if these same human beings are to have anything to bring
+in under cover, some one to carry out these labours of the field under
+high heaven [21] must be found them, since such operations as the
+breaking up of fallow with the plough, the sowing of seed, the planting
+of trees, the pasturing and herding of flocks, are one and all open-air
+employments on which the supply of products necessary to life depends.
+
+ [20] "And the beast of the field."
+
+ [21] "Sub dis," "in the open air."
+
+"As soon as these products of the field are safely housed and under
+cover, new needs arise. There must be some one to guard the store and
+some one to perform such necessary operations as imply the need of
+shelter. [22] Shelter, for instance, is needed for the rearing of infant
+children; shelter is needed for the various processes of converting the
+fruits of earth into food, and in like manner for the fabrication of
+clothing out of wool.
+
+ [22] Or, "works which call for shelter."
+
+"But whereas both of these, the indoor and the outdoor occupations
+alike, demand new toil and new attention, to meet the case," I added,
+"God made provision [23] from the first by shaping, as it seems to me,
+the woman's nature for indoor and the man's for outdoor occupations.
+Man's body and soul He furnished with a greater capacity for enduring
+heat and cold, wayfaring and military marches; or, to repeat, He laid
+upon his shoulders the outdoor works.
+
+ [23] "Straightway from the moment of birth provided." Cf. (Aristot.)
+    "Oecon." i. 3, a work based upon or at any rate following the
+    lines of Xenophon's treatise.
+
+"While in creating the body of woman with less capacity for these
+things," I continued, "God would seem to have imposed on her the indoor
+works; and knowing that He had implanted in the woman and imposed upon
+her the nurture of new-born babies, He endowed her with a larger share
+of affection for the new-born child than He bestowed upon man. [24] And
+since He imposed on woman the guardianship of the things imported from
+without, God, in His wisdom, perceiving that a fearful spirit was no
+detriment to guardianship, [25] endowed the woman with a larger measure
+of timidity than He bestowed on man. Knowing further that he to whom the
+outdoor works belonged would need to defend them against malign attack,
+He endowed the man in turn with a larger share of courage.
+
+ [24] {edasato}, "Cyrop." IV. ii. 43.
+
+ [25] Cf. "Hipparch," vii. 7; Aristot. "Pol." iii. 2; "Oecon." iii.
+
+"And seeing that both alike feel the need of giving and receiving, He
+set down memory and carefulness between them for their common use, [26]
+so that you would find it hard to determine which of the two, the male
+or the female, has the larger share of these. So, too, God set down
+between them for their common use the gift of self-control, where
+needed, adding only to that one of the twain, whether man or woman,
+which should prove the better, the power to be rewarded with a larger
+share of this perfection. And for the very reason that their natures
+are not alike adapted to like ends, they stand in greater need of one
+another; and the married couple is made more useful to itself, the one
+fulfilling what the other lacks. [27]
+
+ [26] Or, "He bestowed memory and carefulness as the common heritage of
+    both."
+
+ [27] Or, "the pair discovers the advantage of duality; the one being
+    strong wherein the other is defective."
+
+"Now, being well aware of this, my wife," I added, "and knowing well
+what things are laid upon us twain by God Himself, must we not strive to
+perform, each in the best way possible, our respective duties? Law,
+too, gives her consent--law and the usage of mankind, by sanctioning the
+wedlock of man and wife; and just as God ordained them to be partners in
+their children, so the law establishes their common ownership of house
+and estate. Custom, moreover, proclaims as beautiful those excellences
+of man and woman with which God gifted them at birth. [28] Thus for
+a woman to bide tranquilly at home rather than roam aborad is no
+dishonour; but for a man to remain indoors, instead of devoting himself
+to outdoor pursuits, is a thing discreditable. But if a man does things
+contrary to the nature given him by God, the chances are, [29] such
+insubordination escapes not the eye of Heaven: he pays the penalty,
+whether of neglecting his own works, or of performing those appropriate
+to woman." [30]
+
+ [28] Or, "with approving fingers stamps as noble those diverse
+    faculties, those superiorities in either sex which God created in
+    them. Thus for the woman to remain indoors is nobler than to gad
+    about abroad." {ta kala...; kallion... aiskhion...}--
+    These words, which their significant Hellenic connotation, suffer
+    cruelly in translation.
+
+ [29] Or, "maybe in some respect this violation of the order of things,
+    this lack of discipline on his part." Cf. "Cyrop." VII. ii. 6.
+
+ [30] Or, "the works of his wife." For the sentiment cf. Soph. "Oed.
+    Col." 337 foll.; Herod. ii. 35.
+
+I added: "Just such works, if I mistake not, that same queen-bee we
+spoke of labours hard to perform, like yours, my wife, enjoined upon her
+by God Himself."
+
+"And what sort of works are these?" she asked; "what has the queen-bee
+to do that she seems so like myself, or I like her in what I have to
+do?"
+
+"Why," I answered, "she too stays in the hive and suffers not the other
+bees to idle. Those whose duty it is to work outside she sends forth
+to their labours; and all that each of them brings in, she notes and
+receives and stores against the day of need; but when the season for
+use has come, she distributes a just share to each. Again, it is she who
+presides over the fabric of choicely-woven cells within. She looks to it
+that warp and woof are wrought with speed and beauty. Under her guardian
+eye the brood of young [31] is nursed and reared; but when the days of
+rearing are past and the young bees are ripe for work, she sends them
+out as colonists with one of the seed royal [32] to be their leader."
+
+ [31] Or, "the growing progeny is reared to maturity."
+
+ [32] Or, "royal lineage," reading {ton epigonon} (emend. H. Estienne);
+    or if the vulg. {ton epomenon}, "with some leader of the host"
+    (lit. of his followers). So Breitenbach.
+
+"Shall I then have to do these things?" asked my wife.
+
+"Yes," I answered, "you will need in the same way to stay indoors,
+despatching to their toils without those of your domestics whose work
+lies there. Over those whose appointed tasks are wrought indoors, it
+will be your duty to preside; yours to receive the stuffs brought in;
+yours to apportion part for daily use, and yours to make provision for
+the rest, to guard and garner it so that the outgoings destined for
+a year may not be expended in a month. It will be your duty, when the
+wools are introduced, to see that clothing is made for those who
+need; your duty also to see that the dried corn is rendered fit and
+serviceable for food.
+
+"There is just one of all these occupations which devolve upon you," I
+added, "you may not find so altogether pleasing. Should any one of our
+household fall sick, it will be your care to see and tend them to the
+recovery of their health."
+
+"Nay," she answered, "that will be my pleasantest of tasks, if careful
+nursing may touch the springs of gratitude and leave them friendlier
+than before."
+
+And I (continued Ischomachus) was struck with admiration at her answer,
+and replied: "Think you, my wife, it is through some such traits of
+forethought seen in their mistress-leader that the hearts of bees are
+won, and they are so loyally affectioned towards her that, if ever she
+abandon her hive, not one of them will dream of being left behind; [33]
+but one and all must follow her."
+
+ [33] Al. "will suffer her to be forsaken."
+
+And my wife made answer to me: "It would much astonish me (said she) did
+not these leader's works, you speak of, point to you rather than myself.
+Methinks mine would be a pretty [34] guardianship and distribution of
+things indoors without your provident care to see that the importations
+from without were duly made."
+
+ [34] Or, "ridiculous."
+
+"Just so," I answered, "and mine would be a pretty [35] importation if
+there were no one to guard what I imported. Do you not see," I added,
+"how pitiful is the case of those unfortunates who pour water in their
+sieves for ever, as the story goes, [36] and labour but in vain?"
+
+ [35] "As laughable an importation."
+
+ [36] Or, "how pitiful their case, condemned, as the saying goes, to
+    pour water into a sieve." Lit. "filling a bucket bored with
+    holes." Cf. Aristot. "Oec." i. 6; and for the Danaids, see Ovid.
+    "Met." iv. 462; Hor. "Carm." iii. 11. 25; Lucr. iii. 937; Plaut.
+    "Pseud." 369. Cp. Coleridge:
+
+  Work without hope draws nectar in a sieve,
+  And hope without an object cannot live.
+
+"Pitiful enough, poor souls," she answered, "if that is what they do."
+
+"But there are other cares, you know, and occupations," I answered,
+"which are yours by right, and these you will find agreeable. This, for
+instance, to take some maiden who knows naught of carding wool and to
+make her proficient in the art, doubling her usefulness; or to receive
+another quite ignorant of housekeeping or of service, and to render her
+skilful, loyal, serviceable, till she is worth her weight in gold; or
+again, when occasion serves, you have it in your power to requite by
+kindness the well-behaved whose presence is a blessing to your house; or
+maybe to chasten the bad character, should such an one appear. But the
+greatest joy of all will be to prove yourself my better; to make me your
+faithful follower; knowing no dread lest as the years advance you should
+decline in honour in your household, but rather trusting that, though
+your hair turn gray, yet, in proportion as you come to be a better
+helpmate to myself and to the children, a better guardian of our home,
+so will your honour increase throughout the household as mistress,
+wife, and mother, daily more dearly prized. Since," I added, "it is not
+through excellence of outward form, [37] but by reason of the lustre
+of virtues shed forth upon the life of man, that increase is given to
+things beautiful and good." [38]
+
+ [37] "By reason of the flower on the damask cheek."
+
+ [38] Al. "For growth is added to things 'beautiful and good,' not
+    through the bloom of youth but virtuous perfections, an increase
+    coextensive with the life of man." See Breit. ad loc.
+
+That, Socrates, or something like that, as far as I may trust my memory,
+records the earliest conversation which I held with her.
+
+
+
+VIII
+
+And did you happen to observe, Ischomachus (I asked), whether, as
+the result of what was said, your wife was stirred at all to greater
+carefulness?
+
+Yes, certainly (Ischomachus answered), and I remember how piqued she was
+at one time and how deeply she blushed, when I chanced to ask her for
+something which had been brought into the house, and she could not give
+it me. So I, when I saw her annoyance, fell to consoling her. "Do not be
+at all disheartened, my wife, that you cannot give me what I ask for. It
+is plain poverty, [1] no doubt, to need a thing and not to have the
+use of it. But as wants go, to look for something which I cannot lay my
+hands upon is a less painful form of indigence than never to dream of
+looking because I know full well that the thing exists not. Anyhow, you
+are not to blame for this," I added; "mine the fault was who handed over
+to your care the things without assigning them their places. Had I done
+so, you would have known not only where to put but where to find them.
+[2] After all, my wife, there is nothing in human life so serviceable,
+nought so beautiful as order. [3]
+
+ [1] "Vetus proverbium," Cic. ap. Columellam, xii. 2, 3; Nobbe, 236,
+    fr. 6.
+
+ [2] Lit. "so that you might know not only where to put," etc.
+
+ [3] Or, "order and arrangement." So Cic. ap. Col. xii. 2, 4,
+    "dispositione atque ordine."
+
+"For instance, what is a chorus?--a band composed of human beings,
+who dance and sing; but suppose the company proceed to act as each
+may chance--confusion follows; the spectacle has lost its charm. How
+different when each and all together act and recite [4] with orderly
+precision, the limbs and voices keeping time and tune. Then, indeed,
+these same performers are worth seeing and worth hearing.
+
+ [4] Or, "declaim," {phtheggontai}, properly of the "recitative" of the
+    chorus. Cf. Plat. "Phaedr." 238 D.
+
+"So, too, an army," I said, "my wife, an army destitute of order is
+confusion worse confounded: to enemies an easy prey, courting attack; to
+friends a bitter spectacle of wasted power; [5] a mingled mob of asses,
+heavy infantry, and baggage-bearers, light infantry, cavalry, and
+waggons. Now, suppose they are on the march; how are they to get along?
+In this condition everybody will be a hindrance to everybody: 'slow
+march' side by side with 'double quick,' 'quick march' at cross purposes
+with 'stand at ease'; waggons blocking cavalry and asses fouling
+waggons; baggage-bearers and hoplites jostling together: the whole a
+hopeless jumble. And when it comes to fighting, such an army is not
+precisely in condition to deliver battle. The troops who are compelled
+to retreat before the enemy's advance [6] are fully capable of trampling
+down the heavy infantry detachments in reserve. [7]
+
+ [5] Reading {agleukestaton}, or, if with Breit, {akleestaton}, "a most
+    inglorious spectacle of extreme unprofitableness."
+
+ [6] Or, "whose duty (or necessity) it is to retire before an attack,"
+    i.e. the skirmishers. Al. "those who have to retreat," i.e. the
+    non-combatants.
+
+ [7] Al. "are quite capable of trampling down the troops behind in
+    their retreat." {tous opla ekhontas} = "the troops proper," "heavy
+    infantry."
+
+"How different is an army well organised in battle order: a splendid
+sight for friendly eyes to gaze at, albeit an eyesore to the enemy. For
+who, being of their party, but will feel a thrill of satisfaction as he
+watches the serried masses of heavy infantry moving onwards in unbroken
+order? who but will gaze with wonderment as the squadrons of the cavalry
+dash past him at the gallop? And what of the foeman? will not his heart
+sink within him to see the orderly arrangements of the different arms:
+[8] here heavy infantry and cavalry, and there again light infantry,
+there archers and there slingers, following each their leaders, with
+orderly precision. As they tramp onwards thus in order, though they
+number many myriads, yet even so they move on and on in quiet progress,
+stepping like one man, and the place just vacated in front is filled up
+on the instant from the rear.
+
+ [8] "Different styles of troops drawn up in separate divisions:
+    hoplites, cavalry, and peltasts, archers, and slingers."
+
+"Or picture a trireme, crammed choke-full of mariners; for what reason
+is she so terror-striking an object to her enemies, and a sight so
+gladsome to the eyes of friends? is it not that the gallant ship sails
+so swiftly? And why is it that, for all their crowding, the ship's
+company [9] cause each other no distress? Simply that there, as you may
+see them, they sit in order; in order bend to the oar; in order recover
+the stroke; in order step on board; in order disembark. But disorder
+is, it seems to me, precisely as though a man who is a husbandman should
+stow away [10] together in one place wheat and barley and pulse, and
+by and by when he has need of barley meal, or wheaten flour, or some
+condiment of pulse, [11] then he must pick and choose instead of laying
+his hand on each thing separately sorted for use.
+
+ [9] See Thuc. iii. 77. 2.
+
+ [10] "Should shoot into one place."
+
+ [11] "Vegetable stock," "kitchen." See Holden ad loc., and Prof.
+    Mahaffy, "Old Greek Life," p. 31.
+
+"And so with you too, my wife, if you would avoid this confusion, if you
+would fain know how to administer our goods, so as to lay your finger
+readily on this or that as you may need, or if I ask you for anything,
+graciously to give it me: let us, I say, select and assign [12] the
+appropriate place for each set of things. This shall be the place where
+we will put the things; and we will instruct the housekeeper that she is
+to take them out thence, and mind to put them back again there; and
+in this way we shall know whether they are safe or not. If anything is
+gone, the gaping space will cry out as if it asked for something back.
+[13] The mere look and aspect of things will argue what wants mending;
+[14] and the fact of knowing where each thing is will be like having it
+put into one's hand at once to use without further trouble or debate."
+
+ [12] {dokimasometha}, "we will write over each in turn, as it were,
+    'examined and approved.'"
+
+ [13] Lit. "will miss the thing that is not."
+
+ [14] "Detect what needs attention."
+
+I must tell you, Socrates, what strikes me as the finest and most
+accurate arrangement of goods and furniture it was ever my fortune to
+set eyes on; when I went as a sightseer on board the great Phoenician
+merchantman, [15] and beheld an endless quantity of goods and gear of
+all sorts, all separately packed and stowed away within the smallest
+compass. [16] I need scarce remind you (he said, continuing his
+narrative) what a vast amount of wooden spars and cables [17] a ship
+depends on in order to get to moorings; or again, in putting out to sea;
+[18] you know the host of sails and cordage, rigging [19] as they call
+it, she requires for sailing; the quantity of engines and machinery of
+all sorts she is armed with in case she should encounter any hostile
+craft; the infinitude of arms she carries, with her crew of fighting men
+aboard. Then all the vessels and utensils, such as people use at home on
+land, required for the different messes, form a portion of the
+freight; and besides all this, the hold is heavy laden with a mass of
+merchandise, the cargo proper, which the master carries with him for the
+sake of traffic.
+
+ [15] See Lucian, lxvi. "The Ship," ad in. (translated by S. T. Irwin).
+
+ [16] Lit. "in the tiniest receptacle."
+
+ [17] See Holden ad loc. re {xelina, plekta, kremasta}.
+
+ [18] "In weighing anchor."
+
+ [19] "Suspended tackle" (as opposed to wooden spars and masts, etc.)
+
+Well, all these different things that I have named lay packed there in a
+space but little larger than a fair-sized dining-room. [20] The several
+sorts, moreover, as I noticed, lay so well arranged, there could be no
+entanglement of one with other, nor were searchers needed; [21] and if
+all were snugly stowed, all were alike get-at-able, [22] much to the
+avoidance of delay if anything were wanted on the instant.
+
+ [20] Lit. "a symmetrically-shaped dining-room, made to hold ten
+    couches."
+
+ [21] Lit. "a searcher"; "an inquisitor." Cf. Shakesp. "Rom. and Jul."
+    V. ii. 8.
+
+ [22] Lit. "not the reverse of easy to unpack, so as to cause a waste
+    of time and waiting."
+
+Then the pilot's mate [23]--"the look-out man at the prow," to give him
+his proper title--was, I found, so well acquainted with the place for
+everything that, even off the ship, [24] he could tell you where each
+set of things was laid and how many there were of each, just as well
+as any one who knows his alphabet [25] could tell you how many letters
+there are in Socrates and the order in which they stand.
+
+ [23] Cf. "Pol. Ath." i. 1; Aristoph. "Knights," 543 foll.
+
+ [24] Or, "with his eyes shut, at a distance he could say exactly."
+
+ [25] Or, "how to spell." See "Mem." IV. iv. 7; Plat. "Alc." i. 113 A.
+
+I saw this same man (continued Ischomachus) examining at leisure [26]
+everything which could possibly [27] be needful for the service of the
+ship. His inspection caused me such surprise, I asked him what he was
+doing, whereupon he answered, "I am inspecting, stranger," [28] "just
+considering," says he, "the way the things are lying aboard the ship; in
+case of accidents, you know, to see if anything is missing, or not lying
+snug and shipshape. [29] There is no time left, you know," he added,
+"when God makes a tempest in the great deep, to set about searching
+for what you want, or to be giving out anything which is not snug and
+shipshape in its place. God threatens and chastises sluggards. [30] If
+only He destroy not innocent with guilty, a man may be content; [31]
+or if He turn and save all hands aboard that render right good service,
+[32] thanks be to Heaven." [33]
+
+ [26] "Apparently when he had nothing better to do"; "by way of
+    amusement."
+
+ [27] {ara}, "as if he were asking himself, 'Would this or this
+    possibly be wanted for the ship's service?'"
+
+ [28] "Sir."
+
+ [29] Or, "things not lying handy in their places."
+
+ [30] Or, "them that are slack." Cf. "Anab." V. viii. 15; "Mem." IV.
+    ii. 40; Plat. "Gorg." 488 A: "The dolt and good-for-nothing."
+
+ [31] "One must not grumble."
+
+ [32] "The whole ship's crew right nobly serving." {uperetein} = "to
+    serve at the oar" (metaphorically = to do service to heaven).
+
+ [33] Lit. "great thanks be to the gods."
+
+So spoke the pilot's mate; and I, with this carefulness of stowage still
+before my eyes, proceeded to enforce my thesis:
+
+"Stupid in all conscience would it be on our parts, my wife, if those
+who sail the sea in ships, that are but small things, can discover space
+and place for everything; can, moreover, in spite of violent tossings up
+and down, keep order, and, even while their hearts are failing them for
+fear, find everything they need to hand; whilst we, with all our ample
+storerooms [34] diversely disposed for divers objects in our mansion,
+an edifice firmly based [35] on solid ground, fail to discover fair and
+fitting places, easy of access for our several goods! Would not that
+argue great lack of understanding in our two selves? Well then! how good
+a thing it is to have a fixed and orderly arrangement of all furniture
+and gear; how easy also in a dwelling-house to find a place for every
+sort of goods, in which to stow them as shall suit each best--needs no
+further comment. Rather let me harp upon the string of beauty--image a
+fair scene: the boots and shoes and sandals, and so forth, all laid in
+order row upon row; the cloaks, the mantles, and the rest of the apparel
+stowed in their own places; the coverlets and bedding; the copper
+cauldrons; and all the articles for table use! Nay, though it well may
+raise a smile of ridicule (not on the lips of a grave man perhaps, but
+of some facetious witling) to hear me say it, a beauty like the cadence
+of sweet music [36] dwells even in pots and pans set out in neat
+array: and so, in general, fair things ever show more fair when orderly
+bestowed. The separate atoms shape themselves to form a choir, and all
+the space between gains beauty by their banishment. Even so some sacred
+chorus, [37] dancing a roundelay in honour of Dionysus, not only is
+a thing of beauty in itself, but the whole interspace swept clean of
+dancers owns a separate charm. [38]
+
+ [34] Or, "coffers," "cupboards," "safes."
+
+ [35] Cf. "Anab." III. ii. 19, "firmly planted on terra firma."
+
+ [36] Or, "like the rhythm of a song," {euruthmon}. See Mr. Ruskin's
+    most appropriate note ("Bib. Past." i. 59), "A remarkable word, as
+    significant of the complete rhythm ({ruthmos}) whether of sound or
+    motion, that was so great a characteristic of the Greek ideal (cf.
+    xi. 16, {metarruthmizo})," and much more equally to the point.
+
+ [37] "Just as a chorus, the while its dancers weave a circling dance."
+
+ [38] Or, "contrasting with the movement and the mazes of the dance, a
+    void appears serene and beautiful."
+
+"The truth of what I say, we easily can test, my wife," I added, "by
+direct experiment, and that too without cost at all or even serious
+trouble. [39] Nor need you now distress yourself, my wife, to think how
+hard it will be to discover some one who has wit enough to learn the
+places for the several things and memory to take and place them there.
+We know, I fancy, that the goods of various sorts contained in the whole
+city far outnumber ours many thousand times; and yet you have only to
+bid any one of your domestics go buy this, or that, and bring it you
+from market, and not one of them will hesitate. The whole world knows
+both where to go and where to find each thing.
+
+ [39] Lit. "now whether these things I say are true (i.e. are facts),
+    we can make experiment of the things themselves (i.e. of actual
+    facts to prove to us)."
+
+"And why is this?" I asked. "Merely because they lie in an appointed
+place. But now, if you are seeking for a human being, and that too at
+times when he is seeking you on his side also, often and often shall
+you give up the search in sheer despair: and of this again the reason?
+Nothing else save that no appointed place was fixed where one was
+to await the other." Such, so far as I can now recall it, was the
+conversation which we held together touching the arrangement of our
+various chattels and their uses.
+
+
+
+IX
+
+Well (I replied), and did your wife appear, Ischomachus, to lend a
+willing ear to what you tried thus earnestly to teach her?
+
+Isch. Most certainly she did, with promise to pay all attention. Her
+delight was evident, like some one's who at length has found a pathway
+out of difficulties; in proof of which she begged me to lose no time in
+making the orderly arrangement I had spoken of.
+
+And how did you introduce the order she demanded, Ischomachus? (I
+asked).
+
+Isch. Well, first of all I thought I ought to show her the capacities
+of our house. Since you must know, it is not decked with ornaments and
+fretted ceilings, [1] Socrates; but the rooms were built expressly with
+a view to forming the most apt receptacles for whatever was intended
+to be put in them, so that the very look of them proclaimed what suited
+each particular chamber best. Thus our own bedroom, [2] secure in its
+position like a stronghold, claimed possession of our choicest carpets,
+coverlets, and other furniture. Thus, too, the warm dry rooms would seem
+to ask for our stock of bread-stuffs; the chill cellar for our wine; the
+bright and well-lit chambers for whatever works or furniture required
+light, and so forth.
+
+ [1] Or, "curious workmanship and paintings." See "Mem." III. viii. 10.
+    Cf. Plat. "Rep." vii. 529 B; "Hipp. maj." 298 A. See Becker,
+    "Charicles," Exc. i. 111.
+
+ [2] Or, "the bridal chamber." See Becker, op. cit. p. 266. Al. "our
+    store-chamber." See Hom. "Od." xxi. 9:
+
+{be d' imenai thalamonde sun amphipoloisi gunaixin eskhaton, k.t.l.}
+
+"And she (Penelope) betook her, with her handmaidens, to the
+treasure-chamber in the uttermost part of the house, where lay the
+treasures of her lord, bronze and gold and iron well wrought."--Butcher
+and Lang. Cf. "Od." ii. 337; "Il." vi. 288.
+
+Next I proceeded to point out to her the several dwelling-rooms, all
+beautifully fitted up for cool in summer and for warmth in winter. [3] I
+showed her how the house enjoyed a southern aspect, whence it was plain,
+in winter it would catch the sunlight and in summer lie in shade. [4]
+Then I showed her the women's apartments, separated from the men's
+apartments by a bolted door, [5] whereby nothing from within could
+be conveyed without clandestinely, nor children born and bred by our
+domestics without our knowledge and consent [6]--no unimportant matter,
+since, if the act of rearing children tends to make good servants
+still more loyally disposed, [7] cohabiting but sharpens ingenuity for
+mischief in the bad.
+
+ [3] See "Mem." III. viii. 8.
+
+ [4] See "Mem." ib. 9.
+
+ [5] "By bolts and bars." Lit. "a door fitted with a bolt-pin." See
+    Thuc. ii. 4; Aristoph. "Wasps," 200.
+
+ [6] Cf. (Aristot.) "Oecon." i. 5, {dei de kai exomereuein tais
+    teknopoiiais}.
+
+ [7] Lit. "since (you know) if the good sort of servant is rendered, as
+    a rule, better disposed when he becomes a father, the base,
+    through intermarrying, become only more ripe for mischief."
+
+When we had gone over all the rooms (he continued), we at once set about
+distribution our furniture [8] in classes; and we began (he said) by
+collecting everything we use in offering sacrifice. [9] After this we
+proceeded to set apart the ornaments and holiday attire of the wife, and
+the husband's clothing both for festivals and war; then the bedding used
+in the women's apartments, and the bedding used in the men's apartments;
+then the women's shoes and sandals, and the shoes and sandals of the
+men. [10] There was one division devoted to arms and armour; another
+to instruments used for carding wood; another to implements for making
+bread; another to utensils for cooking condiments; another to utensils
+for the bath; another connected with the kneading trough; another with
+the service of the table. All these we assigned to separate places,
+distinguishing one portion for daily and recurrent use and the rest
+for high days and holidays. Next we selected and set aside the supplies
+required for the month's expenditure; and, under a separate head, [11]
+we stored away what we computed would be needed for the year. [12] For
+in this way there is less chance of failing to note how the supplies are
+likely to last to the end.
+
+ [8] "Movable property," "meubles."
+
+ [9] Holden cf. Plut. "De Curios." 515 E, {os gar Xenophon legei toi
+    Oikonomikois, k.t.l.}
+
+ [10] Cf. "Cyrop." VIII. ii. 5. See Becker, op. cit. p. 447.
+
+ [11] See Cic. ap. Col. who curiously mistranslates {dikha}.
+
+ [12] Schneider, etc., cf. Aristot. "Oecon." i. 6.
+
+And so having arranged the different articles of furniture in classes,
+we proceeded to convey them to their appropriate places. That done, we
+directed our attention to the various articles needed by our domestics
+for daily use, such as implements or utensils for making bread, cooking
+relishes, spinning wool, and anything else of the same sort. These
+we consigned to the care of those who would have to use them, first
+pointing out where they must stow them, and enjoining on them to return
+them safe and sound when done with.
+
+As to the other things which we should only use on feast-days, or
+for the entertainment of guests, or on other like occasions at long
+intervals, we delivered them one and all to our housekeeper. Having
+pointed out to her their proper places, and having numbered and
+registered [13] the several sets of articles, we explained that it was
+her business to give out each thing as required; to recollect to whom
+she gave them; and when she got them back, to restore them severally to
+the places from which she took them. In appointing our housekeeper, we
+had taken every pains to discover some one on whose self-restraint we
+might depend, not only in the matters of food and wine and sleep, but
+also in her intercourse with men. She must besides, to please us, be
+gifted with no ordinary memory. She must have sufficient forethought not
+to incur displeasure through neglect of our interests. It must be her
+object to gratify us in this or that, and in return to win esteem and
+honour at our hands. We set ourselves to teach and train her to feel a
+kindly disposition towards us, by allowing her to share our joys in
+the day of gladness, or, if aught unkind befell us, by inviting her
+to sympathise in our sorrow. We sought to rouse in her a zeal for our
+interests, an eagerness to promote the increase of our estate, by
+making her intelligent of its affairs, and by giving her a share in our
+successes. We instilled in her a sense of justice and uprightness, by
+holding the just in higher honour than the unjust, and by pointing out
+that the lives of the righteous are richer and less servile than those
+of the unrighteous; and this was the position in which she found herself
+installed in our household. [14]
+
+ [13] Or, "having taken an inventory of the several sets of things."
+    Cf. "Ages." i. 18; "Cyrop." VII. iv. 12. See Newman, op. cit. i.
+    171.
+
+ [14] Or, "and this was the position in which we presently established
+    her herself."
+
+And now, on the strength of all that we had done, Socrates (he added),
+I addressed my wife, explaining that all these things would fail of use
+unless she took in charge herself to see that the order of each several
+part was kept. Thereupon I taught her that in every well-constituted
+city the citizens are not content merely to pass good laws, but they
+further choose them guardians of the laws, [15] whose function as
+inspectors is to praise the man whose acts are law-abiding, or to mulct
+some other who offends against the law. Accordingly, I bade her believe
+that she, the mistress, was herself to play the part of guardian of the
+laws to her whole household, examining whenever it seemed good to her,
+and passing in review the several chattels, just as the officer in
+command of a garrison [16] musters and reviews his men. She must apply
+her scrutiny and see that everything was well, even as the Senate [17]
+tests the condition of the Knights and of their horses. [18] Like a
+queen, she must bestow, according to the power vested in her, praise
+and honour on the well-deserving, but blame and chastisement on him who
+stood in need thereof.
+
+ [15] See Plat. "Laws," vi. 755 A, 770 C; Aristot. "Pol." iii. 15, 1287
+    A; iv. 14, 1298 B; vi. 8, 1323 A; "Ath. Pol." viii. 4; and Cic.
+    ap. Col. xii. 3. 10 f. Holden cf. Cic. "de Legg." iii. 20, S. 46;
+    "C. I. G." 3794.
+
+ [16] Lit. Phrourarch, "the commandant."
+
+ [17] Or, "Council" at Athens.
+
+ [18] Cf. "Hipparch." i. 8, 13.
+
+Nor did my lessons end here (added he); I taught her that she must not
+be annoyed should I seem to be enjoining upon her more trouble than upon
+any of our domestics with regard to our possessions; pointing out to her
+that these domestics have only so far a share in their master's chattels
+that they must fetch and carry, tend and guard them; nor have they the
+right to use a single one of them except the master grant it. But to
+the master himself all things pertain to use as he thinks best. And so
+I pointed the conclusion: he to whom the greater gain attaches in the
+preservation of the property or loss in its destruction, is surely he to
+whom by right belongs the larger measure of attention. [19]
+
+ [19] Or, "he it is on whom devolves as his concern the duty of
+    surveillance."
+
+When, then (I asked), Ischomachus, how fared it? was your wife disposed
+at all to lend a willing ear to what you told her? [20]
+
+ [20] Lit. "when she heard did she give ear at all?"
+
+Bless you, [21] Socrates (he answered), what did she do but forthwith
+answer me, I formed a wrong opinion if I fancied that, in teaching her
+the need of minding our property, I was imposing a painful task upon
+her. A painful task it might have been [22] (she added), had I bade her
+neglect her personal concerns! But to be obliged to fulfil the duty of
+attending to her own domestic happiness, [23] that was easy. After all
+it would seem to be but natural (added he); just as any honest [24]
+woman finds it easier to care for her own offspring than to neglect
+them, so, too, he could well believe, an honest woman might find it
+pleasanter to care for than to neglect possessions, the very charm of
+which is that they are one's very own.
+
+ [21] Lit. "By Hera!" Cf. the old formula "Marry!" or "By'r lakin!"
+
+ [22] Lit. "more painful had it been, had I enjoined her to neglect her
+    own interests than to be obliged..."
+
+ [23] {ton oikeion agathon}, cp. "charity begins at home." See Joel,
+    op. cit. p. 448.
+
+ [24] Or, "true and honest"; "any woman worthy of the name." {sophroni}
+    = with the {sophrosune} of womanhood; possibly transl. "discreet
+    and sober-minded."
+
+
+
+X
+
+So (continued Socrates), when I heard his wife had made this answer, I
+exclaimed: By Hera, Ischomachus, a brave and masculine intelligence the
+lady has, as you describe her.
+
+(To which Ischomachus) Yes, Socrates, and I would fain narrate some
+other instances of like large-mindedness on her part: shown in the
+readiness with which she listened to my words and carried out my wishes.
+
+What sort of thing? (I answered). Do, pray, tell me, since I would far
+more gladly learn about a living woman's virtues than that Zeuxis [1]
+should show me the portrait of the loveliest woman he has painted.
+
+ [1] See "Mem." I. iv. 3.
+
+Whereupon Ischomachus proceeded to narrate as follows: I must tell you,
+Socrates, I one day noticed she was much enamelled with white lead, [2]
+no doubt to enhance the natural whiteness of her skin; she had rouged
+herself with alkanet [3] profusely, doubtless to give more colour to her
+cheeks than truth would warrant; she was wearing high-heeled shoes, in
+order to seem taller than she was by nature. [4]
+
+ [2] Cf. Aristoph. "Eccl." 878; ib. 929, {egkhousa mallon kai to son
+    psimuthion}: ib. 1072; "Plut." 1064.
+
+ [3] Lit. "enamelled or painted with anchusa or alkanet," a plant, the
+    wild bugloss, whose root yields a red dye. Cf. Aristoph. "Lys."
+    48; Theophr. "H. Pl." vii. 8. 3.
+
+ [4] See Becker, op. cit. p. 452; Breit. cf. "Anab." III. ii. 25;
+    "Mem." II. i. 22; Aristot. "Eth. Nic." iv. 3, 5, "True beauty
+    requires a great body."
+
+Accordingly I put to her this question: [5] "Tell me, my wife, would you
+esteem me a less lovable co-partner in our wealth, were I to show you
+how our fortune stands exactly, without boasting of unreal possessions
+or concealing what we really have? Or would you prefer that I should try
+to cheat you with exaggeration, exhibiting false money to you, or sham
+[6] necklaces, or flaunting purples [7] which will lose their colour,
+stating they are genuine the while?"
+
+ [5] Lit. "So I said to her, 'Tell me, my wife, after which fashion
+    would you find me the more delectable partner in our joint estate
+    --were I to...? or were I to...?'"
+
+ [6] Lit. "only wood coated with gold."
+
+ [7] See Becker, op. cit. p. 434 f; Holden cf. Athen. ix. 374, xii.
+    525; Ael. "V. H." xii. 32; Aristoph. "Plut." 533.
+
+She caught me up at once: "Hush, hush!" she said, "talk not such talk.
+May heaven forfend that you should ever be like that. I could not love
+you with my whole heart were you really of that sort."
+
+"And are we two not come together," I continued, "for a closer
+partnership, being each a sharer in the other's body?"
+
+"That, at any rate, is what folk say," she answered.
+
+"Then as regards this bodily relation," I proceeded, "should you regard
+me as more lovable or less did I present myself, my one endeavour and my
+sole care being that my body should be hale and strong and thereby well
+complexioned, or would you have me first anoint myself with pigments,
+[8] smear my eyes with patches [9] of 'true flesh colour,' [10] and so
+seek your embrace, like a cheating consort presenting to his mistress's
+sight and touch vermillion paste instead of his own flesh?"
+
+ [8] "Red lead."
+
+ [9] Cf. Aristoph. "Ach." 1029.
+
+ [10] {andreikelon}. Cf. Plat. "Rep." 501 B, "the human complexion";
+    "Crat." 424 E.
+
+"Frankly," she answered, "it would not please me better to touch paste
+than your true self. Rather would I see your own 'true flesh colour'
+than any pigment of that name; would liefer look into your eyes and see
+them radiant with health than washed with any wash, or dyed with any
+ointment there may be."
+
+"Believe the same, my wife, of me then," Ischomachus continued (so he
+told me); "believe that I too am not better pleased with white enamel
+or with alkanet than with your own natural hue; but as the gods have
+fashioned horses to delight in horses, cattle in cattle, sheep in their
+fellow sheep, so to human beings the human body pure and undefiled is
+sweetest; [11] and as to these deceits, though they may serve to cheat
+the outside world without detection, yet if intimates try to deceive
+each other, they must one day be caught; in rising from their beds,
+before they make their toilet; by a drop of sweat they stand convicted;
+tears are an ordeal they cannot pass; the bath reveals them as they
+truly are."
+
+ [11] See "Mem." II. i. 22.
+
+What answer (said I) did she make, in Heaven's name, to what you said?
+
+What, indeed (replied the husband), save only, that thenceforward she
+never once indulged in any practice of the sort, but has striven
+to display the natural beauty of her person in its purity. She did,
+however, put to me a question: Could I advise her how she might become
+not in false show but really fair to look upon?
+
+This, then, was the counsel which I gave her, Socrates: Not to be for
+ever seated like a slave; [12] but, with Heaven's help, to assume the
+attitude of a true mistress standing before the loom, and where her
+knowledge gave her the superiority, bravely to give the aid of her
+instruction; where her knowledge failed, as bravely try to learn. I
+counselled her to oversee the baking woman as she made the bread; to
+stand beside the housekeeper as she measured out her stores; to go tours
+of inspection to see if all things were in order as they should be.
+For, as it seemed to me, this would at once be walking exercise and
+supervision. And, as an excellent gymnastic, I recommended her to knead
+the dough and roll the paste; to shake the coverlets and make the beds;
+adding, if she trained herself in exercise of this sort she would enjoy
+her food, grow vigorous in health, and her complexion would in very
+truth be lovelier. The very look and aspect of the wife, the mistress,
+seen in rivalry with that of her attendants, being as she is at once
+more fair [13] and more beautifully adorned, has an attractive charm,
+[14] and not the less because her acts are acts of grace, not services
+enforced. Whereas your ordinary fine lady, seated in solemn state, would
+seem to court comparison with painted counterfeits of womanhood.
+
+ [12] See Becker, p. 491. Breit., etc., cf. Nicostr. ap. Stob. "Tit."
+    lxxiv. 61.
+
+ [13] Lit. "more spotles"; "like a diamond of purest water." Cf.
+    Shakesp. "Lucr." 394, "whose perfect white Showed like an April
+    daisy in the grass."
+
+ [14] Or, "is wondrous wooing, and all the more with this addition,
+    hers are acts of grace, theirs services enforced."
+
+And, Socrates, I would have you know that still to-day, my wife is
+living in a style as simple as that I taught her then, and now recount
+to you.
+
+
+
+XI
+
+The conversation was resumed as follows: Thanking Ischomachus for what
+he had told me about the occupations of his wife; on that side I have
+heard enough (I said) perhaps for a beginning; the facts you mention
+reflect the greatest credit on both wife and husband; but would you now
+in turn describe to me your work and business? In doing so you will have
+the pleasure of narrating the reason of your fame. And I, for my part,
+when I have heard from end to end the story of a beautiful and good
+man's works, if only my wits suffice and I have understood it, shall be
+much indebted.
+
+Indeed (replied Ischomachus), it will give me the greatest pleasure to
+recount to you my daily occupations, and in return I beg you to reform
+me, where you find some flaw or other in my conduct. [1]
+
+ [1] Lit. "in order that you on your side may correct and set me right
+    where I seem to you to act amiss." {metarruthmises}--remodel. Cf.
+    Aristot. "Nic. Eth." x. 9. 5.
+
+The idea of my reforming you! (I said). How could I with any show of
+justice hope to reform you, the perfect model [2] of a beautiful, good
+man--I, who am but an empty babbler, [3] and measurer of the air,
+[4] who have to bear besides that most senseless imputation of being
+poor--an imputation which, I assure you, Ischomachus, would have reduced
+me to the veriest despair, except that the other day I chanced to come
+across the horse of Nicias, [5] the foreigner? I saw a crowd of people
+in attendance staring, and I listened to a story which some one had
+to tell about the animal. So then I stepped up boldly to the groom and
+asked him, "Has the horse much wealth?" The fellow looked at me as if I
+were hardly in my right mind to put the question, and retorted, "How
+can a horse have wealth?" Thereat I dared to lift my eyes from earth, on
+learning that after all it is permitted a poor penniless horse to be
+a noble animal, if nature only have endowed him with good spirit. If,
+therefore, it is permitted even to me to be a good man, please recount
+to me your works from first to last, I promise, I will listen, all I
+can, and try to understand, and so far as in me lies to imitate you from
+to-morrow. To-morrow is a good day to commence a course of virtue, is it
+not?
+
+ [2] Cf. Plat. "Rep." 566 A, "a tyrant full grown" (Jowett).
+
+ [3] Cf. Plat. "Phaed." 70 C; Aristoph. "Clouds," 1480.
+
+ [4] Or rather, "a measurer of air"--i.e. devoted not to good sound
+    solid "geometry," but the unsubstantial science of "aerometry."
+    See Aristoph. "Clouds," i. 225; Plat. "Apol." 18 B, 19 B; Xen.
+    "Symp." vi. 7.
+
+ [5] Nothing is known of this person.
+
+You are pleased to jest, Socrates (Ischomachus replied), in spite of
+which I will recount to you those habits and pursuits by aid of which I
+seek to traverse life's course. If I have read aright life's lesson, it
+has taught me that, unless a man first discover what he needs to do, and
+seriously study to bring the same to good effect, the gods have placed
+prosperity [6] beyond his reach; and even to the wise and careful they
+give or they withhold good fortune as seemeth to them best. Such being
+my creed, I begin with service rendered to the gods; and strive to
+regulate my conduct so that grace may be given me, in answer to my
+prayers, to attain to health, and strength of body, honour in my own
+city, goodwill among my friends, safety with renown in war, and of
+riches increase, won without reproach.
+
+ [6] "The gods have made well-doing and well-being a thing impossible."
+    Cf. "Mem." III. ix. 7, 14.
+
+I, when I heard these words, replied: And are you then indeed so careful
+to grow rich, Ischomachus?--amassing wealth but to gain endless trouble
+in its management?
+
+Most certainly (replied Ischomachus), and most careful must I needs be
+of the things you speak of. So sweet I find it, Socrates, to honour
+God magnificently, to lend assistance to my friends in answer to
+their wants, and, so far as lies within my power, not to leave my city
+unadorned with anything which riches can bestow.
+
+Nay (I answered), beautiful indeed the works you speak of, and powerful
+the man must be who would essay them. How can it be otherwise, seeing so
+many human beings need the help of others merely to carry on existence,
+and so many are content if they can win enough to satisfy their wants.
+What of those therefore who are able, not only to administer their own
+estates, but even to create a surplus sufficient to adorn their city and
+relieve the burthen of their friends? Well may we regard such people
+as men of substance and capacity. But stay (I added), most of us are
+competent to sing the praises of such heroes. What I desire is to hear
+from you, Ischomachus, in your own order, [7] first how you study to
+preserve your health and strength of body; and next, how it is granted
+to you [8] to escape from the perils of war with honour untarnished.
+And after that (I added), it will much content me to learn from your own
+lips about your money-making.
+
+ [7] "And from your own starting-point."
+
+ [8] As to the construction {themis einai} see Jebb ad "Oed. Col."
+    1191, Appendix.
+
+Yes (he answered), and the fact is, Socrates, if I mistake not, all
+these matters are in close connection, each depending on the other.
+Given that a man have a good meal to eat, he has only to work off the
+effect by toil [9] directed rightly; and in the process, if I mistake
+not, his health will be confirmed, his strength added to. Let him but
+practise the arts of war and in the day of battle he will preserve his
+life with honour. He needs only to expend his care aright, sealing
+his ears to weak and soft seductions, and his house shall surely be
+increased. [10]
+
+ [9] See "Mem." I. ii. 4; "Cyrop." I. ii. 16. Al. "bring out the effect
+    of it by toil."
+
+ [10] Lit. "it is likely his estate will increase more largely."
+
+I answered: So far I follow you, Ischomachus. You tell me that by
+labouring to his full strength, [11] by expending care, by practice and
+training, a man may hope more fully to secure life's blessings. So I
+take your meaning. But now I fain would learn of you some details. What
+particular toil do you impose on yourself in order to secure good health
+and strength? After what particular manner do you practise the arts of
+war? How do you take pains to create a surplus which will enable you to
+benefit your friends and to gratify the state?
+
+ [11] Or, "by working off ill-humours," as we should say.
+
+Why then (Ischomachus replied), my habit is to rise from bed betimes,
+when I may still expect to find at home this, that, or the other friend,
+whom I may wish to see. Then, if anything has to be done in town, I set
+off to transact the business and make that my walk; [12] or, if there is
+no business to do in town, my serving-boy leads my horse to the farm;
+I follow, and so make the country-road my walk, which suits my purpose
+quite as well, or better, Socrates, perhaps, than pacing up and down the
+colonnade. [13] Then when I have reached the farm, where mayhap some of
+my men are planting trees, or breaking fallow, sowing or getting in the
+crops, I inspect their various labours with an eye to every detail,
+and, whenever I can improve upon the present system, I introduce reform.
+After this, as a rule, I mount my horse and take a canter. I put
+him through his paces, suiting these, as far as possible, to those
+inevitable in war [14]--in other words, I avoid neither steep slope [15]
+nor sheer incline, neither trench nor runnel, only giving my utmost heed
+the while so as not to lame my horse while exercising him. When that
+is over, the boy gives the horse a roll, [16] and leads him homewards,
+taking at the same time from the country to town whatever we may chance
+to need. Meanwhile I am off for home, partly walking, partly running,
+and having reached home I take a bath and give myself a rub; [17] and
+then I breakfast--a repast which leaves me neither empty nor replete,
+[18] and will suffice to last me through the day.
+
+ [12] See "Mem." III. xiii. 5.
+
+ [13] {xusto}--the xystus, "a covered corridor in the gymnasium where
+    the athletes exercised in winter." Vitruv. v. 11. 4; vi. 7. 5. See
+    Rich, "Companion," s.n.; Becker, op. cit. p. 309. Cf. Plat.
+    "Phaedr." 227--Phaedrus loq.: "I have come from Lysias the son of
+    Cephalus, and I am going to take a walk outside the wall, for I
+    have been sitting with him the whole morning; and our common
+    friend Acumenus advises me to walk in the country, which he says
+    is more invigorating than to walk in the courts."--Jowett.
+
+ [14] See "Horsemanship," iii. 7 foll.; ib. viii.; "Hipparch," i. 18.
+
+ [15] "Slanting hillside."
+
+ [16] See "Horsemanship," v. 3; Aristoph. "Clouds," 32.
+
+ [17] Lit. "scrape myself clean" (with the {stleggis} or strigil). Cf.
+    Aristoph. "Knights," 580. See Becker, op. cit. p. 150.
+
+ [18] See "Lac. Pol." ii. 5. Cf. Hor. "Sat." i. 6. 127:
+
+pransus non avide, quantum interpellet inani ventre diem durare.
+
+Then eat a temperate luncheon, just to stay A sinking stomach till the
+close of day (Conington).
+
+By Hera (I replied), Ischomachus, I cannot say how much your doings take
+my fancy. How you have contrived, to pack up portably for use--together
+at the same time--appliances for health and recipes for strength,
+exercises for war, and pains to promote your wealth! My admiration is
+raised at every point. That you do study each of these pursuits in the
+right way, you are yourself a standing proof. Your look of heaven-sent
+health and general robustness we note with our eyes, while our ears have
+heard your reputation as a first-rate horseman and the wealthiest of
+men.
+
+Isch. Yes, Socrates, such is my conduct, in return for which I am
+rewarded with--the calumnies of half the world. You thought, I daresay,
+I was going to end my sentence different, and say that a host of people
+have given me the enviable title "beautiful and good."
+
+I was indeed myself about to ask, Ischomachus (I answered), whether you
+take pains also to acquire skill in argumentative debate, the cut and
+thrust and parry of discussion, [19] should occasion call?
+
+ [19] Lit. "to give a reason and to get a reason from others." Cf.
+    "Cyrop." I. iv. 3.
+
+Isch. Does it not strike you rather, Socrates, that I am engaged in one
+long practice of this very skill, [20] now pleading as defendant that,
+as far as I am able, I do good to many and hurt nobody? And then, again,
+you must admit, I play the part of prosecutor when accusing people whom
+I recognise to be offenders, as a rule in private life, or possibly
+against the state, the good-for-nothing fellows?
+
+ [20] "The arts of the defendant, the apologist; and of the plaintiff,
+    the prosecutor."
+
+But please explain one other thing, Ischomachus (I answered). Do you put
+defence and accusation into formal language? [21]
+
+ [21] "Does your practice include the art of translating into words
+    your sentiments?" Cf. "Mem." I. ii. 52.
+
+Isch. "Formal language," say you, Socrates? The fact is, I never cease
+to practise speaking; and on this wise: Some member of my household has
+some charge to bring, or some defence to make, [22] against some other.
+I have to listen and examine. I must try to sift the truth. Or there
+is some one whom I have to blame or praise before my friends, or I must
+arbitrate between some close connections and endeavour to enforce the
+lesson that it is to their own interests to be friends not foes. [23]...
+We are present to assist a general in court; [24] we are called upon to
+censure some one; or defend some other charged unjustly; or to prosecute
+a third who has received an honour which he ill deserves. It frequently
+occurs in our debates [25] that there is some course which we strongly
+favour: naturally we sound its praises; or some other, which we
+disapprove of: no less naturally we point out its defects.
+
+ [22] Or, "One member of my household appears as plaintiff, another as
+    defendant. I must listen and cross-question."
+
+ [23] The "asyndeton" would seem to mark a pause, unless some words
+    have dropped out. See the commentators ad loc.
+
+ [24] The scene is perhaps that of a court-martial (cf. "Anab." V.
+    viii.; Dem. "c. Timocr." 749. 16). (Al. cf. Sturz, "Lex." s.v. "we
+    are present (as advocates) and censure some general"), or more
+    probably, I think, that of a civil judicial inquiry of some sort,
+    conducted at a later date by the Minister of Finance ({to stratego
+    to epi tas summorias eremeno}).
+
+ [25] Or, "Or again, a frequent case, we sit in council" (as members of
+    the Boule). See Aristot. "Pol." iv. 15.
+
+He paused, then added: Things have indeed now got so far, Socrates, that
+several times I have had to stand my trial and have judgment passed upon
+me in set terms, what I must pay or what requital I must make. [26]
+
+ [26] See "Symp." v. 8. Al. {dielemmenos} = "to be taken apart and have
+   ..."
+
+And at whose bar (I asked) is the sentence given? That point I failed to
+catch. [27]
+
+ [27] Or, "so dull was I, I failed to catch the point."
+
+Whose but my own wife's? (he answered).
+
+And, pray, how do you conduct your own case? (I asked). [28]
+
+ [28] See "Mem." III. vii. 4; Plat. "Euth." 3 E.
+
+Not so ill (he answered), when truth and interest correspond, but when
+they are opposed, Socrates, I have no skill to make the worse appear the
+better argument. [29]
+
+ [29] See Plat. "Apol." 19-23 D; Aristoph. "Clouds," 114 foll.
+
+Perhaps you have no skill, Ischomachus, to make black white or falsehood
+truth (said I). [30]
+
+ [30] Or, "It may well be, Ischomachus, you cannot manufacture
+    falsehood into truth." Lit. "Like enough you cannot make an
+    untruth true."
+
+
+
+XII
+
+But (I continued presently), perhaps I am preventing you from going, as
+you long have wished to do, Ischomachus?
+
+To which he: By no means, Socrates. I should not think of going away
+until the gathering in the market is dispersed. [1]
+
+ [1] Lit. "until the market is quite broken up," i.e. after mid-day.
+    See "Anab." I. viii. 1; II. i. 7; "Mem." I. i. 10. Cf. Herod. ii.
+    173; iii. 104; vii. 223.
+
+Of course, of course (I answered), you are naturally most careful not
+to forfeit the title they have given you of "honest gentleman"; [2] and
+yet, I daresay, fifty things at home are asking your attention at this
+moment; only you undertook to meet your foreign friends, and rather than
+play them false you go on waiting.
+
+ [2] Lit. "beautiful and good."
+
+Isch. Let me so far correct you, Socrates; in no case will the things
+you speak of be neglected, since I have stewards and bailiffs [3] on the
+farms.
+
+ [3] Cf. Becker, op. cit. p. 363.
+
+Soc. And, pray, what is your system when you need a bailiff? Do you
+search about, until you light on some one with a natural turn for
+stewardship; and then try to purchase him?--as, I feel certain, happens
+when you want a carpenter: first, you discover some one with a turn for
+carpentry, and then do all you can to get possession of him. [4] Or do
+you educate your bailiffs yourself?
+
+ [4] The steward, like the carpenter, and the labourers in general,
+    would, as a rule, be a slave. See below, xxi. 9.
+
+Isch. Most certainly the latter, Socrates; I try to educate them, as you
+say, myself; and with good reason. He who is properly to fill my place
+and manage my affairs when I am absent, my "alter ego," [5] needs but to
+have my knowledge; and if I am fit myself to stand at the head of my own
+business, I presume I should be able to put another in possession of my
+knowledge. [6]
+
+ [5] Or, "my other self."
+
+ [6] Lit. "to teach another what I know myself."
+
+Soc. Well then, the first thing he who is properly to take your place
+when absent must possess is goodwill towards you and yours; for without
+goodwill, what advantage will there be in any knowledge whatsoever which
+your bailiff may possess?
+
+Isch. None, Socrates; and I may tell you that a kindly disposition
+towards me and mine is precisely what I first endeavour to instil.
+
+Soc. And how, in the name of all that is holy, do you pick out whom you
+will and teach him to have kindly feeling towards yourself and yours?
+
+Isch. By kindly treatment of him, to be sure, whenever the gods bestow
+abundance of good things upon us.
+
+Soc. If I take your meaning rightly, you would say that those who enjoy
+your good things grow well disposed to you and seek to render you some
+good?
+
+Isch. Yes, for of all instruments to promote good feeling this I see to
+be the best.
+
+Soc. Well, granted the man is well disposed to you does it therefore
+follow, Ischomachus, that he is fit to be your bailiff? It cannot have
+escaped your observation that albeit human beings, as a rule, are kindly
+disposed towards themselves, yet a large number of them will not apply
+the attention requisite to secure for themselves those good things which
+they fain would have.
+
+Isch. Yes, but believe me, Socrates, when I seek to appoint such men as
+bailiffs, I teach them also carefulness and application. [7]
+
+ [7] {epimeleia} is a cardinal virtue with the Greeks, or at any rate
+    with Xenophon, but it has no single name in English.
+
+Soc. Nay, now in Heaven's name, once more, how can that be? I always
+thought it was beyond the power of any teacher to teach these virtues.
+[8]
+
+ [8] For the Socratic problem {ei arete didakte} see Grote, "H. G."
+    viii. 599.
+
+Isch. Nor is it possible, you are right so far, to teach such
+excellences to every single soul in order as simply as a man might
+number off his fingers.
+
+Soc. Pray, then, what sort of people have the privilege? [9] Should you
+mind pointing them out to me with some distinctness?
+
+ [9] Lit. "what kind of people can be taught them? By all means signify
+    the sort to me distinctly."
+
+Ishc. Well, in the first place, you would have some difficulty in making
+intemperate people diligent--I speak of intemperance with regard to
+wine, for drunkenness creates forgetfulness of everything which needs to
+be done.
+
+Soc. And are persons devoid of self-control in this respect the only
+people incapable of diligence and carefulness? or are there others in
+like case?
+
+Isch. Certainly, people who are intemperate with regard to sleep, seeing
+that the sluggard with his eyes shut cannot do himself or see that
+others do what is right.
+
+Soc. What then? [10] Are we to regard these as the only people incapable
+of being taught this virtue of carefulness? or are there others in a
+like condition?
+
+ [10] Or, "What then--is the list exhausted? Are we to suppose that
+    these are the sole people..."
+
+Isch. Surely we must include the slave to amorous affection. [11] Your
+woeful lover [12] is incapable of being taught attention to anything
+beyond one single object. [13] No light task, I take it, to discover any
+hope or occupation sweeter to him than that which now employs him, his
+care for his beloved, nor, when the call for action comes, [14] will
+it be easy to invent worse punishment than that he now endures in
+separation from the object of his passion. [15] Accordingly, I am in no
+great hurry to appoint a person of this sort to manage [16] my affairs;
+the very attempt to do so I regard as futile.
+
+ [11] See "Mem." I. iii. 8 foll.; II. vi. 22.
+
+ [12] {duserotes}. Cf. Thuc. vi. 13, "a desperate craving" (Jowett).
+
+ [13] Cf. "Symp." iv. 21 foll.; "Cyrop." V. i. 7-18.
+
+ [14] Or, "where demands of business present themselves, and something
+    must be done."
+
+ [15] Cf. Shakesp. "Sonnets," passim.
+
+ [16] Or, "I never dream of appointing as superintendent." See above,
+    iv. 7.
+
+Soc. Well, and what of those addicted to another passion, that of gain?
+Are they, too, incapable of being trained to give attention to field and
+farming operations?
+
+Isch. On the contrary, there are no people easier to train, none so
+susceptible of carefulness in these same matters. One needs only to
+point out to them that the pursuit is gainful, and their interest is
+aroused.
+
+Soc. But for ordinary people? Given they are self-controlled to suit
+your bidding, [17] given they possess a wholesome appetite for gain, how
+will you lesson them in carefulness? how teach them growth in diligence
+to meet your wishes?
+
+ [17] Or, "in matters such as you insist on."
+
+Isch. By a simple method, Socrates. When I see a man intent on
+carefulness, I praise and do my best to honour him. When, on the other
+hand, I see a man neglectful of his duties, I do not spare him: I try in
+every way, by word and deed, to wound him.
+
+Soc. Come now, Ischomachus, kindly permit a turn in the discussion,
+which has hitherto concerned the persons being trained to carefulness
+themselves, and explain a point in reference to the training process.
+Is it possible for a man devoid of carefulness himself to render others
+more careful?
+
+No more possible (he answered) than for a man who knows no music to make
+others musical. [18] If the teacher sets but an ill example, the pupil
+can hardly learn to do the thing aright. [19] And if the master's
+conduct is suggestive of laxity, how hardly shall his followers attain
+to carefulness! Or to put the matter concisely, "like master like man."
+I do not think I ever knew or heard tell of a bad master blessed with
+good servants. The converse I certainly have seen ere now, a good master
+and bad servants; but they were the sufferers, not he. [20] No, he who
+would create a spirit of carefulness in others [21] must have the skill
+himself to supervise the field of labour; to test, examine, scrutinise.
+[22] He must be ready to requite where due the favour of a service well
+performed, nor hesitate to visit the penalty of their deserts upon those
+neglectful of their duty. [23] Indeed (he added), the answer of the
+barbarian to the king seems aposite. You know the story, [24] how the
+king had met with a good horse, but wished to give the creature flesh
+and that without delay, and so asked some one reputed to be clever about
+horses: "What will give him flesh most quickly?" To which the other:
+"The master's eye." So, too, it strikes me, Socrates, there is nothing
+like "the master's eye" to call forth latent qualities, and turn the
+same to beautiful and good effect. [25]
+
+ [18] Or, "to give others skill in 'music.'" See Plat. "Rep." 455 E;
+    "Laws," 802 B. Al. "a man devoid of letters to make others
+    scholarly." See Plat. "Phaedr." 248 D.
+
+ [19] Lit. "when the teacher traces the outline of the thing to copy
+    badly." For {upodeiknuontos} see "Mem." IV. iii. 13; "Horsem." ii.
+    2. Cf. Aristot. "Oecon." i. 6; "Ath. Pol." 41. 17; and Dr. Sandys'
+    note ad loc.
+
+ [20] Or, "but they did not go scot-free"; "punishments then were
+    rife."
+
+ [21] Cf. Plat. "Polit." 275 E: "If we say either tending the herds, or
+    managing the herds, or having the care of them, that will include
+    all, and then we may wrap up the statesman with the rest, as the
+    argument seems to require."--Jowett.
+
+ [22] Or, "he must have skill to over-eye the field of labour, and be
+    scrutinous."
+
+ [23] "For every boon of service well performed he must be eager to
+    make requital to the author of it, nor hesitate to visit on the
+    heads of those neglectful of their duty a just recompense." (The
+    language is poetical.)
+
+ [24] See Aristot. "Oecon." i. 6; Aesch. "Pers." 165; Cato ap. Plin.
+    "H. N." xviii. 5. Cic. ap. Colum. iv. 18; ib. vi. 21; La Fontaine,
+    "L'Oeil du Maitre."
+
+ [25] Or, "so, too, in general it seems to me 'the master's eye' is
+    aptest to elicit energy to issue beautiful and good."
+
+
+
+XIII
+
+But now (I ventured), suppose you have presented strongly to the mind of
+some one [1] the need of carefulness to execute your wishes, is a person
+so qualified to be regarded as fit at once to be your bailiff? or is
+there aught else which he must learn in order to play the part of an
+efficient bailiff?
+
+ [1] Breit. cf. "Pol. Lac." xv. 8. Holden cf. Plat. "Rep." 600 C.
+
+Most certainly there is (he answered): it still remains for him to learn
+particulars--to know, that is, what things he has to do, and when and
+how to do them; or else, if ignorant of these details, the profit of
+this bailiff in the abstract may prove no greater than the doctor's
+who pays a most precise attention to a sick man, visiting him late and
+early, but what will serve to ease his patient's pains [2] he knows not.
+
+ [2] Lit. "what it is to the advantage of his patient to do, is beyond
+    his ken."
+
+Soc. But suppose him to have learnt the whole routine of business, will
+he need aught else, or have we found at last your bailiff absolute? [3]
+
+ [3] Cf. Plat. "Rep." 566 D. Or, "the perfect and consummate type of
+    bailiff."
+
+Isch. He must learn at any rate, I think, to rule his fellow-workmen.
+
+What! (I exclaimed): you mean to say you educate your bailiffs to that
+extent? Actually you make them capable of rule?
+
+At any rate I try to do so (he replied).
+
+And how, in Heaven's name (I asked), do you contrive to educate another
+in the skill to govern human beings?
+
+Isch. I have a very simple system, Socrates; so simple, I daresay, you
+will simply laugh at me.
+
+Soc. The matter, I protest, is hardly one for laughter. The man who
+can make another capable of rule, clearly can teach him how to play the
+master; and if can make him play the master, he can make him what is
+grander still, a kingly being. [4] Once more, therefore, I protest: A
+man possessed of such creative power is worthy, not of ridicule, far
+from it, but of the highest praise.
+
+ [4] i.e. {arkhikos} includes (1) {despotikos}, i.e. an arbitrary head
+    of any sort, from the master of one's own family to the {turannos
+    kai despotes} (Plat. "Laws," 859 A), despotic lord or owner; (2)
+    {basilikos}, the king or monarch gifted with regal qualities.
+
+Thus, then, I reason, [5] Socrates (he answered): The lower animals are
+taught obedience by two methods chiefly, partly through being punished
+when they make attempts to disobey, partly by experiencing some kindness
+when they cheerfully submit. This is the principle at any rate adopted
+in the breaking of young horses. The animal obeys its trainer, and
+something sweet is sure to follow; or it disobeys, and in place of
+something sweet it finds a peck of trouble; and so on, until it comes at
+last to yield obedience to the trainer's every wish. Or to take another
+instance: Young dogs, [6] however far inferior to man in thought
+and language, [7] can still be taught to run on errands and turn
+somersaults, [8] and do a host of other clever things, precisely on
+this same principle of training. Every time the animal obeys it gets
+something or other which it wanted, and every time it misbehaves it
+gets a whipping. But when it comes to human beings: in man you have a
+creature still more open to persuasion through appeals to reason; [9]
+only make it plain to him "it is his interest to obey." Or if they
+happen to be slaves, [10] the more ignoble training of wild animals
+tamed to the lure will serve to teach obedience. Only gratify their
+bellies in the matter of appetite, and you will succeed in winning much
+from them. [11] But ambitious, emulous natures feel the spur of praise,
+[12] since some natures hunger after praise no less than others crave
+for meats and drinks. My practice then is to instruct those whom I
+desire to appoint as my bailiffs in the various methods which I have
+found myself to be successful in gaining the obedience of my fellows. To
+take an instance: There are clothes and shows and so forth, with which
+I must provide my workfolk. [13] Well, then, I see to it that these are
+not all alike in make; [14] but some will be of better, some of less
+good quality: my object being that these articles for use shall vary
+with the service of the wearer; the worse man will receive the worse
+things as a gift, the better man the better as a mark of honour. For I
+ask you, Socrates, how can the good avoid despondency seeing that
+the work is wrought by their own hands alone, in spite of which these
+villains who will neither labour nor face danger when occasion calls are
+to receive an equal guerdon with themselves? And just as I cannot bring
+myself in any sort of way to look upon the better sort as worthy to
+receive no greater honour than the baser, so, too, I praise my bailiffs
+when I know they have apportioned the best things among the most
+deserving. And if I see that some one is receiving preference by dint
+of flatteries or like unworthy means, I do not let the matter pass; I
+reprimand my bailiff roundly, and so teach him that such conduct is not
+even to his interest.
+
+ [5] {oukoun}. "This, then, is my major premiss: the dumb animal..."
+    (lit. "the rest of animals").
+
+ [6] {ta kunidia} possibly implies "performing poodles."
+
+ [7] {te gnome... te glotte}, i.e. mental impression and expression,
+    "mind and tongue."
+
+ [8] Or, "to run round and round and turn heels over head." Al. "dive
+    for objects."
+
+ [9] "Logic, argument." Or, "a creature more compliant; merely by a
+    word demonstrate to him..."
+
+ [10] Cf. Plat. "Rep." 591 C.
+
+ [11] See Pater, "Plato and Platonism," "Lacedaemon," p. 196 foll.
+
+ [12] See "Cyrop." passim.
+
+ [13] {ergastersi}, Xenophontic for the common Attic {ergatais}. See
+    Hold. ad loc. for similar forms, and cf. Rutherford, "New
+    Phrynichus," 59.
+
+ [14] Cf. Aristot. "Oecon." i. 5 (where the thesis is developed
+    further).
+
+
+
+XIV
+
+Soc. Well, then, Ischomachus, supposing the man is now so fit to rule
+that he can compel obedience, [1] is he, I ask once more, your bailiff
+absolute? or even though possessed of all the qualifications you have
+named, does he still lack something? [2]
+
+ [1] Or, "that discipline flows from him;" al. "he presents you with
+    obedient servants."
+
+ [2] Lit. "will he still need something further to complete him?"
+
+Most certainly (replied Ischomachus). One thing is still required of
+him, and that is to hold aloof from property and goods which are his
+master's; he must not steal. Consider, this is the very person through
+whose hands the fruits and produce pass, and he has the audacity to make
+away with them! perhaps he does not leave enough to cover the expenses
+of the farming operations! Where would be the use of farming the land by
+help of such an overseer?
+
+What (I exclaimed), can I believe my ears? You actually undertake to
+teach them virtue! What really, justice!
+
+Isch. To be sure, I do. but it does not follow therefore that I find
+all equally apt to lend an ear to my instruction. However, what I do is
+this. I take a leaf now out of the laws of Draco and again another out
+of the laws of Solon, [3] and so essay to start my household on the path
+of uprightness. And indeed, if I mistake not (he proceeded), both those
+legislators enacted many of their laws expressly with a view to teaching
+this branch of justice. [4] It is written, "Let a man be punished for
+a deed of theft"; "Let whosoever is detected in the act be bound and
+thrown in prison"; "If he offer violence, [5] let him be put to death."
+It is clear that the intention of the lawgivers in framing these
+enactments was to render the sordid love of gain [6] devoid of profit
+to the unjust person. What I do, therefore, is to cull a sample of their
+precepts, which I supplement with others from the royal code [7] where
+applicable; and so I do my best to shape the members of my household
+into the likeness of just men concerning that which passes through
+their hands. And now observe--the laws first mentioned act as penalties,
+deterrent to transgressors only; whereas the royal code aims higher:
+by it not only is the malefactor punished, but the righteous and just
+person is rewarded. [8] The result is, that many a man, beholding how
+the just grow ever wealthier than the unjust, albeit harbouring in his
+heart some covetous desires, is constant still to virtue. To abstain
+from unjust dealing is engrained in him. [9]
+
+ [3] Cobet, "Pros. Xen." cf. Plut. "Solon," xvii. {proton men oun tous
+    Drakontos nomous aneile k.t.l.} "First, then, he repealed all
+    Draco's laws, except those concerning homicide, because they were
+    too severe and the punishments too great; for death was appointed
+    for almost all offences, insomuch that those that were convicted
+    of idleness were to die, and those that stole a cabbage or an
+    apple to suffer even as villains that committed sacrilege or
+    murder" (Clough, i. 184). See Aul. Gell. "N. A." xi. 13.
+
+ [4] "The branch of justice which concerns us, viz. righteous dealing
+    between man and man."
+
+ [5] For this sense of {tous egkheirountas} cf. Thuc. iv. 121; "Hell."
+    IV. v. 16. Al. {dedesthai tous egkheirountas kai thanatousthai en
+    tis alo poion} (Weiske), "let the attempt be punished with
+    imprisonment"; "let him who is caught in the act be put to death."
+
+ [6] Cf. Plat. "Laws," 754 E.
+
+ [7] Or, "the royal laws," i.e. of Persia. Cf. "Anab." I. ix. 16;
+    "Cyrop." I. ii. 2, 3. Or possibly = "regal"; cf. Plat. "Minos,"
+    317 C; {to men orthon nomos esti basilikos}.
+
+ [8] Lit. "benefited."
+
+ [9] Lit. "Whereby, beholding the just becoming wealthier than the
+    unjust, many albeit covetous at heart themselves most constantly
+    abide by abstinence from evil-doing."
+
+Those of my household (he proceeded) whom, in spite of kindly treatment,
+I perceive to be persistently bent on evil-doing, in the end I treat as
+desperate cases. Incurable self-seekers, [10] plain enough to see, whose
+aspiration lifts them from earth, so eager are they to be reckoned just
+men, not by reason only of the gain derivable from justice, but through
+passionate desire to deserve my praise--these in the end I treat as
+free-born men. I make them wealthy, and not with riches only, but in
+honour, as befits their gentle manliness. [11] For if, Socrates, there
+be one point in which the man who thirsts for honour differs from him
+who thirsts for gain, it is, I think, in willingness to toil, face
+danger, and abstain from shameful gains--for the sake of honour only and
+fair fame. [12]
+
+ [10] Lit. "Those, on the other hand, whom I discover to be roused" (to
+    honesty--not solely because honesty is the best policy).
+
+ [11] Or, "men of fair and noble type"; "true gentlemen." This passage
+    suggests the "silver lining to the cloud" of slavery.
+
+ [12] Cf. Hom. "Il." ix. 413, {oleto men moi nostos, atar kleos
+    aphthiton estai}, "but my fame shall be imperishable."
+
+
+
+XV
+
+Soc. But now, suppose, Ischomachus, you have created in the soul of some
+one a desire for your welfare; have inspired in him not a mere passive
+interest, but a deep concern to help you to achieve prosperity; further,
+you have obtained for him a knowledge of the methods needed to give the
+operations of the field some measure of success; you have, moreover,
+made him capable of ruling; and, as the crowning point of all your
+efforts, this same trusty person shows no less delight, than you might
+take yourself, in laying at your feet [1] earth's products, each in
+due season richly harvested--I need hardly ask concerning such an one,
+whether aught else is lacking to him. It is clear to me [2] an overseer
+of this sort would be worth his weight in gold. But now, Ischomachus,
+I would have you not omit a topic somewhat lightly handled by us in the
+previous argument. [3]
+
+ [1] {apodeiknuon}, i.e. in presenting the inventory of products for
+    the year. Cf. "Hell." V. iii. 17; "Revenues," ii. 7.
+
+ [2] {ede}, at this stage of the discussion.
+
+ [3] Or, "that part of the discussion which we ran over in a light and
+    airy fashion," in reference to xiii. 2.
+
+What topic, pray, was that? (he asked).
+
+Soc. You said, if I mistake not, that it was most important to learn
+the methods of conducting the several processes of husbandry; for, you
+added, unless a man knows what things he has to do and how to do them,
+all the care and diligence in the world will stand him in no stead.
+
+At this point [4] he took me up, observing: So what you now command me
+is to teach the art itself of tillage, Socrates?
+
+ [4] Keeping the vulg. order of SS. 3-9, which many commentators would
+    rearrange in various ways. See Breit. ad loc.; Lincke, op. cit. p.
+    111 foll.
+
+Yes (I replied), for now it looks as if this art were one which made the
+wise and skilled possessor of it wealthy, whilst the unskilled, in spite
+of all the pains he takes, must live in indigence.
+
+Isch. Now shall you hear, then, [5] Socrates, the generous nature of
+this human art. For is it not a proof of something noble in it, that
+being of supreme utility, so sweet a craft to exercise, so rich in
+beauty, so acceptable alike to gods and men, the art of husbandry may
+further fairly claim to be the easiest of all the arts to learn? Noble I
+name it! this, at any rate, the epithet we give to animals which, being
+beautiful and large and useful, are also gentle towards the race of man.
+[6]
+
+ [5] Or, "Listen, then, and whilst I recount to you at once the
+    loving-kindness of this art, to man the friendliest."
+
+ [6] Schenkl regards this sentence as an interpolation. For the epithet
+    {gennaios} applied to the dog see "Cyrop." I. iv. 15, 21;
+    "Hunting," iv. 7.
+
+Allow me to explain, Ischomachus (I interposed). Up to a certain point
+I fully followed what you said. I understand, according to your theory,
+how a bailiff must be taught. In other words, I follow your descriptions
+both as to how you make him kindly disposed towards yourself; and how,
+again, you make him careful, capable of rule, and upright. But at that
+point you made the statement that, in order to apply this diligence to
+tillage rightly, the careful husbandman must further learn what are the
+different things he has to do, and not alone what things he has to do,
+but how and when to do them. These are the topics which, in my opinion,
+have hitherto been somewhat lightly handled in the argument. Let me make
+my meaning clearer by an instance: it is as if you were to tell me that,
+in order to be able to take down a speech in writing, [7] or to read a
+written statement, a man must know his letters. Of course, if not
+stone deaf, I must have garnered that for a certain object knowledge
+of letters was important to me, but the bare recognition of the fact,
+I fear, would not enable me in any deeper sense to know my letters. So,
+too, at present I am easily persuaded that if I am to direct my care
+aright in tillage I must have a knowledge of the art of tillage. But
+the bare recognition of the fact does not one whit provide me with the
+knowledge how I ought to till. And if I resolved without ado to set
+about the work of tilling, I imagine, I should soon resemble your
+physician going on his rounds and visiting his patients without knowing
+what to prescribe or what to do to ease their sufferings. To save
+me from the like predicaments, please teach me the actual work and
+processes of tillage.
+
+ [7] Or, "something from dictation."
+
+Isch. But truly, [8] Socrates, it is not with tillage as with the other
+arts, where the learner must be well-nigh crushed [9] beneath a load
+of study before his prentice-hand can turn out work of worth sufficient
+merely to support him. [10] The art of husbandry, I say, is not so ill
+to learn and cross-grained; but by watching labourers in the field, by
+listening to what they say, you will have straightway knowledge enough
+to teach another, should the humour take you. I imagine, Socrates (he
+added), that you yourself, albeit quite unconscious of the fact, already
+know a vast amount about the subject. The fact is, other craftsmen (the
+race, I mean, in general of artists) are each and all disposed to keep
+the most important [11] features of their several arts concealed:
+with husbandry it is different. Here the man who has the most skill in
+planting will take most pleasure in being watched by others; and so too
+the most skilful sower. Ask any question you may choose about results
+thus beautifully wrought, and not one feature in the whole performance
+will the doer of it seek to keep concealed. To such height of nobleness
+(he added), Socrates, does husbandry appear, like some fair mistress, to
+conform the soul and disposition of those concerned with it.
+
+ [8] "Nay, if you will but listen, Socrates, with husbandry it is not
+    the same as with the other arts."
+
+ [9] {katatribenai}, "worn out." See "Mem." III. iv. 1; IV. vii. 5. Al.
+    "bored to death."
+
+ [10] Or, "before the products of his pupilage are worth his keep."
+
+ [11] Or, "critical and crucial."
+
+The proem [12] to the speech is beautiful at any rate (I answered), but
+hardly calculated to divert the hearer from the previous question. A
+thing so easy to be learnt, you say? then, if so, do you be all the
+readier for that reason to explain its details to me. No shame on you
+who teach, to teach these easy matters; but for me to lack the knowledge
+of them, and most of all if highly useful to the learner, worse than
+shame, a scandal.
+
+ [12] Or, "the prelude to the piece."
+
+
+
+XVI
+
+Isch. First then, Socrates, I wish to demonstrate to you that what
+is called [1] "the intricate variety in husbandry" [2] presents no
+difficulty. I use a phrase of those who, whatever the nicety with
+which they treat the art in theory, [3] have but the faintest practical
+experience of tillage. What they assert is, that "he who would rightly
+till the soil must first be made acquainted with the nature of the
+earth."
+
+ [1] "They term"; in reference to the author of some treatise.
+
+ [2] Or, "the riddling subtlety of tillage." See "Mem." II. iii. 10;
+    Plat. "Symp." 182 B; "Phileb." 53 E.
+
+ [3] Theophr. "De Caus." ii. 4, 12, mentions Leophanes amongst other
+    writers on agriculture preceding himself.
+
+And they are surely right in their assertion (I replied); for he who
+does not know what the soil is capable of bearing, can hardly know, I
+fancy, what he has to plant or what to sow.
+
+But he has only to look at his neighbour's land (he answered), at his
+crops and trees, in order to learn what the soil can bear and what
+it cannot. [4] After which discovery, it is ill work fighting against
+heaven. Certainly not by dint of sowing and planting what he himself
+desires will he meet the needs of life more fully than by planting and
+sowing what the earth herself rejoices to bear and nourish on her bosom.
+Or if, as well may be the case, through the idleness of those who occupy
+it, the land itself cannot display its native faculty, [5] it is often
+possible to derive a truer notion from some neighbouring district that
+ever you will learn about it from your neighbour's lips. [6] Nay, even
+though the earth lie waste and barren, it may still declare its nature;
+since a soil productive of beautiful wild fruits can by careful tending
+be made to yield fruits of the cultivated kind as beautiful. And on
+this wise, he who has the barest knowledge [7] of the art of tillage can
+still discern the nature of the soil.
+
+ [4] Holden cf. Virg. "Georg." i. 53; iv. 109. According to the
+    commentator Servius, the poet drew largely upon Xenophon's
+    treatise.
+
+ [5] Or, "cannot prove its natural aptitude."
+
+ [6] Or, "from a neighbouring mortal."
+
+ [7] Or, "a mere empiric in the art of husbandry."
+
+Thank you (I said), Ischomachus, my courage needs no further fanning
+upon that score. I am bold enough now to believe that no one need
+abstain from agriculture for fear he will not recognise the nature of
+the soil. Indeed, I now recall to mind a fact concerning fishermen, how
+as they ply their business on the seas, not crawling lazily along, nor
+bringing to, for prospect's sake, but in the act of scudding past the
+flying farmsteads, [8] these brave mariners have only to set eyes upon
+crops on land, and they will boldly pronounce opinion on the nature
+of the soil itself, whether good or bad: this they blame and that they
+praise. And these opinions for the most part coincide, I notice, with
+the verdict of the skilful farmer as to quality of soil. [9]
+
+ [8] Or, "the flying coastland, fields and farmyards."
+
+ [9] Lit. "And indeed the opinions they pronounce about 'a good soil'
+    mostly tally with the verdict of the expert farmer."
+
+Isch. At what point shall I begin then, Socrates, to revive your
+recollection [10] of the art of husbandry? since to explain to you the
+processes employed in husbandry means the statement of a hundred details
+which you know yourself full well already.
+
+ [10] Or, "begin recalling to your mind." See Plat. "Meno," for the
+    doctrine of Anamensis here apparently referred to.
+
+Soc. The first thing I should like to learn, Ischomachus, I think, if
+only as a point befitting a philosopher, is this: how to proceed and how
+to work the soil, did I desire to extract the largest crops of wheat and
+barley.
+
+Isch. Good, then! you are aware that fallow must be broken up in
+readiness [11] for sowing?
+
+ [11] Or, "ploughed up." Cf. Theophr. "Hist. Pl." iii. i. 6; Dion. Hal.
+    "Ant." x. 17.
+
+Soc. Yes, I am aware of that.
+
+Isch. Well then, supposing we begin to plough our land in winter?
+
+Soc. It would not do. There would be too much mud.
+
+Isch. Well then, what would you say to summer?
+
+Soc. The soil will be too hard in summer for a plough and a pair of oxen
+to break up.
+
+Isch. It looks as if spring-time were the season to begin this work,
+then? What do you say?
+
+Soc. I say, one may expect the soil broken up at that season of the year
+to crumble [12] best.
+
+ [12] {kheisthai} = laxari, dissolvi, to be most friable, to scatter
+    readily.
+
+Isch. Yes, and grasses [13] turned over at that season, Socrates, serve
+to supply the soil already with manure; while as they have not shed
+their seed as yet, they cannot vegetate. [14] I am supposing that you
+recognise a further fact: to form good land, a fallow must be clean and
+clear of undergrowth and weeds, [15] and baked as much as possible by
+exposure to the sun. [16]
+
+ [13] "Herbage," whether grass or other plants, "grass," "clover," etc;
+    Theophr. "Hist. Pl." i. 3. 1; Holden, "green crops."
+
+ [14] Lit. "and not as yet have shed their seed so as to spring into
+    blade."
+
+ [15] Or, "quitch."
+
+ [16] Holden cf. Virg. "Georg." i. 65, coquat; ii. 260, excoquere. So
+    Lucr. vi. 962.
+
+Soc. Yes, that is quite a proper state of things, I should imagine.
+
+Isch. And to bring about this proper state of things, do you maintain
+there can be any other better system than that of turning the soil over
+as many times as possible in summer?
+
+Soc. On the contrary, I know precisely that for either object, whether
+to bring the weeds and quitch grass to the surface and to wither them by
+scorching heat, or to expose the earth itself to the sun's baking rays,
+there can be nothing better than to plough the soil up with a pair of
+oxen during mid-day in midsummer.
+
+Isch. And if a gang of men set to, to break and make this fallow with
+the mattock, it is transparent that their business is to separate the
+quitch grass from the soil and keep them parted?
+
+Soc. Just so!--to throw the quitch grass down to wither on the surface,
+and to turn the soil up, so that the crude earth may have its turn of
+baking.
+
+
+
+XVII
+
+You see, Socrates (he said, continuing the conversation), we hold the
+same opinion, both of us, concerning fallow.
+
+Why, so it seems (I said)--the same opinion.
+
+Isch. But when it comes to sowing, what is your opinion? Can you suggest
+a better time for sowing than that which the long experience of former
+generations, combined with that of men now living, recognises as
+the best? See, so soon as autumn time has come, the faces of all men
+everywhere turn with a wistful gaze towards high heaven. "When will God
+moisten the earth," they ask, "and suffer men to sow their seed?" [1]
+
+ [1] See Dr. Holden's interesting note at this point: "According to
+    Virgil ('Georg.' i. 215), spring is the time," etc.
+
+Yes, Ischomachus (I answered), for all mankind must recognise the
+precept: [2] "Sow not on dry soil" (if it can be avoided), being taught
+wisdom doubtless by the heavy losses they must struggle with who sow
+before God's bidding.
+
+ [2] Or, "it is a maxim held of all men."
+
+Isch. It seems, then, you and I and all mankind hold one opinion on
+these matters?
+
+Soc. Why, yes; where God himself is teacher, such accord is apt to
+follow; for instance, all men are agreed, it is better to wear thick
+clothes [3] in winter, if so be they can. We light fires by general
+consent, provided we have logs to burn.
+
+ [3] Or, "a thick cloak." See Rich, s.v. Pallium (= {imation}).
+
+Yet as regards this very period of seed-time (he made answer), Socrates,
+we find at once the widest difference of opinion upon one point; as to
+which is better, the early, or the later, [4] or the middle sowing?
+
+ [4] See Holden ad loc. Sauppe, "Lex. Xen.," notes {opsimos} as Ionic
+    and poet. See also Rutherford, "New Phryn." p. 124: "First met
+    with in a line of the 'Iliad' (ii. 325), {opsimos} does not appear
+    till late Greek except in the 'Oeconomicus,' a disputed work of
+    Xenophon."
+
+Soc. Just so, for neither does God guide the year in one set fashion,
+but irregularly, now suiting it to early sowing best, and now to middle,
+and again to later.
+
+Isch. But what, Socrates, is your opinion? Were it better for a man to
+choose and turn to sole account a single sowing season, be it much he
+has to sow or be it little? or would you have him begin his sowing with
+the earliest season, and sow right on continuously until the latest?
+
+And I, in my turn, answered: I should think it best, Ischomachus, to use
+indifferently the whole sowing season. [5] Far better [6] to have enough
+of corn and meal at any moment and from year to year, than first a
+superfluity and then perhaps a scant supply.
+
+ [5] Or, "share in the entire period of seed time." Zeune cf. "Geop."
+    ii. 14. 8; Mr. Ruskin's translators, "Bibl. Past." vol. i.; cf.
+    Eccles. xi. 6.
+
+ [6] Lit. "according to my tenet," {nomizo}.
+
+Isch. Then, on this point also, Socrates, you hold a like opinion with
+myself--the pupil to the teacher; and what is more, the pupil was the
+first to give it utterance.
+
+So far, so good! (I answered). Is there a subtle art in scattering the
+seed?
+
+Isch. Let us by all means investigate that point. That the seed must be
+cast by hand, I presume you know yourself?
+
+Soc. Yes, by the testimony of my eyes. [7]
+
+ [7] Lit. "Yes, for I have seen it done."
+
+Isch. But as to actual scattering, some can scatter evenly, others
+cannot. [8]
+
+ [8] Holden cf. W. Harte, "Essays on Husbandry," p. 210, 2nd ed., "The
+    main perfection of sowing is to disperse the seeds equally."
+
+Soc. Does it not come to this, the hand needs practice (like the fingers
+of a harp-player) to obey the will?
+
+Isch. Precisely so, but now suppose the soil is light in one part and
+heavy in another?
+
+Soc. I do not follow; by "light" do you mean weak? and by "heavy"
+strong?
+
+Isch. Yes, that is what I mean. And the question which I put to you
+is this: Would you allow both sorts of soil an equal share of seed? or
+which the larger? [9]
+
+ [9] See Theophr. "Hist. Pl." viii. 6. 2; Virg. "Georg." ii. 275.
+    Holden cf. Adam Dickson, "Husbandry of the Ancients," vol. ii. 35.
+    33 f. (Edin. 1788), "Were the poor light land in Britain managed
+    after the manner of the Roman husbandry, it would certainly
+    require much less seed than under its present management."
+
+Soc. The stronger the wine the larger the dose of water to be added, I
+believe. The stronger, too, the man the heavier the weight we will
+lay upon his back to carry: or if it is not porterage, but people to
+support, there still my tenet holds: the broader and more powerful the
+great man's shoulders, the more mouths I should assign to him to feed.
+But perhaps a weak soil, like a lean pack-horse, [10] grows stronger the
+more corn you pour into it. This I look to you to teach me. [11]
+
+ [10] Or, "lean cattle."
+
+ [11] Or, "Will you please answer me that question, teacher?"
+
+With a laugh, he answered: Once more you are pleased to jest. Yet rest
+assured of one thing, Socrates: if after you have put seed into the
+ground, you will await the instant when, while earth is being richly
+fed from heaven, the fresh green from the hidden seed first springs, and
+take and turn it back again, [12] this sprouting germ will serve as food
+for earth: as from manure an inborn strength will presently be added to
+the soil. But if you suffer earth to feed the seed of corn within it and
+to bring forth fruit in an endless round, at last [13] it will be hard
+for the weakened soil to yield large corn crops, even as a weak sow can
+hardly rear a large litter of fat pigs.
+
+ [12] "If you will plough the seedlings in again."
+
+ [13] {dia telous... es telos}, "continually... in the end." See
+    references in Holden's fifth edition.
+
+Soc. I understand you to say, Ischomachus, that the weaker soil must
+receive a scantier dose of seed?
+
+Isch. Most decidedly I do, and you on your side, Socrates, I understand,
+give your consent to this opinion in stating your belief that the weaker
+the shoulders the lighter the burdens to be laid on them.
+
+Soc. But those hoers with their hoes, Ischomachus, tell me for what
+reason you let them loose [14] upon the corn.
+
+ [14] Cf. "Revenues," iv. 5.
+
+Isch. You know, I daresay, that in winter there are heavy rains? [15]
+
+ [15] "And melting snows, much water every way."
+
+Soc. To be sure, I do.
+
+Isch. We may suppose, then, that a portion of the corn is buried by
+these floods beneath a coat of mud and slime, or else that the roots are
+laid quite bare in places by the torrent. By reason of this same drench,
+I take it, oftentimes an undergrowth of weeds springs up with the corn
+and chokes it.
+
+Soc. Yes, all these ills are likely enough to happen.
+
+Isch. Are you not agreed the corn-fields sorely need relief at such a
+season?
+
+Soc. Assuredly.
+
+Isch. Then what is to be done, in your opinion? How shall we aid the
+stricken portion lying mud-bedabbled?
+
+Soc. How better than by lifting up and lightening the soil?
+
+Isch. Yes! and that other portion lying naked to the roots and
+defenceless, how aid it?
+
+Soc. Possibly by mounding up fresh earth about it. [16]
+
+ [16] "Scraping up a barrier of fresh earth about it."
+
+Isch. And what when the weeds spring up together with the corn and choke
+it? or when they rob and ruthlessly devour the corn's proper sustenance,
+like unserviceable drones [17] that rob the working bees of honey,
+pilfering the good food which they have made and stored away with
+labour: what must we do?
+
+ [17] Cf. Shakesp. "Lazy yawning drones," "Henry V." I. ii. 204.
+
+Soc. In good sooth, there can be nothing for it save to cut out the
+noisome weed, even as drones are cleared out from the hive.
+
+Isch. You agree there is some show of reason for letting in these gangs
+of hoers?
+
+Soc. Most true. And now I am turning over in my mind, [18] Ischomachus,
+how grand a thing it is to introduce a simile or such like figure well
+and aptly. No sooner had you mentioned the word "drones" than I was
+filled with rage against those miserable weeds, far more than when you
+merely spoke of weeds and undergrowth.
+
+ [18] Or, "I was just this moment pondering the virtue of a happy
+    illustration." Lit. "what a thing it is to introduce an 'image'
+    ({tas eikonas}) well." See Plat. "Rep." 487 E, {de eikonos}, "in a
+    parable" (Jowett); "Phaed." 87 B, "a figure"; Aristoph. "Clouds,"
+    559; Plat. "Phaedr." 267 C; Aristot. "Rhet." III. iv. As to the
+    drones, J. J. Hartman, "An. X." 186, aptly cf. Aristoph. "Wasps,"
+    1114 f.
+
+
+
+XVIII
+
+But, not to interrupt you further (I continued), after sowing, naturally
+we hope to come to reaping. If, therefore, you have anything to say on
+that head also, pray proceed to teach me.
+
+Isch. Yes, by all means, unless indeed you prove on this head also to
+know as much yourself already as your teacher. To begin then: You know
+that corn needs cutting?
+
+Soc. To be sure, I know that much at any rate.
+
+Isch. Well, then, the next point: in the act of cutting corn how will
+you choose to stand? facing the way the wind blows, [1] or against the
+wind?
+
+ [1] Lit. "(on the side) where the wind blows or right opposite."
+
+Soc. Not against the wind, for my part. Eyes and hands must suffer, I
+imagine, if one stood reaping face to face with husks and particles of
+straw. [2]
+
+ [2] i.e. "with particles of straw and beards of corn blowing in one's
+    face."
+
+Isch. And should you merely sever the ears at top, or reap close to the
+ground? [3]
+
+ [3] See Holden ad loc.; Sir Anthony Fitzherbert, "Husbandry," 27 (ed.
+    1767), "In Somersetshire... they do share theyr wheate very
+    lowe...."
+
+If the stalk of corn were short (I answered), I should cut down close,
+to secure a sufficient length of straw to be of use. But if the stalk be
+tall, you would do right, I hold, to cut it half-way down, whereby the
+thresher and the winnower will be saved some extra labour (which both
+may well be spared). [4] The stalk left standing in the field, when
+burnt down (as burnt it will be, I presume), will help to benefit the
+soil; [5] and laid on as manure, will serve to swell the volume of
+manure. [6]
+
+ [4] Lit. "will be spared superfluous labour on what they do not want."
+
+ [5] Al. "if burnt down...; if laid on as manure..."
+
+ [6] "Help to swell the bulk" (Holden). For the custom see Virg.
+    "Georg." i. 84; J. Tull, op. cit. ix. 141: "The custom of burning
+    the stubble on the rich plains about Rome continues to this time."
+
+Isch. There, Socrates, you are detected "in the very act"; you know as
+much about reaping as I do myself.
+
+It looks a little like it (I replied). But I would fain discover whether
+I have sound knowledge also about threshing.
+
+Isch. Well, I suppose you are aware of this much: corn is threshed by
+beasts of burthen? [7]
+
+ [7] Holden cf. Dr. Davy, "Notes and Observations on the Ionian
+    Islands." "The grain is beaten out, commonly in the harvest field,
+    by men, horses, or mules, on a threshing-floor prepared extempore
+    for the purpose, where the ground is firm and dry, and the chaff
+    is separated by winnowing."--Wilkinson, "Ancient Egyptians," ii.
+    41 foll.
+
+Soc. Yes, I am aware of that much, and beast of burthen is a general
+name including oxen, horses, mules, and so forth. [8]
+
+ [8] See Varro, i. 52, as to tritura and ventilatio.
+
+Isch. Is it your opinion that these animals know more than merely how to
+tread the corn while driven with the goad?
+
+Soc. What more can they know, being beasts of burthen?
+
+Isch. Some one must see, then, that the beasts tread out only what
+requires threshing and no more, and that the threshing is done evenly
+itself: to whom do you assign that duty, Socrates?
+
+Soc. Clearly it is the duty of the threshers who are in charge. [9] It
+is theirs to turn the sheaves, and ever and again to push the untrodden
+corn under the creatures' feet; and thus, of course, to keep the
+threshing-floor as smooth, and finish off the work as fast, as possible.
+
+ [9] Or, "to the over-threshers," "the drivers" (Holden).
+
+Isch. Your comprehension of the facts thus far, it seems, keeps pace
+with mine.
+
+Soc. Well, after that, Ischomachus, we will proceed to cleanse the corn
+by winnowing. [10]
+
+ [10] Breit. cf. Colum. "de r. r." ii. 10, 14, 21; vide Rich, s.v.
+    ventilabrum.
+
+Isch. Yes, but tell me, Socrates; do you know that if you begin the
+process from the windward portion (of the threshing-floor), you will
+find your chaff is carried over the whole area.
+
+Soc. It must be so.
+
+Isch. Then it is more than likely the chaff will fall upon the corn.
+
+Soc. Yes, considering the distance, [11] the chaff will hardly be
+carried across the corn into the empty portion of the threshing-floor.
+
+ [11] Lit. "it is a long space for the chaff to be carried." Al. (1)
+    "It is of great consequence the chaff should be carried beyond the
+    corn." (2) "It often happens that the corn is blown not only on to
+    the corn, but over and beyond it into the empty portion of the
+    threshing-floor." So Breit.
+
+Isch. But now, suppose you begin winnowing on the "lee" side of the
+threshing-floor? [12]
+
+ [12] Or, "on the side of the threshing-floor opposite the wind." Al.
+    "protected from the wind."
+
+Soc. It is clear the chaff will at once fall into the chaff-receiver.
+[13]
+
+ [13] A hollowed-out portion of the threshing-floor, according to
+    Breitenbach.
+
+Isch. And when you have cleansed the corn over half the floor, will you
+proceed at once, with the corn thus strewn in front of you, to winnow
+the remainder, [14] or will you first pack the clean grain into the
+narrowest space against the central pillar? [15]
+
+ [14] Lit. "of the chaff," where we should say "corn," the winnowing
+    process separating chaff from grain and grain from chaff.
+
+ [15] If that is the meaning of {ton polon}. Al. "the outer edge or rim
+    of the threshing-floor."
+
+Soc. Yes, upon my word! first pack together the clean grain, and
+proceed. My chaff will now be carried into the empty portion of the
+floor, and I shall escape the need of winnowing twice over. [16]
+
+ [16] Or, "the same chaff (i.e. unwinnowed corn, Angl. corn) twice."
+
+Isch. Really, Socrates, you are fully competent yourself, it seems, to
+teach an ignorant world [17] the speediest mode of winnowing.
+
+ [17] Lit. "After all, Socrates, it seems you could even teach another
+    how to purge his corn most expeditiously."
+
+Soc. It seems, then, as you say, I must have known about these matters,
+though unconsciously; and here I stand and beat my brains, [18]
+reflecting whether or not I may not know some other things--how to
+refine gold and play the flute and paint pictures--without being
+conscious of the fact. Certainly, as far as teaching goes, no one ever
+taught me these, no more than husbandry; while, as to using my own eyes,
+I have watched men working at the other arts no less than I have watched
+them till the soil.
+
+ [18] Lit. "all this while, I am thinking whether..."
+
+Isch. Did I not tell you long ago that of all arts husbandry was the
+noblest, the most generous, just because it is the easiest to learn?
+
+Soc. That it is without a doubt, Ischomachus. It seems I must have known
+the processes of sowing, without being conscious of my knowledge. [19]
+
+ [19] Or, "but for all my science, I was ignorant (of knowing my own
+    knowledge)."
+
+
+
+XIX
+
+Soc. (continuing). But may I ask, is the planting of trees [1] a
+department in the art of husbandry?
+
+ [1] i.e. of fruit trees, the vine, olive, fig, etc.
+
+Isch. Certainly it is.
+
+Soc. How is it, then, that I can know about the processes of sowing and
+at the same time have no knowledge about planting?
+
+Isch. Is it so certain that you have no knowledge?
+
+Soc. How can you ask me? when I neither know the sort of soil in which
+to plant, nor yet the depth of hole [2] the plant requires, nor the
+breadth, or length of ground in which it needs to be embedded; [3] nor
+lastly, how to lay the plant in earth, with any hope of fostering its
+growth. [4]
+
+ [2] Reading {to phuto}, "nor yet how deep or broad to sink (the hole)
+    for the plant." Holden (ed. 1886) supplies {bothunon}. Al.
+    {bothron}.
+
+ [3] See Loudon, "Encycl. of Agric." S. 407, ap. Holden: "In France
+    plantations of the vine are made by dibbling in cuttings of two
+    feet of length; pressing the earth firmly to their lower end, an
+    essential part of the operation, noticed even by Xenophon."
+
+ [4] Lit. "how, laid in the soil, the plant will best shoot forth or
+    grow."
+
+Isch. Come, then, to lessons, pupil, and be taught whatever you do not
+know already! You have seen, I know, the sort of trenches which are dug
+for plants?
+
+Soc. Hundreds of times.
+
+Isch. Did you ever see one more than three feet deep?
+
+Soc. No, I do not think I ever saw one more than two and a half feet
+deep.
+
+Isch. Well, as to the breadth now. Did you ever see a trench more than
+three feet broad? [5]
+
+ [5] Or, "width," "wide." The commentators cf. Plin. "H. N." xvii. 11,
+    16, 22; Columell. v. 5. 2; ib. iii. 15. 2; Virg. "Georg." ii. 288.
+
+Soc. No, upon my word, not even more than two feet broad.
+
+Isch. Good! now answer me this question: Did you ever see a trench less
+than one foot deep?
+
+Soc. No, indeed! nor even less than one foot and a half. Why, the plants
+would be no sooner buried than dug out again, if planted so extremely
+near the surface.
+
+Isch. Here, then, is one matter, Socrates, which you know as well as any
+one. [6] The trench is not to be sunk deeper than two feet and a half,
+or shallower than one foot and a half.
+
+ [6] Lit. "quite adequately."
+
+Soc. Obviously, a thing so plain appeals to the eye at once.
+
+Isch. Can you by eyesight recognise the difference between a dry soil
+and a moist?
+
+Soc. I should certainly select as dry the soil round Lycabettus, [7] and
+any that resembles it; and as moist, the soil in the marsh meadows of
+Phalerum, [8] or the like.
+
+ [7] See Leake, "Topog. of Athens," i. 209.
+
+ [8] Or, "the Phaleric marsh-land." See Leake, ib. 231, 427; ii. 9.
+
+Isch. In planting, would you dig (what I may call) deep trenches in a
+dry soil or a moist?
+
+Soc. In a dry soil certainly; at any rate, if you set about to dig deep
+trenches in the moist you will come to water, and there and then an end
+to further planting.
+
+Isch. You could not put it better. We will suppose, then, the trenches
+have been dug. Does your eyesight take you further? [9] Have you noticed
+at what season in either case [10] the plants must be embedded?
+
+ [9] Lit. "As soon as the trenches have been dug then, have you further
+    noticed..."
+
+ [10] (1) The vulg. reading {openika... ekatera} = "at what precise
+    time... either (i.e. 'the two different' kinds of) plant," i.e.
+    "vine and olive" or "vine and fig," I suppose; (2) Breit. emend.
+    {opotera... en ekatera} = "which kind of plant... in either
+    soil..."; (3) Schenkl. etc., {openika... en ekatera} = "at
+    what season... in each of the two sorts of soil..."
+
+Soc. Certainly. [11]
+
+ [11] There is an obvious lacuna either before or after this remark, or
+    at both places.
+
+Isch. Supposing, then, you wish the plants to grow as fast as
+possible: how will the cutting strike and sprout, do you suppose, most
+readily?--after you have laid a layer of soil already worked beneath it,
+and it merely has to penetrate soft mould? or when it has to force its
+way through unbroken soil into the solid ground?
+
+Soc. Clearly it will shoot through soil which has been worked more
+quickly than through unworked soil.
+
+Isch. Well then, a bed of earth must be laid beneath the plant?
+
+Soc. I quite agree; so let it be.
+
+Isch. And how do you expect your cutting to root best?--if set straight
+up from end to end, pointing to the sky? [12] or if you set it slantwise
+under its earthy covering, so as to lie like an inverted gamma? [13]
+
+ [12] Lit. "if you set the whole cutting straight up, facing
+    heavenwards."
+
+ [13] i.e. Anglice, "like the letter {G} upon its back" {an inverted
+    "upper-case" gamma looks like an L}. See Lord Bacon, "Nat. Hist."
+    Cent. v. 426: "When you would have many new roots of fruit-trees,
+    take a low tree and bow it and lay all his branches aflat upon the
+    ground and cast earth upon them; and every twig will take root.
+    And this is a very profitable experiment for costly trees (for the
+    boughs will make stock without charge), such as are apricots,
+    peaches, almonds, cornelians, mulberries, figs, etc. The like is
+    continually practised with vines, roses, musk roses, etc."
+
+Soc. Like an inverted gamma, to be sure, for so the plant must needs
+have more eyes under ground. Now it is from these same eyes of theirs,
+if I may trust my own, [14] that plants put forth their shoots above
+ground. I imagine, therefore, the eyes still underground will do the
+same precisely, and with so many buds all springing under earth, the
+plant itself, I argue, as a whole will sprout and shoot and push its way
+with speed and vigour.
+
+ [14] Lit. "it is from their eyes, I see, that plants..."
+
+Isch. I may tell you that on these points, too, your judgment tallies
+with my own. But now, should you content yourself with merely heaping up
+the earth, or will you press it firmly round your plant?
+
+Soc. I should certainly press down the earth; for if the earth is not
+pressed down, I know full well that at one time under the influence of
+rain the unpressed soil will turn to clay or mud; at another, under the
+influence of the sun, it will turn to sand or dust to the very bottom:
+so that the poor plant runs a risk of being first rotted with moisture
+by the rain, and next of being shrivelled up with drought through
+overheating of the roots. [15]
+
+ [15] Through "there being too much bottom heat." Holden (ed. 1886).
+
+Isch. So far as the planting of vines is concerned, it appears,
+Socrates, that you and I again hold views precisely similar.
+
+And does this method of planting apply also to the fig-tree? (I
+inquired).
+
+Isch. Surely, and not to the fig-tree alone, but to all the rest of
+fruit-trees. [16] What reason indeed would there be for rejecting in the
+case of other plant-growths [17] what is found to answer so well with
+the vine?
+
+ [16] {akrodrua} = "edible fruits" in Xenophon's time. See Plat.
+    "Criti." 115 B; Dem. "c. Nicostr." 1251; Aristot. "Hist. An."
+    viii. 28. 8, {out akrodrua out opora khronios}; Theophr. "H. Pl."
+    iv. 4. 11. (At a later period, see "Geopon." x. 74, = "fruits
+    having a hard rind or shell," e.g. nuts, acorns, as opposed to
+    pears, apples, grapes, etc., {opora}.) See further the interesting
+    regulations in Plat. "Laws," 844 D, 845 C.
+
+ [17] Lit. "planting in general."
+
+Soc. How shall we plant the olive, pray, Ischomachus?
+
+Isch. I see your purpose. You ask that question with a view to put me
+to the test, [18] when you know the answer yourself as well as possible.
+You can see with your own eyes [19] that the olive has a deeper trench
+dug, planted as it is so commonly by the side of roads. You can see that
+all the young plants in the nursery adhere to stumps. [20] And lastly,
+you can see that a lump of clay is placed on the head of every plant,
+[21] and the portion of the plant above the soil is protected by a
+wrapping. [22]
+
+ [18] Plat. "Prot." 311 B, 349 C; "Theaet." 157 C: "I cannot make out
+    whether you are giving your own opinion, or only wanting to draw
+    me out" (Jowett).
+
+ [19] For the advantage, see "Geopon." iii. 11. 2.
+
+ [20] Holden cf. Virg. "Georg." ii. 30--
+
+quin et caudicibus sectis, mirabile dictu, truditur e sicco radix
+oleagina ligno.
+
+The stock in slices cut, and forth shall shoot, O passing strange! from
+each dry slice a root (Holden).
+
+See John Martyn ad loc.: "La Cerda says, that what the Poet here speaks
+of was practised in Spain in his time. They take the trunk of an olive,
+says he, deprive it of its root and branches, and cut it into several
+pieces, which they put into the ground, whence a root and, soon
+afterwards, a tree is formed." This mode of propagating by dry pieces
+of the trunk (with bark on) is not to be confounded with that of
+"truncheons" mentioned in "Georg." ii. 63.
+
+ [21] See Theophr. "H. Pl." ii. 2, 4; "de Caus." iii. 5. 1; "Geopon."
+    ix. 11. 4, ap. Hold.; Col. v. 9. 1; xi. 2. 42.
+
+ [22] Or, "covered up for protection."
+
+Soc. Yes, all these things I see.
+
+Isch. Granted, you see: what is there in the matter that you do not
+understand? Perhaps you are ignorant how you are to lay the potsherd on
+the clay at top?
+
+Soc. No, in very sooth, not ignorant of that Ischomachus, or anything
+you mentioned. That is just the puzzle, and again I beat my brains to
+discover why, when you put to me that question a while back: "Had I, in
+brief, the knowledge how to plant?" I answered, "No." Till then it never
+would have struck me that I could say at all how planting must be done.
+But no sooner do you begin to question me on each particular point
+than I can answer you; and what is more, my answers are, you tell me,
+accordant with the views of an authority [23] at once so skilful and so
+celebrated as yourself. Really, Ischomachus, I am disposed to ask: "Does
+teaching consist in putting questions?" [24] Indeed, the secret of your
+system has just this instant dawned upon me. I seem to see the principle
+in which you put your questions. You lead me through the field of my own
+knowledge, [25] and then by pointing out analogies [26] to what I
+know, persuade me that I really know some things which hitherto, as I
+believed, I had no knowledge of.
+
+ [23] Or, "whose skill in farming is proverbial."
+
+ [24] Lit. "Is questioning after all a kind of teaching?" See Plat.
+    "Meno"; "Mem." IV. vi. 15.
+
+ [25] It appears, then, that the Xenophontean Socrates has {episteme}
+    of a sort.
+
+ [26] Or, "a series of resemblances," "close parallels," reading
+    {epideiknus}: or if with Breit. {apodeiknus}, transl. "by proving
+    such or such a thing is like some other thing known to me
+    already."
+
+Isch. Do you suppose if I began to question you concerning money and its
+quality, [27] I could possibly persuade you that you know the method to
+distinguish good from false coin? Or could I, by a string of questions
+about flute-players, painters, and the like, induce you to believe that
+you yourself know how to play the flute, or paint, and so forth?
+
+ [27] Lit. "whether it is good or not."
+
+Soc. Perhaps you might; for have you not persuaded me I am possessed of
+perfect knowledge of this art of husbandry, [28] albeit I know that no
+one ever taught this art to me?
+
+ [28] Or, "since you actually succeeded in persuading me I was
+    scientifically versed in," etc. See Plat. "Statesm." 301 B;
+    "Theaet." 208 E; Aristot. "An. Post." i. 6. 4; "Categ." 8. 41.
+
+Isch. Ah! that is not the explanation, Socrates. The truth is what
+I told you long ago and kept on telling you. Husbandry is an art so
+gentle, so humane, that mistress-like she makes all those who look on
+her or listen to her voice intelligent [29] of herself at once. Many
+a lesson does she herself impart how best to try conclusions with her.
+[30] See, for instance, how the vine, making a ladder of the nearest
+tree whereon to climb, informs us that it needs support. [31] Anon it
+spreads its leaves when, as it seems to say, "My grapes are young, my
+clusters tender," and so teaches us, during that season, to screen and
+shade the parts exposed to the sun's rays; but when the appointed moment
+comes, when now it is time for the swelling clusters to be sweetened
+by the sun, behold, it drops a leaf and then a leaf, so teaching us to
+strip it bare itself and let the vintage ripen. With plenty teeming, see
+the fertile mother shows her mellow clusters, and the while is nursing
+a new brood in primal crudeness. [32] So the vine plant teaches us how
+best to gather in the vintage, even as men gather figs, the juiciest
+first. [33]
+
+ [29] Or, "gives them at once a perfect knowledge of herself."
+
+ [30] Lit. "best to deal with her," "make use of her."
+
+ [31] Lit. "teaches us to prop it."
+
+ [32] Lit. "yet immature."
+
+ [33] Or, "first one and then another as it swells." Cf. Shakespeare:
+
+The mellow plum doth fall, the green sticks fast, Or being early pluck'd
+is sour to taste ("V. and A." 527).
+
+
+
+XX
+
+At this point in the conversation I remarked: Tell me, Ischomachus,
+if the details of the art of husbandry are thus easy to learn, and all
+alike know what needs to be done, how does it happen that all farmers
+do not fare like, but some live in affluence owning more than they
+can possibly enjoy, while others of them fail to obtain the barest
+necessities and actually run into debt?
+
+I will tell you, Socrates (Ischomachus replied). It is neither knowledge
+nor lack of knowledge in these husbandmen which causes some to be well
+off, while others are in difficulties; nor will you ever hear such tales
+afloat as that this or that estate has gone to ruin because the sower
+failed to sow evenly, or that the planter failed to plant straight rows
+of plants, or that such an one, [1] being ignorant what soil was best
+suited to bear vines, had set his plants in sterile ground, or that
+another [2] was in ignorance that fallow must be broken up for purposes
+of sowing, or that a third [3] was not aware that it is good to mix
+manure in with the soil. No, you are much more likely to hear said of
+So-and-so: No wonder the man gets in no wheat from his farm, when he
+takes no pains to have it sown or properly manured. Or of some other
+that he grows no wine: Of course not, when he takes no pains either to
+plant new vines or to make those he has bear fruit. A third has neither
+figs nor olives; and again the self-same reason: He too is careless, and
+takes no steps whatever to succeed in growing either one or other. These
+are the distinctions which make all the difference to prosperity in
+farming, far more than the reputed discovery of any clever agricultural
+method or machine. [4]
+
+ [1] "Squire This."
+
+ [2] "Squire That."
+
+ [3] "Squire T'other."
+
+ [4] There is something amiss with the text at this point. For
+    emendations see Breit., Schenkl, Holden, Hartman.
+
+You will find the principle applies elsewhere. There are points of
+strategic conduct in which generals differ from each other for the
+better or the worse, not because they differ in respect of wit or
+judgment, but of carefulness undoubtedly. I speak of things within the
+cognisance of every general, and indeed of almost every private soldier,
+which some commanders are careful to perform and others not. Who does
+not know, for instance, that in marching through a hostile territory
+an army ought to march in the order best adapted to deliver battle with
+effect should need arise? [5]--a golden rule which, punctually obeyed
+by some, is disobeyed by others. Again, as all the world knows, it is
+better to place day and night pickets [6] in front of an encampment. Yet
+even that is a procedure which, carefully observed at times, is at times
+as carelessly neglected. Once more: not one man in ten thousand, [7]
+I suppose, but knows that when a force is marching through a narrow
+defile, the safer method is to occupy beforehand certain points of
+vantage. [8] Yet this precaution also has been known to be neglected.
+
+ [5] See Thuc. ii. 81: "The Hellenic troops maintained order on the
+    march and kept a look-out until..."--Jowett.
+
+ [6] See "Cyrop." I. vi. 43.
+
+ [7] Lit. "it would be hard to find the man who did not know."
+
+ [8] Or, "to seize advantageous positions in advance." Cf. "Hiero," x.
+    5.
+
+Similarly, every one will tell you that manure is the best thing in
+the world for agriculture, and every one can see how naturally it is
+produced. Still, though the method of production is accurately known,
+though there is every facility to get it in abundance, the fact remains
+that, while one man takes pains to have manure collected, another is
+entirely neglectful. And yet God sends us rain from heaven, and every
+hollow place becomes a standing pool, while earth supplies materials of
+every kind; the sower, too, about to sow must cleanse the soil, and what
+he takes as refuse from it needs only to be thrown into water and time
+itself will do the rest, shaping all to gladden earth. [9] For matter
+in every shape, nay earth itself, [10] in stagnant water turns to fine
+manure.
+
+ [9] Lit. "Time itself will make that wherein Earth rejoices."
+
+ [10] i.e. "each fallen leaf, each sprig or spray of undergrowth, the
+    very weeds, each clod." Lit. "what kind of material, what kind of
+    soil does not become manure when thrown into stagnant water?"
+
+So, again, as touching the various ways in which the earth itself needs
+treatment, either as being too moist for sowing, or too salt [11] for
+planting, these and the processes of cure are known to all men: how
+in one case the superfluous water is drawn off by trenches, and in the
+other the salt corrected by being mixed with various non-salt bodies,
+moist or dry. Yet here again, in spite of knowledge, some are careful of
+these matters, others negligent.
+
+ [11] See Anatol. "Geop." ii. 10. 9; Theophr. "de Caus." ii. 5. 4, 16.
+    8, ap. Holden. Cf. Virg. "Georg." ii. 238:
+
+salsa autem tellus, et quae perhibetur amara frugibus infelix.
+
+But even if a man were altogether ignorant what earth can yield, were he
+debarred from seeing any fruit or plant, prevented hearing from the
+lips of any one the truth about this earth: even so, I put it to you, it
+would be easier far for any living soul to make experiments on a piece
+of land, [12] than on a horse, for instance, or on his fellow-man. For
+there is nought which earth displays with intent to deceive, but in
+clear and simple language stamped with the seal of truth she informs
+us what she can and cannot do. [13] Thus it has ever seemed to me that
+earth is the best discoverer of true honesty, [14] in that she offers
+all her stores of knowledge in a shape accessible to the learner, so
+that he who runs may read. Here it is not open to the sluggard, as in
+other arts, to put forward the plea of ignorance or lack of knowledge,
+for all men know that earth, if kindly treated, will repay in kind.
+No! there is no witness [15] against a coward soul so clear as that of
+husbandry; [16] since no man ever yet persuaded himself that he could
+live without the staff of life. He therefore that is unskilled in other
+money-making arts and will not dig, shows plainly he is minded to make
+his living by picking and stealing, or by begging alms, or else he
+writes himself down a very fool. [17]
+
+ [12] Or, "this fair earth herself."
+
+ [13] Or, "earth our mother reveals her powers and her impotence."
+
+ [14] Lit. "of the good and the bad." Cf. Dem. "adv. Phorm." 918. 18.
+
+ [15] Lit. "no accuser of." Cf. Aesch. "Theb." 439.
+
+ [16] Reading, with Sauppe, {all' e georgia}, or if, with Jacobs, {e en
+    georgia argia}, transl. "as that of idleness in husbandry."
+
+ [17] Or, "if not, he must be entirely irrational." Cf. Plat. "Apol."
+    37 C.
+
+Presently, Ischomachus proceeded: Now it is of prime importance, [18] in
+reference to the profitableness or unprofitableness of agriculture, even
+on a large estate where there are numerous [19] workfolk, [20] whether a
+man takes any pains at all to see that his labourers are devoted to the
+work on hand during the appointed time, [21] or whether he neglects that
+duty. Since one man will fairly distance ten [22] simply by working at
+the time, and another may as easily fall short by leaving off before the
+hour. [23] In fact, to let the fellows take things easily the whole day
+through will make a difference easily of half in the whole work. [24]
+
+ [18] Lit. "it made a great difference, he said, with regard to profit
+    and loss in agriculture."
+
+ [19] Or if, after Hertlein, adding {kai meionon}, transl. "workmen now
+    more, now less, in number."
+
+ [20] {ergasteron}, "poet." L. & S. cf. "Orph. H." 65. 4. See above, v.
+    15; xiii. 10.
+
+ [21] Cf. Herod. II. ii. 2.
+
+ [22] Or, "Why! one man in ten makes all the difference by..."
+    {para} = "by comparison with."
+
+ [23] Reading as vulg., or if {to me pro k.t.l.} transl. "by not
+    leaving off, etc."
+
+ [24] i.e. "is a difference of fifty per cent on the whole work."
+
+As, on a walking-expedition, it may happen, of two wayfarers, the
+one will gain in pace upon the other half the distance say in every
+five-and-twenty miles, [25] though both alike are young and hale of
+body. The one, in fact, is bent on compassing the work on which he
+started, he steps out gaily and unflinchingly; the other, more slack in
+spirit, stops to recruit himself and contemplate the view by fountain
+side and shady nook, as though his object were to court each gentle
+zephyr. So in farm work; there is a vast difference as regards
+performance between those who do it not, but seek excuse for idleness
+and are suffered to be listless. Thus, between good honest work and base
+neglect there is as great a difference as there is between--what shall I
+say?--why, work and idleness. [26] The gardeners, look, are hoeing vines
+to keep them clean and free of weeds; but they hoe so sorrily that the
+loose stuff grows ranker and more plentiful. Can you call that [27]
+anything but idleness?
+
+ [25] Lit. "per 200 stades."
+
+ [26] Or, "wholly to work and wholly to be idle." Reading as Sauppe,
+    etc., or if with Holden, etc., {to de de kalos kai to kakos
+    ergazesthai e epimeleisthai}, transl. "between toil and
+    carefulness well or ill expended there lies all the difference;
+    the two things are sundered as wide apart as are the poles of work
+    and play," etc. A. Jacobs' emend. ap. Hartm. "An. Xen." p. 211,
+    {to de de kakos ergazesthai e kakos epimeleisthai kei to kalos},
+    seems happy.
+
+ [27] Or, "such a hoer aught but an idle loon."
+
+Such, Socrates, are the ills which cause a house to crumble far more
+than lack of scientific knowledge, however rude it be. [28] For if
+you will consider; on the one hand, there is a steady outflow [29] of
+expenses from the house, and, on the other, a lack of profitable works
+outside to meet expenses; need you longer wonder if the field-works
+create a deficit and not a surplus? In proof, however, that the man who
+can give the requisite heed, while straining every nerve in the pursuit
+of agriculture, has speedy [30] and effective means of making money, I
+may cite the instance of my father, who had practised what he preached.
+[31]
+
+ [28] Cf. Thuc. v. 7; Plat. "Rep." 350 A; "Theaet." 200 B.
+
+ [29] Or, "the expenses from the house are going on at the full rate,"
+    {enteleis}. Holden cf. Aristoph. "Knights," 1367: {ton misthon
+    apodoso 'ntele}, "I'll have the arrears of seamen's wages paid to
+    a penny" (Frere).
+
+ [30] {anutikotaten}. Cf. "Hipparch," ii. 6.
+
+ [31] Or, "who merely taught me what he had himself carried out in
+    practice."
+
+Now, my father would never suffer me to purchase an estate already under
+cultivation, but if he chanced upon a plot of land which, owing to the
+neglect or incapacity of the owner, was neither tilled nor planted, [32]
+nothing would satisfy him but I must purchase it. He had a saying that
+estates already under cultivation cost a deal of money and allowed of
+no improvement; and where there is no prospect of improvement, more than
+half the pleasure to be got from the possession vanishes. The height of
+happiness was, he maintained, to see your purchase, be it dead chattel
+or live animal, [33] go on improving daily under your own eyes. [34]
+Now, nothing shows a larger increase [35] than a piece of land reclaimed
+from barren waste and bearing fruit a hundredfold. I can assure you,
+Socrates, many is the farm which my father and I made worth I do not
+know how many times more than its original value. And then, Socrates,
+this valuable invention [36] is so easy to learn that you who have but
+heard it know and understand it as well as I myself do, and can go away
+and teach it to another if you choose. Yet my father did not learn it of
+another, nor did he discover it by a painful mental process; [37] but,
+as he has often told me, through pure love of husbandry and fondness of
+toil, he would become enamoured of such a spot as I describe, [38] and
+then nothing would content him but he must own it, in order to have
+something to do, and at the same time, to derive pleasure along with
+profit from the purchase. For you must know, Socrates, of all Athenians
+I have ever heard of, my father, as it seems to me, had the greatest
+love for agricultural pursuits.
+
+ [32] i.e. out of cultivation, whether as corn land or for fruit trees,
+    viz. olive, fig, vine, etc.
+
+ [33] Or, "be it a dead thing or a live pet." Cf. Plat. "Theaet." 174
+    B; "Laws," 789 B, 790 D, 819 B; "C. I." 1709.
+
+ [34] Cf. "Horsem." iii. 1; and see Cowley's Essay above referred to.
+
+ [35] Or, "is susceptible of greater improvement."
+
+ [36] Or, "discovery." See "Anab." III. v. 12; "Hell." IV. v. 4;
+    "Hunting," xiii. 13.
+
+ [37] Or, "nor did he rack his brains to discover it." See "Mem." III.
+    v. 23. Cf. Aristoph. "Clouds," 102, {merimnophrontistai}, minute
+    philosophers.
+
+ [38] "He could not see an estate of the sort described but he must
+    fall over head and ears in love with it at first sight; have it he
+    must."
+
+When I heard this, I could not resist asking a question; Ischomachus (I
+said), did your father retain possession of all the farms he put under
+cultivation, or did he part with them whenever he was offered a good
+price?
+
+He parted with them, without a doubt (replied Ischomachus), but then at
+once he bought another in the place of what he sold, and in every case
+an untilled farm, in order to gratify his love for work.
+
+As you describe him (I proceeded), your father must truly have
+been formed by nature with a passion for husbandry, not unlike that
+corn-hunger which merchants suffer from. You know their habits: by
+reason of this craving after corn, [39] whenever they hear that corn is
+to be got, they go sailing off to find it, even if they must cross the
+Aegean, or the Euxine, or the Sicilian seas. And when they have got as
+much as ever they can get, they will not let it out of their sight, but
+store it in the vessel on which they sail themselves, and off they go
+across the seas again. [40] Whenever they stand in need of money, they
+will not discharge their precious cargo, [41] at least not in haphazard
+fashion, wherever they may chance to be; but first they find out where
+corn is at the highest value, and where the inhabitants will set the
+greatest store by it, and there they take and deliver the dear article.
+Your father's fondness for agriculture seems to bear a certain family
+resemblance to this passion.
+
+ [39] Lit. "of their excessive love for corn."
+
+ [40] Lit. "they carry it across the seas again, and that, too, after
+    having stored it in the hold of the very vessel in which they sail
+    themselves."
+
+ [41] Or, "their treasure." {auton} throughout, which indeed is the
+    humour of the passage. The love of John Barleycorn is their master
+    passion.
+
+To these remarks Ischomachus replied: You jest, Socrates; but still I
+hold to my belief: that man is fond of bricks and mortar who no sooner
+has built one house than he must needs sell it and proceed to build
+another.
+
+To be sure, Ischomachus (I answered), and for my part I assure you, upon
+oath, I, Socrates, do verily and indeed believe [42] you that all men by
+nature love (or hold they ought to love) those things wherebysoever they
+believe they will be benefited.
+
+ [32] Reading {e men pisteuein soi phusei (nomizein) philein tauta
+    pantas...}; and for the "belief" propounded with so much
+    humorous emphasis, see Adam Smith, "Moral Sentiments." Hartman,
+    "An. Xen." 180, cf. Plat. "Lysis."
+
+
+
+XXI
+
+After a pause, I added: I am turning over in my mind how cleverly you
+have presented the whole argument to support your thesis: which was,
+that of all arts the art of husbandry is the easiest to learn. And now,
+as the result of all that has been stated, I am entirely persuaded that
+this is so.
+
+Isch. Yes, Socrates, indeed it is. But I, on my side, must in turn admit
+that as regards that faculty which is common alike to every kind of
+conduct (tillage, or politics, the art of managing a house, or of
+conducting war), the power, namely, of command [1]--I do subscribe to
+your opinion, that on this score one set of people differ largely
+from another both in point of wit and judgement. On a ship of war, for
+instance, [2] the ship is on the high seas, and the crew must row whole
+days together to reach moorings. [3] Now note the difference. Here you
+may find a captain [4] able by dint of speech and conduct to whet the
+souls of those he leads, and sharpen them to voluntary toils; and there
+another so dull of wit and destitute of feeling that it will take his
+crew just twice the time to finish the same voyage. See them step on
+shore. The first ship's company are drenched in sweat; but listen, they
+are loud in praise of one another, the captain and his merry men alike.
+And the others? They are come at last; they have not turned a hair, the
+lazy fellows, but for all that they hate their officer and by him are
+hated.
+
+ [1] See "Mem." I. i. 7.
+
+ [2] Or, "the crew must row the livelong day..."
+
+ [3] For an instance see "Hell." VI. ii. 27, Iphicrates' periplus.
+
+ [4] Or, "one set of boatswains." See Thuc. ii. 84. For the duties of
+    the Keleustes see "Dict. Gk. Rom. Ant." s.v. portisculus; and for
+    the type of captain see "Hell." V. i. 3, Teleutias.
+
+Generals, too, will differ (he proceeded), the one sort from the other,
+in this very quality. Here you have a leader who, incapable of kindling
+a zest for toil and love of hairbreadth 'scapes, is apt to engender in
+his followers that base spirit which neither deigns nor chooses to obey,
+except under compulsion. They even pride and plume themselves, [5] the
+cowards, on their opposition to their leader; this same leader who, in
+the end, will make his men insensible to shame even in presence of
+most foul mishap. On the other hand, put at their head another stamp of
+general: one who is by right divine [6] a leader, good and brave, a
+man of scientific knowledge. Let him take over to his charge those
+malcontents, or others even of worse character, and he will have them
+presently ashamed of doing a disgraceful deed. "It is nobler to obey"
+will be their maxim. They will exult in personal obedience and in common
+toil, where toil is needed, cheerily performed. For just as an unurged
+zeal for voluntary service [7] may at times invade, we know, the breasts
+of private soldiers, so may like love of toil with emulous longing to
+achieve great deeds of valour under the eyes of their commander, be
+implanted in whole armies by good officers.
+
+ [5] Lit. "magnify themselves." See "Ages." x. 2; "Pol. Lac." viii. 2.
+
+ [6] Or, "god-like," "with something more than human in him." See Hom.
+    "Il." xxiv. 259:
+
+{oude eokei andros ge thnetou pais emmenai alla theoio.}
+
+"Od." iv. 691; {theioi basilees}. Cf. Carlyle, "Heroes"; Plat. "Meno,"
+99 D: Soc. "And may we not, Meno, truly call those men divine who,
+having no understanding, yet succeed in many a grand deed and word?"
+And below: Soc. "And the women too, Meno, call good men divine; and the
+Spartans, when they praise a good man, say, 'that he is a divine man'"
+(Jowett). Arist. "Eth. N." vii. 1: "That virtue which transcends the
+human, and which is of an heroic or godlike type, such as Priam, in the
+poems of Homer, ascribes to Hector, when wishing to speak of his great
+goodness:
+
+     Not woman-born seemed he, but sprung from gods."
+
+And below: "And exactly as it is a rare thing to find a man of godlike
+nature--to use the expression of the Spartans, 'a godlike man,' which
+they apply to those whom they expressively admire--so, too, brutality is
+a type of character rarely found among men" (Robert Williams).
+
+ [7] Reading {etheloponia tis}, or if {philoponia}, transl. "just as
+    some strange delight in labour may quicken in the heart of many an
+    individual soldier." See "Anab." IV. vii. 11.
+
+Happy must that leader be whose followers are thus attached to him:
+beyond all others he will prove a stout and strong commander. And by
+strong, I mean, not one so hale of body as to tower above the stoutest
+of the soldiery themselves; no, nor him whose skill to hurl a javelin
+or shoot an arrow will outshine the skilfullest; nor yet that mounted
+on the fleetest charger it shall be his to bear the brunt of danger
+foremost amid the knightliest horsemen, the nimblest of light infantry.
+No, not these, but who is able to implant a firm persuasion in the minds
+of all his soldiers: follow him they must and will through fire, if need
+be, or into the jaws of death. [8]
+
+ [8] Or, "through flood and fire or other desperate strait." Cf.
+    "Anab." II. vi. 8.
+
+Lofty of soul and large of judgment [9] may he be designated justly, at
+whose back there steps a multitude stirred by his sole sentiment; not
+unreasonably may he be said to march "with a mighty arm," [10] to whose
+will a thousand willing hands are prompt to minister; a great man in
+every deed he is who can achieve great ends by resolution rather than
+brute force.
+
+ [9] See "Ages." ix. 6, "of how lofty a sentiment."
+
+ [10] See Herod. vii. 20, 157; Thuc. iii. 96.
+
+So, too, within the field of private industry, the person in authority,
+be it the bailiff, be it the overseer, [11] provided he is able to
+produce unflinching energy, intense and eager, for the work, belongs
+to those who haste to overtake good things [12] and reap great plenty.
+Should the master (he proceeded), being a man possessed of so
+much power, Socrates, to injure the bad workman and reward the
+zealous--should he suddenly appear, and should his appearance in the
+labour field produce no visible effect upon his workpeople, I cannot say
+I envy or admire him. But if the sight of him is followed by a stir
+of movement, if there come upon [13] each labourer fresh spirit, with
+mutual rivalry and keen ambition, drawing out the finest qualities of
+each, [14] of him I should say, Behold a man of kingly disposition.
+And this, if I mistake not, is the quality of greatest import in every
+operation which needs the instrumentality of man; but most of all,
+perhaps, in agriculture. Not that I would maintain that it is a thing to
+be lightly learnt by a glance of the eye, or hearsay fashion, as a tale
+that is told. Far from it, I assert that he who is to have this
+power has need of education; he must have at bottom a good natural
+disposition; and, what is greatest of all, he must be himself a god-like
+being. [15] For if I rightly understand this blessed gift, this faculty
+of command over willing followers, by no means is it, in its entirety,
+a merely human quality, but it is in part divine. It is a gift plainly
+given to those truly initiated [16] in the mystery of self-command.
+Whereas despotism over unwilling slaves, the heavenly ones give, as it
+seems to me, to those whom they deem worthy to live the life of Tantalus
+in Hades, of whom it is written [17] "he consumes unending days in
+apprehension of a second death."
+
+ [11] According to Sturz, "Lex." s.v., the {epitropos} is (as a rule,
+    see "Mem." II. viii.) a slave or freedman, the {epistates} a free
+    man. See "Mem." III. v. 18.
+
+ [12] Apparently a homely formula, like "make hay whilst the sun
+    shines," "a stitch in time saves nine."
+
+ [13] Cf. Hom. "Il." ix. 436, xvii. 625; "Hell." VII. i. 31.
+
+ [14] Reading {kratiste ousa}, or if with Heindorf, {kratisteusai},
+    transl. "to prove himself the best."
+
+ [15] See "Cyrop." I. i. 3; Grote, "Plato," vol. iii. 571.
+
+ [16] See Plat. "Phaed." 69 C; Xen. "Symp." i. 10.
+
+ [17] Or, "it is said." See Eur. "Orest." 5, and Porson ad loc.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Economist, by Xenophon
+
+*** END OF THE PROJECT GUTENBERG EBOOK 1173 ***
diff --git a/1173-h/1173-h.htm b/1173-h/1173-h.htm
new file mode 100644
index 0000000..ffd7169
--- /dev/null
+++ b/1173-h/1173-h.htm
@@ -0,0 +1,5107 @@
+<?xml version="1.0" encoding="UTF-8"?>
+
+<!DOCTYPE html
+   PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+   "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" >
+
+<html xmlns="http://www.w3.org/1999/xhtml" lang="en">
+  <head>
+    <title>
+      The Economist, by Xenophon
+    </title>
+    <style type="text/css" xml:space="preserve">
+    
+    body { margin:5%; background:#faebd0; text-align:justify}
+    P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; }
+    H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; }
+    hr  { width: 50%; text-align: center;}
+    .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; }
+    blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;}
+    .mynote    {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;}
+    .toc       { margin-left: 10%; margin-bottom: .75em;}
+    .toc2      { margin-left: 20%;}
+    div.fig    { display:block; margin:0 auto; text-align:center; }
+    div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; }
+    .figleft   {float: left; margin-left: 0%; margin-right: 1%;}
+    .figright  {float: right; margin-right: 0%; margin-left: 1%;}
+    .pagenum   {display:inline; font-size: 70%; font-style:normal;
+               margin: 0; padding: 0; position: absolute; right: 1%;
+               text-align: right;}
+    pre        { font-style: italic; font-size: 90%; margin-left: 10%;}
+    
+</style>
+  </head>
+  <body>
+<div>*** START OF THE PROJECT GUTENBERG EBOOK 1173 ***</div>
+    <p>
+      <br /><br />
+    </p>
+    <h1>
+      THE ECONOMIST
+    </h1>
+    <p>
+      <br />
+    </p>
+    <h2>
+      By Xenophon
+    </h2>
+    <p>
+      <br />
+    </p>
+    <h3>
+      Translation by H. G. Dakyns
+    </h3>
+    <p>
+      <br /><br />
+    </p>
+<pre xml:space="preserve">
+            Xenophon the Athenian was born 431 B.C. He was a
+            pupil of Socrates. He marched with the Spartans,
+            and was exiled from Athens. Sparta gave him land
+            and property in Scillus, where he lived for many
+            years before having to move once more, to settle
+            in Corinth. He died in 354 B.C.
+            </pre>
+<pre xml:space="preserve">
+            The Economist records Socrates and Critobulus in
+            a talk about profitable estate management, and a
+            lengthy recollection by Socrates of Ischomachus'
+            discussion of the same topic.
+            </pre>
+    <p>
+      PREPARER'S NOTE
+    </p>
+<pre xml:space="preserve">
+     This was typed from Dakyns' series, "The Works of Xenophon," a
+     four-volume set. The complete list of Xenophon's works (though
+     there is doubt about some of these) is:
+
+     Work                                   Number of books
+
+     The Anabasis                                         7
+     The Hellenica                                        7
+     The Cyropaedia                                       8
+     The Memorabilia                                      4
+     The Symposium                                        1
+     The Economist                                        1
+     On Horsemanship                                      1
+     The Sportsman                                        1
+     The Cavalry General                                  1
+     The Apology                                          1
+     On Revenues                                          1
+     The Hiero                                            1
+     The Agesilaus                                        1
+     The Polity of the Athenians and the Lacedaemonians   2
+
+     Text in brackets "{}" is my transliteration of Greek text into
+     English using an Oxford English Dictionary alphabet table. The
+     diacritical marks have been lost.
+</pre>
+    <p>
+      <br /> <br />
+    </p>
+    <hr />
+    <p>
+      <br /> <br /> <a name="link2H_4_0002" id="link2H_4_0002">
+      <!--  H2 anchor --> </a>
+    </p>
+    <h1>
+      THE ECONOMIST (1)
+    </h1>
+    <h3>
+      A Treatise on the Science of the Household in the form of a Dialogue
+    </h3>
+    <p>
+      <br /> INTERLOCUTORS
+    </p>
+    <p>
+      Socrates and Critobulus
+    </p>
+    <p>
+      At Chapter VII. a prior discussion held between Socrates and Ischomachus
+      is introduced: On the life of a "beautiful and good" man.
+    </p>
+    <p>
+      In these chapters (vii.-xxi.) Socrates is represented by the author as
+      repeating for the benefit of Critobulus and the rest certain conversations
+      which he had once held with the beautiful and good Ischomachus on the
+      essentials of economy. It was a tete-a-tete discussion, and in the
+      original Greek the remarks of the two speakers are denoted by such phrases
+      as {ephe o 'Iskhomakhos&mdash;ephen egio}&mdash;"said (he) Ischomachus,"
+      "said I." (Socrates) To save the repetition of expressions tedious in
+      English, I have, whenever it seemed help to do so, ventured to throw parts
+      of the reported conversations into dramatic form, inserting "Isch." "Soc."
+      in the customary way to designate the speakers; but these, it must be
+      borne in mind, are merely "asides" to the reader, who will not forget that
+      Socrates is the narrator throughout&mdash;speaking of himself as "I," and
+      of Ischomachus as "he," or by his name.&mdash;Translator's note, addressed
+      to the English reader.
+    </p>
+    <p>
+      <a name="link2H_4_0003" id="link2H_4_0003">
+      <!--  H2 anchor --> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      I
+    </h2>
+    <p>
+      I once heard him (2) discuss the topic of economy (3) after the following
+      manner. Addressing Critobulus, (4) he said: Tell me, Critobulus, is
+      "economy," like the words "medicine," "carpentry," "building,"
+      "smithying," "metal-working," and so forth, the name of a particular kind
+      of knowledge or science?
+    </p>
+<pre xml:space="preserve">
+ (1) By "economist" we now generally understand "political economist,"
+    but the use of the word as referring to domestic economy, the
+    subject matter of the treatise, would seem to be legitimate.
+
+ (2) "The master."
+
+ (3) Lit. "the management of a household and estate." See Plat. "Rep."
+    407 B; Aristot. "Eth. N." v. 6; "Pol." i. 3.
+
+ (4) See "Mem." I. iii. 8; "Symp." p. 292.
+</pre>
+    <p>
+      Crit. Yes, I think so.
+    </p>
+    <p>
+      Soc. And as, in the case of the arts just named, we can state the proper
+      work or function of each, can we (similarly) state the proper work and
+      function of economy?
+    </p>
+    <p>
+      Crit. It must, I should think, be the business of the good economist (5)
+      at any rate to manage his own house or estate well.
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "manager of a house or estate."
+</pre>
+    <p>
+      Soc. And supposing another man's house to be entrusted to him, he would be
+      able, if he chose, to manage it as skilfully as his own, would he not?
+      since a man who is skilled in carpentry can work as well for another as
+      for himself: and this ought to be equally true of the good economist?
+    </p>
+    <p>
+      Crit. Yes, I think so, Socrates.
+    </p>
+    <p>
+      Soc. Then there is no reason why a proficient in this art, even if he does
+      not happen to possess wealth of his own, should not be paid a salary for
+      managing a house, just as he might be paid for building one?
+    </p>
+    <p>
+      Crit. None at all: and a large salary he would be entitled to earn if,
+      after paying the necessary expenses of the estate entrusted to him, he can
+      create a surplus and improve the property.
+    </p>
+    <p>
+      Soc. Well! and this word "house," what are we to understand by it? the
+      domicile merely? or are we to include all a man's possessions outside the
+      actual dwelling-place? (6)
+    </p>
+<pre xml:space="preserve">
+ (6) Lit. "is it synonymous with dwelling-place, or is all that a man
+    possesses outside his dwelling-place part of his house or estate?"
+</pre>
+    <p>
+      Crit. Certainly, in my opinion at any rate, everything which a man has
+      got, even though some portion of it may lie in another part of the world
+      from that in which he lives, (7) forms part of his estate.
+    </p>
+<pre xml:space="preserve">
+ (7) Lit. "not even in the same state or city."
+</pre>
+    <p>
+      Soc. "Has got"? but he may have got enemies?
+    </p>
+    <p>
+      Crit. Yes, I am afraid some people have got a great many.
+    </p>
+    <p>
+      Soc. Then shall we say that a man's enemies form part of his possessions?
+    </p>
+    <p>
+      Crit. A comic notion indeed! that some one should be good enough to add to
+      my stock of enemies, and that in addition he should be paid for his kind
+      services.
+    </p>
+    <p>
+      Soc. Because, you know, we agreed that a man's estate was identical with
+      his possessions?
+    </p>
+    <p>
+      Crit. Yes, certainly! the good part of his possessions; but the evil
+      portion! no, I thank you, that I do not call part of a man's possessions.
+    </p>
+    <p>
+      Soc. As I understand, you would limit the term to what we may call a man's
+      useful or advantageous possessions?
+    </p>
+    <p>
+      Crit. Precisely; if he has things that injure him, I should regard these
+      rather as a loss than as wealth.
+    </p>
+    <p>
+      Soc. It follows apparently that if a man purchases a horse and does not
+      know how to handle him, but each time he mounts he is thrown and sustains
+      injuries, the horse is not part of his wealth?
+    </p>
+    <p>
+      Crit. Not, if wealth implies weal, certainly.
+    </p>
+    <p>
+      Soc. And by the same token land itself is no wealth to a man who so works
+      it that his tillage only brings him loss?
+    </p>
+    <p>
+      Crit. True; mother earth herself is not a source of wealth to us if,
+      instead of helping us to live, she helps us to starve.
+    </p>
+    <p>
+      Soc. And by a parity of reasoning, sheep and cattle may fail of being
+      wealth if, through want of knowledge how to treat them, their owner loses
+      by them; to him at any rate the sheep and the cattle are not wealth?
+    </p>
+    <p>
+      Crit. That is the conclusion I draw.
+    </p>
+    <p>
+      Soc. It appears, you hold to the position that wealth consists of things
+      which benefit, while things which injure are not wealth?
+    </p>
+    <p>
+      Crit. Just so.
+    </p>
+    <p>
+      Soc. The same things, in fact, are wealth or not wealth, according as a
+      man knows or does not know the use to make of them? To take an instance, a
+      flute may be wealth to him who is sufficiently skilled to play upon it,
+      but the same instrument is no better than the stones we tread under our
+      feet to him who is not so skilled... unless indeed he chose to sell it?
+    </p>
+    <p>
+      Crit. That is precisely the conclusion we should come to. (8) To persons
+      ignorant of their use (9) flutes are wealth as saleable, but as
+      possessions not for sale they are no wealth at all; and see, Socrates, how
+      smoothly and consistently the argument proceeds, (10) since it is admitted
+      that things which benefit are wealth. The flutes in question unsold are
+      not wealth, being good for nothing: to become wealth they must be sold.
+    </p>
+<pre xml:space="preserve">
+ (8) Reading {tout auto}, or if {tout au} with Sauppe, transl. "Yes,
+    that is another position we may fairly subscribe to."
+
+ (9) i.e. "without knowledge of how to use them."
+
+ (10) Or, "our discussion marches on all-fours, as it were."
+</pre>
+    <p>
+      Yes! (rejoined Socrates), presuming the owner knows how to sell them;
+      since, supposing again he were to sell them for something which he does
+      not know how to use, (11) the mere selling will not transform them into
+      wealth, according to your argument.
+    </p>
+<pre xml:space="preserve">
+ (11) Reading {pros touto o}, or if {pros touton, os}, transl. "to a
+    man who did not know how to use them."
+</pre>
+    <p>
+      Crit. You seem to say, Socrates, that money itself in the pockets of a man
+      who does not know how to use it is not wealth?
+    </p>
+    <p>
+      Soc. And I understand you to concur in the truth of our proposition so
+      far: wealth is that, and that only, whereby a man may be benefited.
+      Obviously, if a man used his money to buy himself a mistress, to the grave
+      detriment of his body and soul and whole estate, how is that particular
+      money going to benefit him now? What good will he extract from it?
+    </p>
+    <p>
+      Crit. None whatever, unless we are prepared to admit that hyoscyamus, (12)
+      as they call it, is wealth, a poison the property of which is to drive
+      those who take it mad.
+    </p>
+<pre xml:space="preserve">
+ (12) "A dose of henbane, 'hogs'-bean,' so called." Diosc. 4. 69; 6.
+    15; Plut. "Demetr." xx. (Clough, v. 114).
+</pre>
+    <p>
+      Soc. Let money then, Critobulus, if a man does not know how to use it
+      aright&mdash;let money, I say, be banished to the remote corners of the
+      earth rather than be reckoned as wealth. (13) But now, what shall we say
+      of friends? If a man knows how to use his friends so as to be benefited by
+      them, what of these?
+    </p>
+<pre xml:space="preserve">
+ (13) Or, "then let it be relegated... and there let it lie in the
+    category of non-wealth."
+</pre>
+    <p>
+      Crit. They are wealth indisputably, and in a deeper sense than cattle are,
+      if, as may be supposed, they are likely to prove of more benefit to a man
+      than wealth of cattle.
+    </p>
+    <p>
+      Soc. It would seem, according to your argument, that the foes of a man's
+      own household after all may be wealth to him, if he knows how to turn them
+      to good account? (14)
+    </p>
+<pre xml:space="preserve">
+ (14) Vide supra.
+</pre>
+    <p>
+      Crit. That is my opinion, at any rate.
+    </p>
+    <p>
+      Soc. It would seem, it is the part of a good economist (15) to know how to
+      deal with his own or his employer's foes so as to get profit out of them?
+    </p>
+<pre xml:space="preserve">
+ (15) "A good administrator of an estate."
+</pre>
+    <p>
+      Crit. Most emphatically so.
+    </p>
+    <p>
+      Soc. In fact, you need but use your eyes to see how many private persons,
+      not to say crowned heads, do owe the increase of their estates to war.
+    </p>
+    <p>
+      Crit. Well, Socrates, I do not think, so far, the argument could be
+      improved on; (16) but now comes a puzzle. What of people who have got the
+      knowledge and the capital (17) required to enhance their fortunes, if only
+      they will put their shoulders to the wheel; and yet, if we are to believe
+      our senses, that is just the one thing they will not do, and so their
+      knowledge and accomplishments are of no profit to them? Surely in their
+      case also there is but one conclusion to be drawn, which is, that neither
+      their knowledge nor their possessions are wealth.
+    </p>
+<pre xml:space="preserve">
+ (16) Or, "Thanks, Socrates. Thus far the statement of the case would
+    seem to be conclusive&mdash;but what are we to make of this? Some
+    people..."
+
+ (17) Lit. "the right kinds of knowledge and the right starting-points."
+</pre>
+    <p>
+      Soc. Ah! I see, Critobulus, you wish to direct the discussion to the topic
+      of slaves?
+    </p>
+    <p>
+      Crit. No indeed, I have no such intention&mdash;quite the reverse. I want
+      to talk about persons of high degree, of right noble family (18) some of
+      them, to do them justice. These are the people I have in my mind's eye,
+      gifted with, it may be, martial or, it may be, civil accomplishments,
+      which, however, they refuse to exercise, for the very reason, as I take
+      it, that they have no masters over them.
+    </p>
+<pre xml:space="preserve">
+ (18) "Eupatrids."
+</pre>
+    <p>
+      Soc. No masters over them! but how can that be if, in spite of their
+      prayers for prosperity and their desire to do what will bring them good,
+      they are still so sorely hindered in the exercise of their wills by those
+      that lord it over them?
+    </p>
+    <p>
+      Crit. And who, pray, are these lords that rule them and yet remain unseen?
+    </p>
+    <p>
+      Soc. Nay, not unseen; on the contrary, they are very visible. And what is
+      more, they are the basest of the base, as you can hardly fail to note, if
+      at least you believe idleness and effeminacy and reckless negligence to be
+      baseness. Then, too, there are other treacherous beldames giving
+      themselves out to be innocent pleasures, to wit, dicings and profitless
+      associations among men. (19) These in the fulness of time appear in all
+      their nakedness even to them that are deceived, showing themselves that
+      they are after all but pains tricked out and decked with pleasures. These
+      are they who have the dominion over those you speak of and quite hinder
+      them from every good and useful work.
+    </p>
+<pre xml:space="preserve">
+ (19) Or, "frivolous society."
+</pre>
+    <p>
+      Crit. But there are others, Socrates, who are not hindered by these
+      indolences&mdash;on the contrary, they have the most ardent disposition to
+      exert themselves, and by every means to increase their revenues; but in
+      spite of all, they wear out their substance and are involved in endless
+      difficulties. (20)
+    </p>
+<pre xml:space="preserve">
+ (20) Or, "become involved for want of means."
+</pre>
+    <p>
+      Soc. Yes, for they too are slaves, and harsh enough are their taskmasters;
+      slaves are they to luxury and lechery, intemperance and the wine-cup along
+      with many a fond and ruinous ambition. These passions so cruelly belord it
+      over the poor soul whom they have got under their thrall, that so long as
+      he is in the heyday of health and strong to labour, they compel him to
+      fetch and carry and lay at their feet the fruit of his toils, and to spend
+      it on their own heart's lusts; but as soon as he is seen to be incapable
+      of further labour through old age, they leave him to his gray hairs and
+      misery, and turn to seize on other victims. (21) Ah! Critobulus, against
+      these must we wage ceaseless war, for very freedom's sake, no less than if
+      they were armed warriors endeavouring to make us their slaves. Nay, foemen
+      in war, it must be granted, especially when of fair and noble type, have
+      many times ere now proved benefactors to those they have enslaved. By dint
+      of chastening, they have forced the vanquished to become better men and to
+      lead more tranquil lives in future. (22) But these despotic queens never
+      cease to plague and torment their victims in body and soul and substance
+      until their sway is ended.
+    </p>
+<pre xml:space="preserve">
+ (21) "To use others as their slaves."
+
+ (22) Lit. "Enemies for the matter of that, when, being beautiful and
+    good, they chance to have enslaved some other, have ere now in
+    many an instance chastened and compelled the vanquished to be
+    better and to live more easily for the rest of time."
+</pre>
+    <p>
+      II
+    </p>
+    <p>
+      The conversation was resumed by Critobulus, and on this wise. He said: I
+      think I take your meaning fully, Socrates, about these matters; and for
+      myself, examining my heart, I am further satisfied, I have sufficient
+      continence and self-command in those respects. So that if you will only
+      advise me on what I am to do to improve my estate, I flatter myself I
+      shall not be hindered by those despotic dames, as you call them. Come, do
+      not hesitate; only tender me what good advice you can, and trust me I will
+      follow it. But perhaps, Socrates, you have already passed sentence on us&mdash;we
+      are rich enough already, and not in need of any further wealth?
+    </p>
+    <p>
+      Soc. It is to myself rather, if I may be included in your plural "we,"
+      that I should apply the remark. I am not in need of any further wealth, if
+      you like. I am rich enough already, to be sure. But you, Critobulus, I
+      look upon as singularly poor, and at times, upon my soul, I feel a
+      downright compassion for you.
+    </p>
+    <p>
+      At this view of the case, Critobulus fell to laughing outright, retorting:
+      And pray, Socrates, what in the name of fortune do you suppose our
+      respective properties would fetch in the market, yours and mine?
+    </p>
+    <p>
+      If I could find a good purchaser (he answered), I suppose the whole of my
+      effects, including the house in which I live, might very fairly realise
+      five minae (1) (say twenty guineas). Yours, I am positively certain, would
+      fetch at the lowest more than a hundred times that sum.
+    </p>
+<pre xml:space="preserve">
+ (1) 5 x L4:1:3. See Boeckh, "P. E. A."  (Bk. i. ch. xx.), p. 109 f.
+    (Eng. ed.)
+</pre>
+    <p>
+      Crit. And with this estimate of our respective fortunes, can you still
+      maintain that you have no need of further wealth, but it is I who am to be
+      pitied for my poverty?
+    </p>
+    <p>
+      Soc. Yes, for my property is amply sufficient to meet my wants, whereas
+      you, considering the parade you are fenced about with, and the reputation
+      you must needs live up to, would be barely well off, I take it, if what
+      you have already were multiplied by three.
+    </p>
+    <p>
+      Pray, how may that be? Critobulus asked.
+    </p>
+    <p>
+      Why, first and foremost (Socrates explained), I see you are called upon to
+      offer many costly sacrifices, failing which, I take it, neither gods nor
+      men would tolerate you; and, in the next place, you are bound to welcome
+      numerous foreigners as guests, and to entertain them handsomely; thirdly,
+      you must feast your fellow-citizens and ply them with all sorts of
+      kindness, or else be cut adrift from your supporters. (2) Furthermore, I
+      perceive that even at present the state enjoins upon you various large
+      contributions, such as the rearing of studs, (3) the training of choruses,
+      the superintendence of gymnastic schools, or consular duties, (4) as
+      patron of resident aliens, and so forth; while in the event of war you
+      will, I am aware, have further obligations laid upon you in the shape of
+      pay (5) to carry on the triearchy, ship money, and war taxes (6) so
+      onerous, you will find difficulty in supporting them. Remissness in
+      respect of any of these charges will be visited upon you by the good
+      citizens of Athens no less strictly than if they caught you stealing their
+      own property. But worse than all, I see you fondling the notion that you
+      are rich. Without a thought or care how to increase your revenue, your
+      fancy lightly turns to thoughts of love, (7) as if you had some special
+      license to amuse yourself.... That is why I pity and compassionate you,
+      fearing lest some irremediable mischief overtake you, and you find
+      yourself in desperate straits. As for me, if I ever stood in need of
+      anything, I am sure you know I have friends who would assist me. They
+      would make some trifling contribution&mdash;trifling to themselves, I mean&mdash;and
+      deluge my humble living with a flood of plenty. But your friends, albeit
+      far better off than yourself, considering your respective styles of
+      living, persist in looking to you for assistance.
+    </p>
+<pre xml:space="preserve">
+ (2) See Dr. Holden ad loc., Boeckh  (Bk. iii. ch. xxiii.), p. 465 f.
+
+ (3) Cf. Lycurg. "c. Leocr." 139.
+
+ (4) Al. "presidential duties."
+
+ (5) {trierarkhias  (misthous)}. The commentators in general "suspect"
+    {misthous}. See Boeckh, "P. E. A." p. 579.
+
+ (6) See Boeckh, p. 470 f.; "Revenues," iii. 9, iv. 40.
+
+ (7) Or, "to childish matters," "frivolous affairs"; but for the full
+    import of the phrase {paidikois pragmasi} see "Ages." viii. 2.
+</pre>
+    <p>
+      Then Critobulus: I cannot gainsay what you have spoken, Socrates, it is
+      indeed high time that you were constituted my patronus, or I shall become
+      in very truth a pitiable object.
+    </p>
+    <p>
+      To which appeal Socrates made answer: Why, you yourself must surely be
+      astonished at the part you are now playing. Just now, when I said that I
+      was rich, you laughed at me as if I had no idea what riches were, and you
+      were not happy till you had cross-examined me and forced me to confess
+      that I do not possess the hundredth part of what you have; and now you are
+      imploring me to be your patron, and to stint no pains to save you from
+      becoming absolutely and in very truth a pauper. (8)
+    </p>
+<pre xml:space="preserve">
+ (8) Or, "literally beggared."
+</pre>
+    <p>
+      Crit. Yes, Socrates, for I see that you are skilled in one lucrative
+      operation at all events&mdash;the art of creating a surplus. I hope,
+      therefore, that a man who can make so much out of so little will not have
+      the slightest difficulty in creating an ample surplus out of an abundance.
+    </p>
+    <p>
+      Soc. But do not you recollect how just now in the discussion you would
+      hardly let me utter a syllable (9) while you laid down the law: if a man
+      did not know how to handle horses, horses were not wealth to him at any
+      rate; nor land, nor sheep, nor money, nor anything else, if he did not
+      know how to use them? And yet these are the very sources of revenue from
+      which incomes are derived; and how do you expect me to know the use of any
+      of them who never possessed a single one of them since I was born?
+    </p>
+<pre xml:space="preserve">
+ (9) Cf. Aristoph. "Clouds," 945; "Plut." 17; Dem. 353; and Holden ad
+    loc.
+</pre>
+    <p>
+      Crit. Yes, but we agreed that, however little a man may be blest with
+      wealth himself, a science of economy exists; and that being so, what
+      hinders you from being its professor?
+    </p>
+    <p>
+      Soc. Nothing, to be sure, (10) except what would hinder a man from knowing
+      how to play the flute, supposing he had never had a flute of his own and
+      no one had supplied the defect by lending him one to practise on: which is
+      just my case with regard to economy, (11) seeing I never myself possessed
+      the instrument of the science which is wealth, so as to go through the
+      pupil stage, nor hitherto has any one proposed to hand me over his to
+      manage. You, in fact, are the first person to make so generous an offer.
+      You will bear in mind, I hope, that a learner of the harp is apt to break
+      and spoil the instrument; it is therefore probable, if I take in hand to
+      learn the art of economy on your estate, I shall ruin it outright.
+    </p>
+<pre xml:space="preserve">
+ (10) Lit. "The very thing, God help me! which would hinder..."
+
+ (11) Lit. "the art of administering an estate."
+</pre>
+    <p>
+      Critobulus retorted: I see, Socrates, you are doing your very best to
+      escape an irksome task: you would rather not, if you can help it, stretch
+      out so much as your little finger to help me to bear my necessary burthens
+      more easily.
+    </p>
+    <p>
+      Soc. No, upon my word, I am not trying to escape: on the contrary, I shall
+      be ready, as far as I can, to expound the matter to you. (12) ... Still it
+      strikes me, if you had come to me for fire, and I had none in my house,
+      you would not blame me for sending you where you might get it; or if you
+      had asked me for water, and I, having none to give, had led you elsewhere
+      to the object of your search, you would not, I am sure, have disapproved;
+      or did you desire to be taught music by me, and I were to point out to you
+      a far more skilful teacher than myself, who would perhaps be grateful to
+      you moreover for becoming his pupil, what kind of exception could you take
+      to my behaviour?
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "to play the part of {exegetes}, 'legal adviser,' or
+    'spiritual director,' to be in fact your 'guide, philosopher, and
+    friend.'"
+</pre>
+    <p>
+      Crit. None, with any show of justice, Socrates.
+    </p>
+    <p>
+      Soc. Well, then, my business now is, Critobulus, to point out (13) to you
+      some others cleverer than myself about those matters which you are so
+      anxious to be taught by me. I do confess to you, I have made it long my
+      study to discover who among our fellow-citizens in this city are the
+      greatest adepts in the various branches of knowledge. (14) I had been
+      struck with amazement, I remember, to observe on some occasion that where
+      a set of people are engaged in identical operations, half of them are in
+      absolute indigence and the other half roll in wealth. I bethought me, the
+      history of the matter was worth investigation. Accordingly I set to work
+      investigating, and I found that it all happened very naturally. Those who
+      carried on their affairs in a haphazard manner I saw were punished by
+      their losses; whilst those who kept their wits upon the stretch and paid
+      attention I soon perceived to be rewarded by the greater ease and profit
+      of their undertakings. (15) It is to these I would recommend you to betake
+      yourself. What say you? Learn of them: and unless the will of God oppose,
+      (16) I venture to say you will become as clever a man of business as one
+      might hope to see.
+    </p>
+<pre xml:space="preserve">
+ (13) Al. "to show you that there are others."
+
+ (14) Or, "who are gifted with the highest knowledge in their
+    respective concerns." Cf. "Mem." IV. vii. 1.
+
+ (15) Lit. "got on quicker, easier, and more profitably."
+
+ (16) Or, "short of some divine interposition."
+</pre>
+    <p>
+      III
+    </p>
+    <p>
+      Critobulus, on hearing that, exclaimed: Be sure, Socrates, I will not let
+      you go now until you give the proofs which, in the presence of our
+      friends, you undertook just now to give me.
+    </p>
+    <p>
+      Well then, (1) Critobulus (Socrates replied), what if I begin by showing
+      (2) you two sorts of people, the one expending large sums on money in
+      building useless houses, the other at far less cost erecting dwellings
+      replete with all they need; will you admit that I have laid my finger here
+      on one of the essentials of economy?
+    </p>
+<pre xml:space="preserve">
+ (1) Lincke  (brackets as an editorial interpolation iii. 1, {ti oun,
+    ephe}&mdash;vi. 11, {poiomen}). See his edition "Xenophons Dialog.
+    {peri oikonomias} in seiner ursprunglichen Gestalt"; and for a
+    criticism of his views, an article by Charles D. Morris,
+    "Xenophon's Oeconomicus," in the "American Journal of Philology,"
+    vol. i. p. 169 foll.
+
+ (2) As a demonstrator.
+</pre>
+    <p>
+      Crit. An essential point most certainly.
+    </p>
+    <p>
+      Soc. And suppose in connection with the same, I next point out to you (3)
+      two other sets of persons:&mdash;The first possessors of furniture of
+      various kinds, which they cannot, however, lay their hands on when the
+      need arises; indeed they hardly know if they have got all safe and sound
+      or not: whereby they put themselves and their domestics to much mental
+      torture. The others are perhaps less amply, or at any rate not more amply
+      supplied, but they have everything ready at the instant for immediate use.
+    </p>
+<pre xml:space="preserve">
+ (3) "As in a mirror, or a picture."
+</pre>
+    <p>
+      Crit. Yes, Socrates, and is not the reason simply that in the first case
+      everything is thrown down where it chanced, whereas those others have
+      everything arranged, each in its appointed place?
+    </p>
+    <p>
+      Quite right (he answered), and the phrase implies that everything is
+      orderly arranged, not in the first chance place, but in that to which it
+      naturally belongs.
+    </p>
+    <p>
+      Crit. Yes, the case is to the point, I think, and does involve another
+      economic principle.
+    </p>
+    <p>
+      Soc. What, then, if I exhibit to you a third contrast, which bears on the
+      condition of domestic slaves? On the one side you shall see them fettered
+      hard and fast, as I may say, and yet for ever breaking their chains and
+      running away. On the other side the slaves are loosed, and free to move,
+      but for all that, they choose to work, it seems; they are constant to
+      their masters. I think you will admit that I here point out another
+      function of economy (4) worth noting.
+    </p>
+<pre xml:space="preserve">
+ (4) Or, "economical result."
+</pre>
+    <p>
+      Crit. I do indeed&mdash;a feature most noteworthy.
+    </p>
+    <p>
+      Soc. Or take, again, the instance of two farmers engaged in cultivating
+      farms (5) as like as possible. The one had never done asserting that
+      agriculture has been his ruin, and is in the depth of despair; the other
+      has all he needs in abundance and of the best, and how acquired?&mdash;by
+      this same agriculture.
+    </p>
+<pre xml:space="preserve">
+ (5) {georgias}. See Hartman, "An. Xen." p. 193. Hold. cf. Plat.
+    "Laws," 806 E. Isocr. "Areop." 32.
+</pre>
+    <p>
+      Yes (Critobulus answered), to be sure; perhaps (6) the former spends both
+      toil and money not simply on what he needs, but on things which cause an
+      injury to house alike and owner.
+    </p>
+<pre xml:space="preserve">
+ (6) Or, "like enough in the one case the money and pains are spent,"
+    etc.
+</pre>
+    <p>
+      Soc. That is a possible case, no doubt, but it is not the one that I refer
+      to; I mean people pretending they are farmers, and yet they have not a
+      penny to expend on the real needs of their business.
+    </p>
+    <p>
+      Crit. And pray, what may be the reason of that, Socrates?
+    </p>
+    <p>
+      Soc. You shall come with me, and see these people also; and as you
+      contemplate the scene, I presume you will lay to heart the lesson.
+    </p>
+    <p>
+      Crit. I will, if possibly I can, I promise you.
+    </p>
+    <p>
+      Soc. Yes, and while you contemplate, you must make trial of yourself and
+      see if you have wit to understand. At present, I will bear you witness
+      that if it is to go and see a party of players performing in a comedy, you
+      will get up at cock-crow, and come trudging a long way, and ply me volubly
+      with reasons why I should accompany you to see the play. But you have
+      never once invited me to come and witness such an incident as those we
+      were speaking of just now.
+    </p>
+    <p>
+      Crit. And so I seem to you ridiculous? (7)
+    </p>
+<pre xml:space="preserve">
+ (7) Or, "a comic character in the performance." Soc. "Not so comic as
+    you must appear to yourself (i.e. with your keen sense of the
+    ludicrous)."
+</pre>
+    <p>
+      Soc. Far more ridiculous to yourself, I warrant. But now let me point out
+      to you another contrast: between certain people whose dealing with horses
+      has brought them to the brink of poverty, and certain others who have
+      found in the same pursuit the road to affluence, (8) and have a right
+      besides to plume themselves upon their gains. (9)
+    </p>
+<pre xml:space="preserve">
+ (8) Or, "who have not only attained to affluence by the same pursuit,
+    but can hold their heads high, and may well pride themselves on
+    their thrift."
+
+ (9) Cf. Hom. "Il." xii. 114, {ippoisin kai okhesphin agallomenos}, et
+    passim; "Hiero," viii. 5; "Anab." II. vi. 26.
+</pre>
+    <p>
+      Crit. Well, then, I may tell you, I see and know both characters as well
+      as you do; but I do not find myself a whit the more included among those
+      who gain.
+    </p>
+    <p>
+      Soc. Because you look at them just as you might at the actors in a tragedy
+      or comedy, and with the same intent&mdash;your object being to delight the
+      ear and charm the eye, but not, I take it, to become yourself a poet. And
+      there you are right enough, no doubt, since you have no desire to become a
+      playright. But, when circumstances compel you to concern yourself with
+      horsemanship, does it not seem to you a little foolish not to consider how
+      you are to escape being a mere amateur in the matter, especially as the
+      same creatures which are good for use are profitable for sale?
+    </p>
+    <p>
+      Crit. So you wish me to set up as a breeder of young horses, (10) do you,
+      Socrates?
+    </p>
+<pre xml:space="preserve">
+ (10) See "Horsemanship," ii. 1.
+</pre>
+    <p>
+      Soc. Not so, no more than I would recommend you to purchase lads and train
+      them up from boyhood as farm-labourers. But in my opinion there is a
+      certain happy moment of growth which must be seized, alike in man and
+      horse, rich in present service and in future promise. In further
+      illustration, I can show you how some men treat their wedded wives in such
+      a way that they find in them true helpmates to the joint increase of their
+      estate, while others treat them in a way to bring upon themselves
+      wholesale disaster. (11)
+    </p>
+<pre xml:space="preserve">
+ (11) Reading {e os pleista}, al. {e oi pleistoi} = "to bring about
+    disaster in most cases."
+</pre>
+    <p>
+      Crit. Ought the husband or the wife to bear the blame of that?
+    </p>
+    <p>
+      Soc. If it goes ill with the sheep we blame the shepherd, as a rule, or if
+      a horse shows vice we throw the blame in general upon the rider. But in
+      the case of women, supposing the wife to have received instruction from
+      her husband and yet she delights in wrong-doing, (12) it may be that the
+      wife is justly held to blame; but supposing he has never tried to teach
+      her the first principles of "fair and noble" conduct, (13) and finds her
+      quite an ignoramus (14) in these matters, surely the husband will be
+      justly held to blame. But come now (he added), we are all friends here;
+      make a clean breast of it, and tell us, Critobulus, the plain unvarnished
+      truth: Is there an one to whom you are more in the habit of entrusting
+      matters of importance than to your wife?
+    </p>
+<pre xml:space="preserve">
+ (12) Cf. "Horsemanship," vi. 5, of a horse "to show vice."
+
+ (13) Or, "things beautiful and of good report."
+
+ (14) Al. "has treated her as a dunce, devoid of this high knowledge."
+</pre>
+    <p>
+      Crit. There is no one.
+    </p>
+    <p>
+      Soc. And is there any one with whom you are less in the habit of
+      conversing than with your wife?
+    </p>
+    <p>
+      Crit. Not many, I am forced to admit.
+    </p>
+    <p>
+      Soc. And when you married her she was quite young, a mere girl&mdash;at an
+      age when, as far as seeing and hearing go, she had the smallest
+      acquaintance with the outer world?
+    </p>
+    <p>
+      Crit. Certainly.
+    </p>
+    <p>
+      Soc. Then would it not be more astonishing that she should have real
+      knowledge how to speak and act than that she should go altogether astray?
+    </p>
+    <p>
+      Crit. But let me ask you a question, Socrates: have those happy husbands,
+      you tell us of, who are blessed with good wives educated them themselves?
+    </p>
+    <p>
+      Soc. There is nothing like investigation. I will introduce you to Aspasia,
+      (15) who will explain these matters to you in a far more scientific way
+      than I can. My belief is that a good wife, being as she is the partner in
+      a common estate, must needs be her husband's counterpoise and counterpart
+      for good; since, if it is through the transactions of the husband, as a
+      rule, that goods of all sorts find their way into the house, yet it is by
+      means of the wife's economy and thrift that the greater part of the
+      expenditure is checked, and on the successful issue or the mishandling of
+      the same depends the increase or impoverishment of a whole estate. And so
+      with regard to the remaining arts and sciences, I think I can point out to
+      you the ablest performers in each case, if you feel you have any further
+      need of help. (16)
+    </p>
+<pre xml:space="preserve">
+ (15) Aspasia. See "Mem." II. vi. 36.
+
+ (16) Al. "there are successful performers in each who will be happy to
+    illustrate any point in which you think you need," etc.
+</pre>
+    <p>
+      IV
+    </p>
+    <p>
+      But why need you illustrate all the sciences, Socrates? (Critobulus
+      asked): it would not be very easy to discover efficient craftsmen of all
+      the arts, and quite impossible to become skilled in all one's self. So,
+      please, confine yourself to the nobler branches of knowledge as men regard
+      them, such as it will best befit me to pursue with devotion; be so good as
+      to point me out these and their performers, and, above all, contribute as
+      far as in you lies the aid of your own personal instruction.
+    </p>
+    <p>
+      Soc. A good suggestion, Critobulus, for the base mechanic arts, so called,
+      have got a bad name; and what is more, are held in ill repute by civilised
+      communities, and not unreasonably; seeing they are the ruin of the bodies
+      of all concerned in them, workers and overseers alike, who are forced to
+      remain in sitting postures and to hug the loom, or else to crouch whole
+      days confronting a furnace. Hand in hand with physical enervation follows
+      apace enfeeblement of soul: while the demand which these base mechanic
+      arts makes on the time of those employed in them leaves them no leisure to
+      devote to the claims of friendship and the state. How can such folk be
+      other than sorry friends and ill defenders of the fatherland? So much so
+      that in some states, especially those reputed to be warlike, no citizen
+      (1) is allowed to exercise any mechanical craft at all.
+    </p>
+<pre xml:space="preserve">
+ (1) "In the strict sense," e.g. the Spartiates in Sparta. See "Pol.
+    Lac." vii.; Newman, op. cit. i. 99, 103 foll.
+</pre>
+    <p>
+      Crit. Then which are the arts you would counsel us to engage in?
+    </p>
+    <p>
+      Soc. Well, we shall not be ashamed, I hope, to imitate the kings of
+      Persia? (2) That monarch, it is said, regards amongst the noblest and most
+      necessary pursuits two in particular, which are the arts of husbandry and
+      war, and in these two he takes the strongest interest.
+    </p>
+<pre xml:space="preserve">
+ (2) "It won't make us blush actually to take a leaf out of the great
+    king's book." As to the Greek text at this point see the
+    commentators, and also a note by Mr. H. Richers in the "Classical
+    Review," x. 102.
+</pre>
+    <p>
+      What! (Critobulus exclaimed); do you, Socrates, really believe that the
+      king of Persia pays a personal regard to husbandry, along with all his
+      other cares?
+    </p>
+    <p>
+      Soc. We have only to investigate the matter, Critobulus, and I daresay we
+      shall discover whether this is so or not. We are agreed that he takes
+      strong interest in military matters; since, however numerous the tributary
+      nations, there is a governor to each, and every governor has orders from
+      the king what number of cavalry, archers, slingers and targeteers (3) it
+      is his business to support, as adequate to control the subject population,
+      or in case of hostile attack to defend the country. Apart from these the
+      king keeps garrisons in all the citadels. The actual support of these
+      devolves upon the governor, to whom the duty is assigned. The king himself
+      meanwhile conducts the annual inspection and review of troops, both
+      mercenary and other, that have orders to be under arms. These all are
+      simultaneously assembled (with the exception of the garrisons of citadels)
+      at the mustering ground, (4) so named. That portion of the army within
+      access of the royal residence the king reviews in person; the remainder,
+      living in remoter districts of the empire, he inspects by proxy, sending
+      certain trusty representatives. (5) Wherever the commandants of garrisons,
+      the captains of thousands, and the satraps (6) are seen to have their
+      appointed members complete, and at the same time shall present their
+      troops equipped with horse and arms in thorough efficiency, these officers
+      the king delights to honour, and showers gifts upon them largely. But as
+      to those officers whom he finds either to have neglected their garrisons,
+      or to have made private gain of their position, these he heavily
+      chastises, deposing them from office, and appointing other superintendents
+      (7) in their stead. Such conduct, I think we may say, indisputably proves
+      the interest which he takes in matters military.
+    </p>
+<pre xml:space="preserve">
+ (3) Or, Gerrophoroi, "wicker-shield bearers."
+
+ (4) Or, "rendezvous"; "the 'Champ de Mars' for the nonce." Cf.
+    "Cyrop." VI. ii. 11.
+
+ (5) Lit. "he sends some of the faithful to inspect." Cf. our "trusty
+    and well-beloved."
+
+ (6) See, for the system, Herod. iii. 89 foll.; "Cyrop." VIII. vi. 11.
+
+ (7) Or, as we say, "inspecting officers." Cf. "Cyrop." VIII. i. 9.
+</pre>
+    <p>
+      Further than this, by means of a royal progress through the country, he
+      has an opportunity of inspecting personally some portion of his territory,
+      and again of visiting the remainder in proxy as above by trusty
+      representatives; and wheresoever he perceives that any of his governors
+      can present to him a district thickly populated, and the soil in a state
+      of active cultivation, full of trees and fruits, its natural products, to
+      such officers he adds other territory, adorning them with gifts and
+      distinguishing them by seats of honour. But those officers whose land he
+      sees lying idle and with but few inhabitants, owing either to the
+      harshness of their government, their insolence, or their neglect, he
+      punishes, and making them to cease from their office he appoints other
+      rulers in their place.... Does not this conduct indicate at least as great
+      an anxiety to promote the active cultivation of the land by its
+      inhabitants as to provide for its defence by military occupation? (8)
+    </p>
+<pre xml:space="preserve">
+ (8) Lit. "by those who guard and garrison it."
+</pre>
+    <p>
+      Moreover, the governors appointed to preside over these two departments of
+      state are not one and the same. But one class governs the inhabitants
+      proper including the workers of the soil, and collects the tribute from
+      them, another is in command of the armed garrisons. If the commandant (9)
+      protects the country insufficiently, the civil governor of the population,
+      who is in charge also of the productive works, lodges accusation against
+      the commandant to the effect that the inhabitants are prevented working
+      through deficiency of protection. Or if again, in spite of peace being
+      secured to the works of the land by the military governor, the civil
+      authority still presents a territory sparse in population and untilled, it
+      is the commandant's turn to accuse the civil ruler. For you may take it as
+      a rule, a population tilling their territory badly will fail to support
+      their garrisons and be quite unequal to paying their tribute. Where a
+      satrap is appointed he has charge of both departments. (10)
+    </p>
+<pre xml:space="preserve">
+ (9) Or, "garrison commandant." Lit. "Phrourarch."
+
+ (10) The passage reads like a gloss. See about the Satrap, "Hell."
+    III. i. 10; "Cyrop." VIII. vi. 1; "Anab." I. ix. 29 foll.
+</pre>
+    <p>
+      Thereupon Critobulus: Well, Socrates (said he), if such is his conduct, I
+      admit that the great king does pay attention to agriculture no less than
+      to military affairs.
+    </p>
+    <p>
+      And besides all this (proceeded Socrates), nowhere among the various
+      countries which he inhabits or visits does he fail to make it his first
+      care that there shall be orchards and gardens, parks and "paradises," as
+      they are called, full of all fair and noble products which the earth
+      brings forth; and within these chiefly he spends his days, when the season
+      of the year permits.
+    </p>
+    <p>
+      Crit. To be sure, Socrates, it is a natural and necessary conclusion that
+      when the king himself spends so large a portion of his time there, his
+      paradises should be furnished to perfection with trees and all else
+      beautiful that earth brings forth.
+    </p>
+    <p>
+      Soc. And some say, Critobulus, that when the king gives gifts, he summons
+      in the first place those who have shown themselves brave warriors, since
+      all the ploughing in the world were but small gain in the absence of those
+      who should protect the fields; and next to these he summons those who have
+      stocked their countries best and rendered them productive, on the
+      principle that but for the tillers of the soil the warriors themselves
+      could scarcely live. And there is a tale told of Cyrus, the most famous
+      prince, I need not tell you, who ever wore a crown, (11) how on one
+      occasion he said to those who had been called to receive the gifts, "it
+      were no injustice, if he himself received the gifts due to warriors and
+      tillers of the soil alike," for "did he not carry off the palm in stocking
+      the country and also in protecting the goods with which it had been
+      stocked?"
+    </p>
+<pre xml:space="preserve">
+ (11) Lit. "the most glorious king that ever lived." The remark would
+    seem to apply better to Cyrus the Great. Nitsche and others regard
+    these SS. 18, 19 as interpolated. See Schenkl ad loc.
+</pre>
+    <p>
+      Crit. Which clearly shows, Socrates, if the tale be true, that this same
+      Cyrus took as great a pride in fostering the productive energies of his
+      country and stocking it with good things, as in his reputation as a
+      warrior.
+    </p>
+    <p>
+      Soc. Why, yes indeed, had Cyrus lived, I have no doubt he would have
+      proved the best of rulers, and in support of this belief, apart from other
+      testimony amply furnished by his life, witness what happened when he
+      marched to do battle for the sovereignty of Persia with his brother. Not
+      one man, it is said, (12) deserted from Cyrus to the king, but from the
+      king to Cyrus tens of thousands. And this also I deem a great testimony to
+      a ruler's worth, that his followers follow him of their own free will, and
+      when the moment of danger comes refuse to part from him. (13) Now this was
+      the case with Cyrus. His friends not only fought their battles side by
+      side with him while he lived, but when he died they too died battling
+      around his dead body, one and all, excepting only Ariaeus, who was absent
+      at his post on the left wing of the army. (14) But there is another tale
+      of this same Cyrus in connection with Lysander, who himself narrated it on
+      one occasion to a friend of his in Megara. (15)
+    </p>
+<pre xml:space="preserve">
+ (12) Cf. "Anab." I. ix. 29 foll.
+
+ (13) Cf. "Hiero," xi. 12, and our author passim.
+
+ (14) See "Anab." ib. 31.
+
+ (15) Possibly to Xenophon himself {who may have met Lysander on his
+    way back after the events of the "Anabasis," and implying this
+    dialogue is concocted, since Socrates died before Xenophon
+    returned to Athens, if he did return at that period.}
+</pre>
+    <p>
+      Lysander, it seems, had gone with presents sent by the Allies to Cyrus,
+      who entertained him, and amongst other marks of courtesy showed him his
+      "paradise" at Sardis. (16) Lysander was astonished at the beauty of the
+      trees within, all planted (17) at equal intervals, the long straight rows
+      of waving branches, the perfect regularity, the rectangular (18) symmetry
+      of the whole, and the many sweet scents which hung about them as they
+      paced the park. In admiration he exclaimed to Cyrus: "All this beauty is
+      marvellous enough, but what astonishes me still more is the talent of the
+      artificer who mapped out and arranged for you the several parts of this
+      fair scene." (19) Cyrus was pleased by the remark, and said: "Know then,
+      Lysander, it is I who measured and arranged it all. Some of the trees," he
+      added, "I planted with my own hands." Then Lysander, regarding earnestly
+      the speaker, when he saw the beauty of his apparel and perceived its
+      fragrance, the splendour (20) also of the necklaces and armlets, and other
+      ornaments which he wore, exclaimed: "What say you, Cyrus? did you with
+      your own hands plant some of these trees?" whereat the other: "Does that
+      surprise you, Lysander? I swear to you by Mithres, (21) when in ordinary
+      health I never dream of sitting down to supper without first practising
+      some exercise of war or husbandry in the sweat of my brow, or venturing
+      some strife of honour, as suits my mood." "On hearing this," said Lysander
+      to his friend, "I could not help seizing him by the hand and exclaiming,
+      'Cyrus, you have indeed good right to be a happy man, (22) since you are
+      happy in being a good man.'" (23)
+    </p>
+<pre xml:space="preserve">
+ (16) See "Hell." I. v. 1.
+
+ (17) Reading {oi' isou pephuteumena}, or if {ta pephuteumena}, transl.
+    "the various plants ranged."
+
+ (18) Cf. Dion. Hal. "de Comp." p. 170; Cic. "de Senect." S. 59.
+
+ (19) Lit. "of these" {deiktikos}, i.e. pointing to the various
+    beauties of the scenery.
+
+ (20) Reading {to kallos}.
+
+ (21) The Persian "Sun-God." See "Cyrop." VII. v. 53; Strab. xv. 3. 13.
+
+ (22) Or, "fortunate."
+
+ (23) Or, "you are a good man, and thereby fortunate."
+</pre>
+    <p>
+      V
+    </p>
+    <p>
+      All this I relate to you (continued Socrates) to show you that quite high
+      and mighty (1) people find it hard to hold aloof from agriculture,
+      devotion to which art would seem to be thrice blest, combining as it does
+      a certain sense of luxury with the satisfaction of an improved estate, and
+      such a training of physical energies as shall fit a man to play a free
+      man's part. (2) Earth, in the first place, freely offers to those that
+      labour all things necessary to the life of man; and, as if that were not
+      enough, makes further contribution of a thousand luxuries. (3) It is she
+      who supplies with sweetest scent and fairest show all things wherewith to
+      adorn the altars and statues of the gods, or deck man's person. It is to
+      her we owe our many delicacies of flesh or fowl or vegetable growth; (4)
+      since with the tillage of the soil is closely linked the art of breeding
+      sheep and cattle, whereby we mortals may offer sacrifices well pleasing to
+      the gods, and satisfy our personal needs withal.
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "Not even the most blessed of mankind can abstain from." See
+    Plat. "Rep." 344 B, "The superlatively best and well-to-do."
+
+ (2) Lit. "Devotion to it would seem to be at once a kind of luxury, an
+    increase of estate, a training of the bodily parts, so that a man
+    is able to perform all that a free man should."
+
+ (3) Al. "and further, to the maintenance of life she adds the sources
+    of pleasure in life."
+
+ (4) Lit. "she bears these and rears those."
+</pre>
+    <p>
+      And albeit she, good cateress, pours out her blessings upon us in
+      abundance, yet she suffers not her gifts to be received effeminately, but
+      inures her pensioners to suffer glady summer's heat and winter's cold.
+      Those that labour with their hands, the actual delvers of the soil, she
+      trains in a wrestling school of her own, adding strength to strength;
+      whilst those others whose devotion is confined to the overseeing eye and
+      to studious thought, she makes more manly, rousing them with cock-crow,
+      and compelling them to be up and doing in many a long day's march. (5)
+      Since, whether in city or afield, with the shifting seasons each necessary
+      labour has its hour of performance. (6)
+    </p>
+<pre xml:space="preserve">
+ (5) See "Hellenica Essays," p. 341.
+
+ (6) Lit. "each most necessary operation must ever be in season."
+</pre>
+    <p>
+      Or to turn to another side. Suppose it to be a man's ambition to aid his
+      city as a trooper mounted on a charger of his own: why not combine the
+      rearing of horses with other stock? it is the farmer's chance. (7) Or
+      would your citizen serve on foot? It is husbandry that shall give him
+      robustness of body. Or if we turn to the toil-loving fascination of the
+      chase, (8) here once more earth adds incitement, as well as furnishing
+      facility of sustenance for the dogs as by nurturing a foster brood of wild
+      animals. And if horses and dogs derive benefit from this art of husbandry,
+      they in turn requite the boon through service rendered to the farm. The
+      horse carries his best of friends, the careful master, betimes to the
+      scene of labour and devotion, and enables him to leave it late. The dog
+      keeps off the depredations of wild animals from fruits and flocks, and
+      creates security in the solitary place.
+    </p>
+<pre xml:space="preserve">
+ (7) Lit. "farming is best adapted to rearing horses along with other
+    produce."
+
+ (8) Lit. "to labour willingly and earnestly at hunting earth helps to
+    incite us somewhat."
+</pre>
+    <p>
+      Earth, too, adds stimulus in war-time to earth's tillers; she pricks them
+      on to aid the country under arms, and this she does by fostering her
+      fruits in open field, the prize of valour for the mightiest. (9) For this
+      also is the art athletic, this of husbandry; as thereby men are fitted to
+      run, and hurl the spear, and leap with the best. (10)
+    </p>
+<pre xml:space="preserve">
+ (9) Cf. "Hipparch," viii. 8.
+
+ (10) Cf. "Hunting," xii. 1 foll.
+</pre>
+    <p>
+      This, too, is that kindliest of arts which makes requital tenfold in kind
+      for every work of the labourer. (11) She is the sweet mistress who, with
+      smile of welcome and outstretched hand, greets the approach of her devoted
+      one, seeming to say, Take from me all thy heart's desire. She is the
+      generous hostess; she keeps open house for the stranger. (12) For where
+      else, save in some happy rural seat of her devising, shall a man more
+      cheerily cherish content in winter, with bubbling bath and blazing fire?
+      or where, save afield, in summer rest more sweetly, lulled by babbling
+      streams, soft airs, and tender shades? (13)
+    </p>
+<pre xml:space="preserve">
+ (11) Lit. "What art makes an ampler return for their labour to those
+    who work for her? What art more sweetly welcomes him that is
+    devoted to her?"
+
+ (12) Lit. "What art welcomes the stranger with greater prodigality?"
+
+ (13) See "Hellenica Essays," p. 380; and as still more to the point,
+    Cowley's Essays: "Of Agriculture," passim.
+</pre>
+    <p>
+      Her high prerogative it is to offer fitting first-fruits to high heaven,
+      hers to furnish forth the overflowing festal board. (14) Hers is a kindly
+      presence in the household. She is the good wife's favourite, the children
+      long for her, she waves her hand winningly to the master's friends.
+    </p>
+<pre xml:space="preserve">
+ (14) Or, "to appoint the festal board most bounteously."
+</pre>
+    <p>
+      For myself, I marvel greatly if it has ever fallen to the lot of freeborn
+      man to own a choicer possession, or to discover an occupation more
+      seductive, or of wider usefulness in life than this.
+    </p>
+    <p>
+      But, furthermore, earth of her own will (15) gives lessons in justice and
+      uprightness to all who can understand her meaning, since the nobler the
+      service of devotion rendered, the ampler the riches of her recompense.
+      (16) One day, perchance, these pupils of hers, whose conversation in past
+      times was in husbandry, (17) shall, by reason of the multitude of invading
+      armies, be ousted from their labours. The work of their hands may indeed
+      be snatched from them, but they were brought up in stout and manly
+      fashion. They stand, each one of them, in body and soul equipped; and,
+      save God himself shall hinder them, they will march into the territory of
+      those their human hinderers, and take from them the wherewithal to support
+      their lives. Since often enough in war it is surer and safer to quest for
+      food with sword and buckler than with all the instruments of husbandry.
+    </p>
+<pre xml:space="preserve">
+ (15) Reading {thelousa}, vulg., or if after Cobet, {theos ousa},
+    transl. "by sanction of her divinity." With {thelousa} Holden
+    aptly compares Virgil's "volentia rura," "Georg." ii. 500.
+
+ (16) "That is, her 'lex talionis.'"
+
+ (17) "Engaged long time in husbandry."
+</pre>
+    <p>
+      But there is yet another lesson to be learnt in the public shool of
+      husbandry (18)&mdash;the lesson of mutual assistance. "Shoulder to
+      shoulder" must we march to meet the invader; (19) "shoulder to shoulder"
+      stand to compass the tillage of the soil. Therefore it is that the
+      husbandman, who means to win in his avocation, must see that he creates
+      enthusiasm in his workpeople and a spirit of ready obedience; which is
+      just what a general attacking an enemy will scheme to bring about, when he
+      deals out gifts to the brave and castigation (20) to those who are
+      disorderly.
+    </p>
+<pre xml:space="preserve">
+ (18) Lit. "But again, husbandry trains up her scholars side by side in
+    lessons of..."
+
+ (19) {sun anthropois}, "man with his fellow-man," is the "mot d'order"
+    (cf. the author's favourite {sun theois}); "united human effort."
+
+ (20) "Lashes," "punishment." Cf. "Anab." II. vi. 10, of Clearchus.
+</pre>
+    <p>
+      Nor will there be lacking seasons of exhortation, the general haranguing
+      his troops and the husbandman his labourers; nor because they are slaves
+      do they less than free men need the lure of hope and happy expectation,
+      (21) that they may willingly stand to their posts.
+    </p>
+<pre xml:space="preserve">
+ (21) "The lure of happy prospects." See "Horsemanship," iii. 1.
+</pre>
+    <p>
+      It was an excellent saying of his who named husbandry "the mother and
+      nurse of all the arts," for while agriculture prospers all other arts like
+      are vigorous and strong, but where the land is forced to remain desert,
+      (22) the spring that feeds the other arts is dried up; they dwindle, I had
+      almost said, one and all, by land and sea.
+    </p>
+<pre xml:space="preserve">
+ (22) Or, "lie waste and barren as the blown sea-sand."
+</pre>
+    <p>
+      These utterances drew from Critobulus a comment:
+    </p>
+    <p>
+      Socrates (he said), for my part I agree with all you say; only, one must
+      face the fact that in agriculture nine matters out of ten are beyond man's
+      calculation. Since at one time hailstones and another frost, at another
+      drought or a deluge of rain, or mildew, or other pest, will obliterate all
+      the fair creations and designs of men; or behold, his fleecy flocks most
+      fairly nurtured, then comes murrain, and the end most foul destruction.
+      (23)
+    </p>
+<pre xml:space="preserve">
+ (23) See Virg. "Georg." iii. 441 foll.: "Turpis oves tentat scabies,
+    ubi frigidus imber."
+</pre>
+    <p>
+      To which Socrates: Nay, I thought, Critobulus, you full surely were aware
+      that the operations of husbandry, no less than those of war, lie in the
+      hands of the gods. I am sure you will have noted the behaviour of men
+      engaged in war; how on the verge of military operations they strive to win
+      the acceptance of the divine powers; (24) how eagerly they assail the ears
+      of heaven, and by dint of sacrifices and omens seek to discover what they
+      should and what they should not do. So likewise as regards the processes
+      of husbandry, think you the propitiation of heaven is less needed here? Be
+      well assured (he added) the wise and prudent will pay service to the gods
+      on behalf of moist fruits and dry, (25) on behalf of cattle and horses,
+      sheep and goats; nay, on behalf of all their possessions, great and small,
+      without exception.
+    </p>
+<pre xml:space="preserve">
+ (24) See "Hell." III. i. 16 foll., of Dercylidas.
+
+ (25) "Every kind of produce, succulent (like the grape and olive) or
+    dry (like wheat and barley, etc.)"
+</pre>
+    <p>
+      VI
+    </p>
+    <p>
+      Your words (Critobulus answered) command my entire sympathy, when you bid
+      us endeavour to begin each work with heaven's help, (1) seeing that the
+      gods hold in their hands the issues alike of peace and war. So at any rate
+      will we endeavour to act at all times; but will you now endeavour on your
+      side to continue the discussion of economy from the point at which you
+      broke off, and bring it point by point to its conclusion? What you have
+      said so far has not been thrown away on me. I seem to discern already more
+      clearly, what sort of behaviour is necessary to anything like real living.
+      (2)
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "with the gods," and for the sentiment see below, x. 10;
+    "Cyrop." III. i. 15; "Hipparch," ix. 3.
+
+ (2) For {bioteuein} cf. Pind. "Nem." iv. 11, and see Holden ad loc.
+</pre>
+    <p>
+      Socrates replied: What say you then? Shall we first survey the ground
+      already traversed, and retrace the steps on which we were agreed, so that,
+      if possible we may conduct the remaining portion of the argument to its
+      issue with like unanimity? (3)
+    </p>
+<pre xml:space="preserve">
+ (3) Lit. "try whether we can go through the remaining steps with
+    like..."
+</pre>
+    <p>
+      Crit. Why, yes! If it is agreeable for two partners in a business to run
+      through their accounts without dispute, so now as partners in an argument
+      it will be no less agreeable to sum up the points under discussion, as you
+      say, with unanimity.
+    </p>
+    <p>
+      Soc. Well, then, we agreed that economy was the proper title of a branch
+      of knowledge, and this branch of knowledge appeared to be that whereby men
+      are enabled to enhance the value of their houses or estates; and by this
+      word "house or estate" we understood the whole of a man's possessions; and
+      "possessions" again we defined to include those things which the possessor
+      should find advantageous for the purposes of his life; and things
+      advantageous finally were discovered to mean all that a man knows how to
+      use and turn to good account. Further, for a man to learn all branches of
+      knowledge not only seemed to us an impossibility, but we thought we might
+      well follow the example of civil communities in rejecting the base
+      mechanic arts so called, on the ground that they destroy the bodies of the
+      artisans, as far as we can see, and crush their spirits.
+    </p>
+    <p>
+      The clearest proof of this, we said, (4) could be discovered if, on the
+      occasion of a hostile inroad, one were to seat the husbandmen and the
+      artisans apart in two divisions, and then proceed to put this question to
+      each group in turn: "Do you think it better to defend our country
+      districts or to retire from the fields (5) and guard the walls?" And we
+      anticipated that those concerned with the soil would vote to defend the
+      soil; while the artisans would vote not to fight, but, in docile obedience
+      to their training, to sit with folded hands, neither expending toil nor
+      venturing their lives.
+    </p>
+<pre xml:space="preserve">
+ (4) This S. 6 has no parallel supra. See Breit. and Schenkl ad loc.
+    for attempts to cure the text.
+
+ (5) See Cobet, "N. L." 580, reading {uphemenous}, or if {aphemenous}
+    transl. "to abandon."
+</pre>
+    <p>
+      Next we held it as proved that there was no better employment for a
+      gentleman&mdash;we described him as a man beautiful and good&mdash;than
+      this of husbandry, by which human beings procure to themselves the
+      necessaries of life. This same employment, moreover, was, as we agreed, at
+      once the easiest to learn (6) and the pleasantest to follow, since it
+      gives to the limbs beauty and hardihood, whilst permitting (7) to the soul
+      leisure to satisfy the claims of friendship and of civic duty.
+    </p>
+<pre xml:space="preserve">
+ (6) {raste mathein}. Vide infra, not supra.
+
+ (7) Lit. "least allowing the soul no leisure to care for friends and
+    state withal."
+</pre>
+    <p>
+      Again it seemed to us that husbandry acts as a spur to bravery in the
+      hearts of those that till the fields, (8) inasmuch as the necessaries of
+      life, vegetable and animal, under her auspices spring up and are reared
+      outside the fortified defences of the city. For which reason also this way
+      of life stood in the highest repute in the eyes of statesmen and
+      commonwealths, as furnishing the best citizens and those best disposed to
+      the common weal. (9)
+    </p>
+<pre xml:space="preserve">
+ (8) Cf. Aristot. "Oec." I. ii. 1343 B, {pros toutois k.t.l.}
+
+ (9) Cf. Aristoph. "Archarnians."
+</pre>
+    <p>
+      Crit. I think I am fully persuaded as to the propriety of making
+      agriculture the basis of life. I see it is altogether noblest, best, and
+      pleasantest to do so. But I should like to revert to your remark that you
+      understood the reason why the tillage of one man brings him in an
+      abundance of all he needs, while the operations of another fail to make
+      husbandry a profitable employment. I would gladly hear from you an
+      explanation of both these points, so that I may adopt the right and avoid
+      the harmful course. (10)
+    </p>
+<pre xml:space="preserve">
+ (10) Lincke conceives the editor's interpolation as ending here.
+</pre>
+    <p>
+      Soc. Well, Critobulus, suppose I narrate to you from the beginning how I
+      cam in contact with a man who of all men I ever met seemed to me to
+      deserve the appellation of a gentleman. He was indeed a "beautiful and
+      good" man. (11)
+    </p>
+<pre xml:space="preserve">
+ (11) Or, "a man 'beautiful and good,' as the phrase goes."
+</pre>
+    <p>
+      Crit. There is nothing I should better like to hear, since of all titles
+      this is the one I covet most the right to bear.
+    </p>
+    <p>
+      Soc. Well, then, I will tell you how I came to subject him to my inquiry.
+      It did not take me long to go the round of various good carpenters, good
+      bronze-workers, painters, sculptors, and so forth. A brief period was
+      sufficient for the contemplation of themselves and of their most admired
+      works of art. But when it came to examining those who bore the
+      high-sounding title "beautiful and good," in order to find out what
+      conduct on their part justified their adoption of this title, I found my
+      soul eager with desire for intercourse with one of them; and first of all,
+      seeing that the epithet "beautiful" was conjoined with that of "good,"
+      every beautiful person I saw, I must needs approach in my endeavour to
+      discover, (12) if haply I might somewhere see the quality of good adhering
+      to the quality of beauty. But, after all, it was otherwise ordained. I
+      soon enough seemed to discover (13) that some of those who in their
+      outward form were beautiful were in their inmost selves the veriest
+      knaves. Accordingly I made up my mind to let go beauty which appeals to
+      the eye, and address myself to one of those "beautiful and good" people so
+      entitled. And since I heard of Ischomachus (14) as one who was so called
+      by all the world, both men and women, strangers and citizens alike, I set
+      myself to make acquaintance with him.
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "and try to understand."
+
+ (13) Or, "understand."
+
+ (14) See Cobet, "Pros. Xen." s.n.
+</pre>
+    <p>
+      VII
+    </p>
+    <p>
+      It chanced, one day I saw him seated in the portico of Zeus Eleutherios,
+      (1) and as he appeared to be at leisure, I went up to him and, sitting
+      down by his side, accosted him: How is this, Ischomachus? you seated here,
+      you who are so little wont to be at leisure? As a rule, when I see you,
+      you are doing something, or at any rate not sitting idle in the
+      market-place.
+    </p>
+<pre xml:space="preserve">
+ (1) "The god of freedom, or of freed men." See Plat. "Theag." 259 A.
+    The scholiast on Aristoph. "Plutus" 1176 identifies the god with
+    Zeus Soter. See Plut. "Dem." 859 (Clough, v. 30).
+</pre>
+    <p>
+      Nor would you see me now so sitting, Socrates (he answered), but that I
+      promised to meet some strangers, friends of mine, (2) at this place.
+    </p>
+<pre xml:space="preserve">
+ (2) "Foreign friends."
+</pre>
+    <p>
+      And when you have no such business on hand (I said) where in heaven's name
+      do you spend your time and how do you employ yourself? I will not conceal
+      from you how anxious I am to learn from your lips by what conduct you have
+      earned for yourself the title "beautiful and good." (3) It is not by
+      spending your days indoors at home, I am sure; the whole habit of your
+      body bears witness to a different sort of life.
+    </p>
+<pre xml:space="preserve">
+ (3) "The sobriquet of 'honest gentleman.'"
+</pre>
+    <p>
+      Then Ischomachus, smiling at my question, but also, as it seemed to me, a
+      little pleased to be asked what he had done to earn the title "beautiful
+      and good," made answer: Whether that is the title by which folk call me
+      when they talk to you about me, I cannot say; all I know is, when they
+      challenge me to exchange properties, (4) or else to perform some service
+      to the state instead of them, the fitting out of a trireme, or the
+      training of a chorus, nobody thinks of asking for the beautiful and good
+      gentleman, but it is plain Ischomachus, the son of So-and-so, (5) on whom
+      the summons is served. But to answer your question, Socrates (he
+      proceeded), I certainly do not spend my days indoors, if for no other
+      reason, because my wife is quite capable of managing our domestic affairs
+      without my aid.
+    </p>
+<pre xml:space="preserve">
+ (4) On the antidosis or compulsory exchange of property, see Boeckh,
+    p. 580, Engl. ed.: "In case any man, upon whom a {leitourgia} was
+    imposed, considered that another was richer than himself, and
+    therefore most justly chargeable with the burden, he might
+    challenge the other to assume the burden, or to make with him an
+    {antidosis} or exchange of property. Such a challenge, if
+    declined, was converted into a lawsuit, or came before a heliastic
+    court for trial." Gow, "Companion," xviii. "Athenian Finance." See
+    Dem. "Against Midias," 565, Kennedy, p. 117, and Appendix II. For
+    the various liturgies, Trierarchy, Choregy, etc., see "Pol. Ath."
+    i. 13 foll.
+
+ (5) Or, "the son of his father," it being customary at Athens to add
+    the patronymic, e.g. Xenophon son of Gryllus, Thucydides son of
+    Olorus, etc. See Herod. vi. 14, viii. 90. In official acts the
+    name of the deme was added, eg. Demosthenes son of Demosthenes of
+    Paiane; or of the tribe, at times. Cf. Thuc. viii. 69; Plat.
+    "Laws," vi. p. 753 B.
+</pre>
+    <p>
+      Ah! (said I), Ischomachus, that is just what I should like particularly to
+      learn from you. Did you yourself educate your wife to be all that a wife
+      should be, or when you received her from her father and mother was she
+      already a proficient well skilled to discharge the duties appropriate to a
+      wife?
+    </p>
+    <p>
+      Well skilled! (he replied). What proficiency was she likely to bring with
+      her, when she was not quite fifteen (6) at the time she wedded me, and
+      during the whole prior period of her life had been most carefully brought
+      up (7) to see and hear as little as possible, and to ask (8) the fewest
+      questions? or do you not think one should be satisfied, if at marriage her
+      whole experience consisted in knowing how to take the wool and make a
+      dress, and seeing how her mother's handmaidens had their daily
+      spinning-tasks assigned them? For (he added), as regards control of
+      appetite and self-indulgence, (9) she had received the soundest education,
+      and that I take to be the most important matter in the bringing-up of man
+      or woman.
+    </p>
+<pre xml:space="preserve">
+ (6) See Aristot. "Pol." vii. 16. 1335(a). See Newman, op. cit. i. 170
+    foll.
+
+ (7) Or, "surveillance." See "Pol. Lac." i. 3.
+
+ (8) Reading {eroito}; or if with Sauppe after Cobet, {eroin}, transl.
+    "talk as little as possible."
+
+ (9) Al. "in reference to culinary matters." See Mahaffy, "Social Life
+    in Greece," p. 276.
+</pre>
+    <p>
+      Then all else (said I) you taught your wife yourself, Ischomachus, until
+      you had made her capable of attending carefully to her appointed duties?
+    </p>
+    <p>
+      That did I not (replied he) until I had offered sacrifice, and prayed that
+      I might teach and she might learn all that could conduce to the happiness
+      of us twain.
+    </p>
+    <p>
+      Soc. And did your wife join in sacrifice and prayer to that effect?
+    </p>
+    <p>
+      Isch. Most certainly, with many a vow registered to heaven to become all
+      she ought to be; and her whole manner showed that she would not be
+      neglectful of what was taught her. (10)
+    </p>
+<pre xml:space="preserve">
+ (10) Or, "giving plain proof that, if the teaching failed, it should
+    not be from want of due attention on her part." See "Hellenica
+    Essays," "Xenophon," p. 356 foll.
+</pre>
+    <p>
+      Soc. Pray narrate to me, Ischomachus, I beg of you, what you first essayed
+      to teach her. To hear that story would please me more than any description
+      of the most splendid gymnastic contest or horse-race you could give me.
+    </p>
+    <p>
+      Why, Socrates (he answered), when after a time she had become accustomed
+      to my hand, that is, was tamed (11) sufficiently to play her part in a
+      discussion, I put to her this question: "Did it ever strike you to
+      consider, dear wife, (12) what led me to choose you as my wife among all
+      women, and your parents to entrust you to me of all men? It was certainly
+      not from any difficulty that might beset either of us to find another
+      bedfellow. That I am sure is evident to you. No! it was with deliberate
+      intent to discover, I for myself and your parents in behalf of you, the
+      best partner of house and children we could find, that I sought you out,
+      and your parents, acting to the best of their ability, made choice of me.
+      If at some future time God grant us to have children born to us, we will
+      take counsel together how best to bring them up, for that too will be a
+      common interest, (13) and a common blessing if haply they shall live to
+      fight our battles and we find in them hereafter support and succour when
+      ourselves are old. (14) But at present there is our house here, which
+      belongs like to both. It is common property, for all that I possess goes
+      by my will into the common fund, and in the same way all that you
+      deposited (15) was placed by you to the common fund. (16) We need not stop
+      to calculate in figures which of us contributed most, but rather let us
+      lay to heart this fact that whichever of us proves the better partner, he
+      or she at once contributes what is most worth having."
+    </p>
+<pre xml:space="preserve">
+ (11) (The timid, fawn-like creature.) See Lecky, "Hist. of Eur.
+    Morals," ii. 305. For the metaphor cf. Dem. "Olynth." iii. 37. 9.
+
+ (12) Lit. "woman." Cf. N. T. {gunai}, St. John ii. 4; xix. 26.
+
+ (13) Or, "our interests will centre in them; it will be a blessing we
+    share in common to train them that they shall fight our battles,
+    and..."
+
+ (14) Cf. "Mem." II. ii. 13. Holden cf. Soph. "Ajax." 567; Eur.
+    "Suppl." 918.
+
+ (15) Or reading {epenegke} with Cobet, "brought with you in the way of
+    dowry."
+
+ (16) Or, "to the joint estate."
+</pre>
+    <p>
+      Thus I addressed her, Socrates, and thus my wife made answer: "But how can
+      I assist you? what is my ability? Nay, everything depends on you. My
+      business, my mother told me, was to be sober-minded!" (17)
+    </p>
+<pre xml:space="preserve">
+ (17) "Modest and temperate," and (below) "temperance."
+</pre>
+    <p>
+      "Most true, my wife," I replied, "and that is what my father said to me.
+      But what is the proof of sober-mindedness in man or woman? Is it not so to
+      behave that what they have of good may ever be at its best, and that new
+      treasures from the same source of beauty and righteousness may be most
+      amply added?"
+    </p>
+    <p>
+      "But what is there that I can do," my wife inquired, "which will help to
+      increase our joint estate?"
+    </p>
+    <p>
+      "Assuredly," I answered, "you may strive to do as well as possible what
+      Heaven has given you a natural gift for and which the law approves."
+    </p>
+    <p>
+      "And what may these things be?" she asked.
+    </p>
+    <p>
+      "To my mind they are not the things of least importance," I replied,
+      "unless the things which the queen bee in her hive presides over are of
+      slight importance to the bee community; for the gods" (so Ischomachus
+      assured me, he continued), "the gods, my wife, would seem to have
+      exercised much care and judgment in compacting that twin system which goes
+      by the name of male and female, so as to secure the greatest possible
+      advantage (18) to the pair. Since no doubt the underlying principle of the
+      bond is first and foremost to perpetuate through procreation the races of
+      living creatures; (19) and next, as the outcome of this bond, for human
+      beings at any rate, a provision is made by which they may have sons and
+      daughters to support them in old age.
+    </p>
+<pre xml:space="preserve">
+ (18) Reading {oti}, or if with Br. {eti... auto}, "with the further
+    intent it should prove of maximum advantage to itself."
+
+ (19) Cf. (Aristot.) "Oecon." i. 3.
+</pre>
+    <p>
+      "And again, the way of life of human beings, not being maintained like
+      that of cattle (20) in the open air, obviously demands roofed homesteads.
+      But if these same human beings are to have anything to bring in under
+      cover, some one to carry out these labours of the field under high heaven
+      (21) must be found them, since such operations as the breaking up of
+      fallow with the plough, the sowing of seed, the planting of trees, the
+      pasturing and herding of flocks, are one and all open-air employments on
+      which the supply of products necessary to life depends.
+    </p>
+<pre xml:space="preserve">
+ (20) "And the beast of the field."
+
+ (21) "Sub dis," "in the open air."
+</pre>
+    <p>
+      "As soon as these products of the field are safely housed and under cover,
+      new needs arise. There must be some one to guard the store and some one to
+      perform such necessary operations as imply the need of shelter. (22)
+      Shelter, for instance, is needed for the rearing of infant children;
+      shelter is needed for the various processes of converting the fruits of
+      earth into food, and in like manner for the fabrication of clothing out of
+      wool.
+    </p>
+<pre xml:space="preserve">
+ (22) Or, "works which call for shelter."
+</pre>
+    <p>
+      "But whereas both of these, the indoor and the outdoor occupations alike,
+      demand new toil and new attention, to meet the case," I added, "God made
+      provision (23) from the first by shaping, as it seems to me, the woman's
+      nature for indoor and the man's for outdoor occupations. Man's body and
+      soul He furnished with a greater capacity for enduring heat and cold,
+      wayfaring and military marches; or, to repeat, He laid upon his shoulders
+      the outdoor works.
+    </p>
+<pre xml:space="preserve">
+ (23) "Straightway from the moment of birth provided." Cf. (Aristot.)
+    "Oecon." i. 3, a work based upon or at any rate following the
+    lines of Xenophon's treatise.
+</pre>
+    <p>
+      "While in creating the body of woman with less capacity for these things,"
+      I continued, "God would seem to have imposed on her the indoor works; and
+      knowing that He had implanted in the woman and imposed upon her the
+      nurture of new-born babies, He endowed her with a larger share of
+      affection for the new-born child than He bestowed upon man. (24) And since
+      He imposed on woman the guardianship of the things imported from without,
+      God, in His wisdom, perceiving that a fearful spirit was no detriment to
+      guardianship, (25) endowed the woman with a larger measure of timidity
+      than He bestowed on man. Knowing further that he to whom the outdoor works
+      belonged would need to defend them against malign attack, He endowed the
+      man in turn with a larger share of courage.
+    </p>
+<pre xml:space="preserve">
+ (24) {edasato}, "Cyrop." IV. ii. 43.
+
+ (25) Cf. "Hipparch," vii. 7; Aristot. "Pol." iii. 2; "Oecon." iii.
+</pre>
+    <p>
+      "And seeing that both alike feel the need of giving and receiving, He set
+      down memory and carefulness between them for their common use, (26) so
+      that you would find it hard to determine which of the two, the male or the
+      female, has the larger share of these. So, too, God set down between them
+      for their common use the gift of self-control, where needed, adding only
+      to that one of the twain, whether man or woman, which should prove the
+      better, the power to be rewarded with a larger share of this perfection.
+      And for the very reason that their natures are not alike adapted to like
+      ends, they stand in greater need of one another; and the married couple is
+      made more useful to itself, the one fulfilling what the other lacks. (27)
+    </p>
+<pre xml:space="preserve">
+ (26) Or, "He bestowed memory and carefulness as the common heritage of
+    both."
+
+ (27) Or, "the pair discovers the advantage of duality; the one being
+    strong wherein the other is defective."
+</pre>
+    <p>
+      "Now, being well aware of this, my wife," I added, "and knowing well what
+      things are laid upon us twain by God Himself, must we not strive to
+      perform, each in the best way possible, our respective duties? Law, too,
+      gives her consent&mdash;law and the usage of mankind, by sanctioning the
+      wedlock of man and wife; and just as God ordained them to be partners in
+      their children, so the law establishes their common ownership of house and
+      estate. Custom, moreover, proclaims as beautiful those excellences of man
+      and woman with which God gifted them at birth. (28) Thus for a woman to
+      bide tranquilly at home rather than roam aborad is no dishonour; but for a
+      man to remain indoors, instead of devoting himself to outdoor pursuits, is
+      a thing discreditable. But if a man does things contrary to the nature
+      given him by God, the chances are, (29) such insubordination escapes not
+      the eye of Heaven: he pays the penalty, whether of neglecting his own
+      works, or of performing those appropriate to woman." (30)
+    </p>
+<pre xml:space="preserve">
+ (28) Or, "with approving fingers stamps as noble those diverse
+    faculties, those superiorities in either sex which God created in
+    them. Thus for the woman to remain indoors is nobler than to gad
+    about abroad." {ta kala...; kallion... aiskhion...}&mdash;
+    These words, which their significant Hellenic connotation, suffer
+    cruelly in translation.
+
+ (29) Or, "maybe in some respect this violation of the order of things,
+    this lack of discipline on his part." Cf. "Cyrop." VII. ii. 6.
+
+ (30) Or, "the works of his wife." For the sentiment cf. Soph. "Oed.
+    Col." 337 foll.; Herod. ii. 35.
+</pre>
+    <p>
+      I added: "Just such works, if I mistake not, that same queen-bee we spoke
+      of labours hard to perform, like yours, my wife, enjoined upon her by God
+      Himself."
+    </p>
+    <p>
+      "And what sort of works are these?" she asked; "what has the queen-bee to
+      do that she seems so like myself, or I like her in what I have to do?"
+    </p>
+    <p>
+      "Why," I answered, "she too stays in the hive and suffers not the other
+      bees to idle. Those whose duty it is to work outside she sends forth to
+      their labours; and all that each of them brings in, she notes and receives
+      and stores against the day of need; but when the season for use has come,
+      she distributes a just share to each. Again, it is she who presides over
+      the fabric of choicely-woven cells within. She looks to it that warp and
+      woof are wrought with speed and beauty. Under her guardian eye the brood
+      of young (31) is nursed and reared; but when the days of rearing are past
+      and the young bees are ripe for work, she sends them out as colonists with
+      one of the seed royal (32) to be their leader."
+    </p>
+<pre xml:space="preserve">
+ (31) Or, "the growing progeny is reared to maturity."
+
+ (32) Or, "royal lineage," reading {ton epigonon} (emend. H. Estienne);
+    or if the vulg. {ton epomenon}, "with some leader of the host"
+    (lit. of his followers). So Breitenbach.
+</pre>
+    <p>
+      "Shall I then have to do these things?" asked my wife.
+    </p>
+    <p>
+      "Yes," I answered, "you will need in the same way to stay indoors,
+      despatching to their toils without those of your domestics whose work lies
+      there. Over those whose appointed tasks are wrought indoors, it will be
+      your duty to preside; yours to receive the stuffs brought in; yours to
+      apportion part for daily use, and yours to make provision for the rest, to
+      guard and garner it so that the outgoings destined for a year may not be
+      expended in a month. It will be your duty, when the wools are introduced,
+      to see that clothing is made for those who need; your duty also to see
+      that the dried corn is rendered fit and serviceable for food.
+    </p>
+    <p>
+      "There is just one of all these occupations which devolve upon you," I
+      added, "you may not find so altogether pleasing. Should any one of our
+      household fall sick, it will be your care to see and tend them to the
+      recovery of their health."
+    </p>
+    <p>
+      "Nay," she answered, "that will be my pleasantest of tasks, if careful
+      nursing may touch the springs of gratitude and leave them friendlier than
+      before."
+    </p>
+    <p>
+      And I (continued Ischomachus) was struck with admiration at her answer,
+      and replied: "Think you, my wife, it is through some such traits of
+      forethought seen in their mistress-leader that the hearts of bees are won,
+      and they are so loyally affectioned towards her that, if ever she abandon
+      her hive, not one of them will dream of being left behind; (33) but one
+      and all must follow her."
+    </p>
+<pre xml:space="preserve">
+ (33) Al. "will suffer her to be forsaken."
+</pre>
+    <p>
+      And my wife made answer to me: "It would much astonish me (said she) did
+      not these leader's works, you speak of, point to you rather than myself.
+      Methinks mine would be a pretty (34) guardianship and distribution of
+      things indoors without your provident care to see that the importations
+      from without were duly made."
+    </p>
+<pre xml:space="preserve">
+ (34) Or, "ridiculous."
+</pre>
+    <p>
+      "Just so," I answered, "and mine would be a pretty (35) importation if
+      there were no one to guard what I imported. Do you not see," I added, "how
+      pitiful is the case of those unfortunates who pour water in their sieves
+      for ever, as the story goes, (36) and labour but in vain?"
+    </p>
+<pre xml:space="preserve">
+ (35) "As laughable an importation."
+
+ (36) Or, "how pitiful their case, condemned, as the saying goes, to
+    pour water into a sieve." Lit. "filling a bucket bored with
+    holes." Cf. Aristot. "Oec." i. 6; and for the Danaids, see Ovid.
+    "Met." iv. 462; Hor. "Carm." iii. 11. 25; Lucr. iii. 937; Plaut.
+    "Pseud." 369. Cp. Coleridge:
+
+  Work without hope draws nectar in a sieve,
+  And hope without an object cannot live.
+</pre>
+    <p>
+      "Pitiful enough, poor souls," she answered, "if that is what they do."
+    </p>
+    <p>
+      "But there are other cares, you know, and occupations," I answered, "which
+      are yours by right, and these you will find agreeable. This, for instance,
+      to take some maiden who knows naught of carding wool and to make her
+      proficient in the art, doubling her usefulness; or to receive another
+      quite ignorant of housekeeping or of service, and to render her skilful,
+      loyal, serviceable, till she is worth her weight in gold; or again, when
+      occasion serves, you have it in your power to requite by kindness the
+      well-behaved whose presence is a blessing to your house; or maybe to
+      chasten the bad character, should such an one appear. But the greatest joy
+      of all will be to prove yourself my better; to make me your faithful
+      follower; knowing no dread lest as the years advance you should decline in
+      honour in your household, but rather trusting that, though your hair turn
+      gray, yet, in proportion as you come to be a better helpmate to myself and
+      to the children, a better guardian of our home, so will your honour
+      increase throughout the household as mistress, wife, and mother, daily
+      more dearly prized. Since," I added, "it is not through excellence of
+      outward form, (37) but by reason of the lustre of virtues shed forth upon
+      the life of man, that increase is given to things beautiful and good."
+      (38)
+    </p>
+<pre xml:space="preserve">
+ (37) "By reason of the flower on the damask cheek."
+
+ (38) Al. "For growth is added to things 'beautiful and good,' not
+    through the bloom of youth but virtuous perfections, an increase
+    coextensive with the life of man." See Breit. ad loc.
+</pre>
+    <p>
+      That, Socrates, or something like that, as far as I may trust my memory,
+      records the earliest conversation which I held with her.
+    </p>
+    <p>
+      VIII
+    </p>
+    <p>
+      And did you happen to observe, Ischomachus (I asked), whether, as the
+      result of what was said, your wife was stirred at all to greater
+      carefulness?
+    </p>
+    <p>
+      Yes, certainly (Ischomachus answered), and I remember how piqued she was
+      at one time and how deeply she blushed, when I chanced to ask her for
+      something which had been brought into the house, and she could not give it
+      me. So I, when I saw her annoyance, fell to consoling her. "Do not be at
+      all disheartened, my wife, that you cannot give me what I ask for. It is
+      plain poverty, (1) no doubt, to need a thing and not to have the use of
+      it. But as wants go, to look for something which I cannot lay my hands
+      upon is a less painful form of indigence than never to dream of looking
+      because I know full well that the thing exists not. Anyhow, you are not to
+      blame for this," I added; "mine the fault was who handed over to your care
+      the things without assigning them their places. Had I done so, you would
+      have known not only where to put but where to find them. (2) After all, my
+      wife, there is nothing in human life so serviceable, nought so beautiful
+      as order. (3)
+    </p>
+<pre xml:space="preserve">
+ (1) "Vetus proverbium," Cic. ap. Columellam, xii. 2, 3; Nobbe, 236,
+    fr. 6.
+
+ (2) Lit. "so that you might know not only where to put," etc.
+
+ (3) Or, "order and arrangement." So Cic. ap. Col. xii. 2, 4,
+    "dispositione atque ordine."
+</pre>
+    <p>
+      "For instance, what is a chorus?&mdash;a band composed of human beings,
+      who dance and sing; but suppose the company proceed to act as each may
+      chance&mdash;confusion follows; the spectacle has lost its charm. How
+      different when each and all together act and recite (4) with orderly
+      precision, the limbs and voices keeping time and tune. Then, indeed, these
+      same performers are worth seeing and worth hearing.
+    </p>
+<pre xml:space="preserve">
+ (4) Or, "declaim," {phtheggontai}, properly of the "recitative" of the
+    chorus. Cf. Plat. "Phaedr." 238 D.
+</pre>
+    <p>
+      "So, too, an army," I said, "my wife, an army destitute of order is
+      confusion worse confounded: to enemies an easy prey, courting attack; to
+      friends a bitter spectacle of wasted power; (5) a mingled mob of asses,
+      heavy infantry, and baggage-bearers, light infantry, cavalry, and waggons.
+      Now, suppose they are on the march; how are they to get along? In this
+      condition everybody will be a hindrance to everybody: 'slow march' side by
+      side with 'double quick,' 'quick march' at cross purposes with 'stand at
+      ease'; waggons blocking cavalry and asses fouling waggons; baggage-bearers
+      and hoplites jostling together: the whole a hopeless jumble. And when it
+      comes to fighting, such an army is not precisely in condition to deliver
+      battle. The troops who are compelled to retreat before the enemy's advance
+      (6) are fully capable of trampling down the heavy infantry detachments in
+      reserve. (7)
+    </p>
+<pre xml:space="preserve">
+ (5) Reading {agleukestaton}, or, if with Breit, {akleestaton}, "a most
+    inglorious spectacle of extreme unprofitableness."
+
+ (6) Or, "whose duty (or necessity) it is to retire before an attack,"
+    i.e. the skirmishers. Al. "those who have to retreat," i.e. the
+    non-combatants.
+
+ (7) Al. "are quite capable of trampling down the troops behind in
+    their retreat." {tous opla ekhontas} = "the troops proper," "heavy
+    infantry."
+</pre>
+    <p>
+      "How different is an army well organised in battle order: a splendid sight
+      for friendly eyes to gaze at, albeit an eyesore to the enemy. For who,
+      being of their party, but will feel a thrill of satisfaction as he watches
+      the serried masses of heavy infantry moving onwards in unbroken order? who
+      but will gaze with wonderment as the squadrons of the cavalry dash past
+      him at the gallop? And what of the foeman? will not his heart sink within
+      him to see the orderly arrangements of the different arms: (8) here heavy
+      infantry and cavalry, and there again light infantry, there archers and
+      there slingers, following each their leaders, with orderly precision. As
+      they tramp onwards thus in order, though they number many myriads, yet
+      even so they move on and on in quiet progress, stepping like one man, and
+      the place just vacated in front is filled up on the instant from the rear.
+    </p>
+<pre xml:space="preserve">
+ (8) "Different styles of troops drawn up in separate divisions:
+    hoplites, cavalry, and peltasts, archers, and slingers."
+</pre>
+    <p>
+      "Or picture a trireme, crammed choke-full of mariners; for what reason is
+      she so terror-striking an object to her enemies, and a sight so gladsome
+      to the eyes of friends? is it not that the gallant ship sails so swiftly?
+      And why is it that, for all their crowding, the ship's company (9) cause
+      each other no distress? Simply that there, as you may see them, they sit
+      in order; in order bend to the oar; in order recover the stroke; in order
+      step on board; in order disembark. But disorder is, it seems to me,
+      precisely as though a man who is a husbandman should stow away (10)
+      together in one place wheat and barley and pulse, and by and by when he
+      has need of barley meal, or wheaten flour, or some condiment of pulse,
+      (11) then he must pick and choose instead of laying his hand on each thing
+      separately sorted for use.
+    </p>
+<pre xml:space="preserve">
+ (9) See Thuc. iii. 77. 2.
+
+ (10) "Should shoot into one place."
+
+ (11) "Vegetable stock," "kitchen." See Holden ad loc., and Prof.
+    Mahaffy, "Old Greek Life," p. 31.
+</pre>
+    <p>
+      "And so with you too, my wife, if you would avoid this confusion, if you
+      would fain know how to administer our goods, so as to lay your finger
+      readily on this or that as you may need, or if I ask you for anything,
+      graciously to give it me: let us, I say, select and assign (12) the
+      appropriate place for each set of things. This shall be the place where we
+      will put the things; and we will instruct the housekeeper that she is to
+      take them out thence, and mind to put them back again there; and in this
+      way we shall know whether they are safe or not. If anything is gone, the
+      gaping space will cry out as if it asked for something back. (13) The mere
+      look and aspect of things will argue what wants mending; (14) and the fact
+      of knowing where each thing is will be like having it put into one's hand
+      at once to use without further trouble or debate."
+    </p>
+<pre xml:space="preserve">
+ (12) {dokimasometha}, "we will write over each in turn, as it were,
+    'examined and approved.'"
+
+ (13) Lit. "will miss the thing that is not."
+
+ (14) "Detect what needs attention."
+</pre>
+    <p>
+      I must tell you, Socrates, what strikes me as the finest and most accurate
+      arrangement of goods and furniture it was ever my fortune to set eyes on;
+      when I went as a sightseer on board the great Phoenician merchantman, (15)
+      and beheld an endless quantity of goods and gear of all sorts, all
+      separately packed and stowed away within the smallest compass. (16) I need
+      scarce remind you (he said, continuing his narrative) what a vast amount
+      of wooden spars and cables (17) a ship depends on in order to get to
+      moorings; or again, in putting out to sea; (18) you know the host of sails
+      and cordage, rigging (19) as they call it, she requires for sailing; the
+      quantity of engines and machinery of all sorts she is armed with in case
+      she should encounter any hostile craft; the infinitude of arms she
+      carries, with her crew of fighting men aboard. Then all the vessels and
+      utensils, such as people use at home on land, required for the different
+      messes, form a portion of the freight; and besides all this, the hold is
+      heavy laden with a mass of merchandise, the cargo proper, which the master
+      carries with him for the sake of traffic.
+    </p>
+<pre xml:space="preserve">
+ (15) See Lucian, lxvi. "The Ship," ad in. (translated by S. T. Irwin).
+
+ (16) Lit. "in the tiniest receptacle."
+
+ (17) See Holden ad loc. re {xelina, plekta, kremasta}.
+
+ (18) "In weighing anchor."
+
+ (19) "Suspended tackle" (as opposed to wooden spars and masts, etc.)
+</pre>
+    <p>
+      Well, all these different things that I have named lay packed there in a
+      space but little larger than a fair-sized dining-room. (20) The several
+      sorts, moreover, as I noticed, lay so well arranged, there could be no
+      entanglement of one with other, nor were searchers needed; (21) and if all
+      were snugly stowed, all were alike get-at-able, (22) much to the avoidance
+      of delay if anything were wanted on the instant.
+    </p>
+<pre xml:space="preserve">
+ (20) Lit. "a symmetrically-shaped dining-room, made to hold ten
+    couches."
+
+ (21) Lit. "a searcher"; "an inquisitor." Cf. Shakesp. "Rom. and Jul."
+    V. ii. 8.
+
+ (22) Lit. "not the reverse of easy to unpack, so as to cause a waste
+    of time and waiting."
+</pre>
+    <p>
+      Then the pilot's mate (23)&mdash;"the look-out man at the prow," to give
+      him his proper title&mdash;was, I found, so well acquainted with the place
+      for everything that, even off the ship, (24) he could tell you where each
+      set of things was laid and how many there were of each, just as well as
+      any one who knows his alphabet (25) could tell you how many letters there
+      are in Socrates and the order in which they stand.
+    </p>
+<pre xml:space="preserve">
+ (23) Cf. "Pol. Ath." i. 1; Aristoph. "Knights," 543 foll.
+
+ (24) Or, "with his eyes shut, at a distance he could say exactly."
+
+ (25) Or, "how to spell." See "Mem." IV. iv. 7; Plat. "Alc." i. 113 A.
+</pre>
+    <p>
+      I saw this same man (continued Ischomachus) examining at leisure (26)
+      everything which could possibly (27) be needful for the service of the
+      ship. His inspection caused me such surprise, I asked him what he was
+      doing, whereupon he answered, "I am inspecting, stranger," (28) "just
+      considering," says he, "the way the things are lying aboard the ship; in
+      case of accidents, you know, to see if anything is missing, or not lying
+      snug and shipshape. (29) There is no time left, you know," he added, "when
+      God makes a tempest in the great deep, to set about searching for what you
+      want, or to be giving out anything which is not snug and shipshape in its
+      place. God threatens and chastises sluggards. (30) If only He destroy not
+      innocent with guilty, a man may be content; (31) or if He turn and save
+      all hands aboard that render right good service, (32) thanks be to
+      Heaven." (33)
+    </p>
+<pre xml:space="preserve">
+ (26) "Apparently when he had nothing better to do"; "by way of
+    amusement."
+
+ (27) {ara}, "as if he were asking himself, 'Would this or this
+    possibly be wanted for the ship's service?'"
+
+ (28) "Sir."
+
+ (29) Or, "things not lying handy in their places."
+
+ (30) Or, "them that are slack." Cf. "Anab." V. viii. 15; "Mem." IV.
+    ii. 40; Plat. "Gorg." 488 A: "The dolt and good-for-nothing."
+
+ (31) "One must not grumble."
+
+ (32) "The whole ship's crew right nobly serving." {uperetein} = "to
+    serve at the oar" (metaphorically = to do service to heaven).
+
+ (33) Lit. "great thanks be to the gods."
+</pre>
+    <p>
+      So spoke the pilot's mate; and I, with this carefulness of stowage still
+      before my eyes, proceeded to enforce my thesis:
+    </p>
+    <p>
+      "Stupid in all conscience would it be on our parts, my wife, if those who
+      sail the sea in ships, that are but small things, can discover space and
+      place for everything; can, moreover, in spite of violent tossings up and
+      down, keep order, and, even while their hearts are failing them for fear,
+      find everything they need to hand; whilst we, with all our ample
+      storerooms (34) diversely disposed for divers objects in our mansion, an
+      edifice firmly based (35) on solid ground, fail to discover fair and
+      fitting places, easy of access for our several goods! Would not that argue
+      great lack of understanding in our two selves? Well then! how good a thing
+      it is to have a fixed and orderly arrangement of all furniture and gear;
+      how easy also in a dwelling-house to find a place for every sort of goods,
+      in which to stow them as shall suit each best&mdash;needs no further
+      comment. Rather let me harp upon the string of beauty&mdash;image a fair
+      scene: the boots and shoes and sandals, and so forth, all laid in order
+      row upon row; the cloaks, the mantles, and the rest of the apparel stowed
+      in their own places; the coverlets and bedding; the copper cauldrons; and
+      all the articles for table use! Nay, though it well may raise a smile of
+      ridicule (not on the lips of a grave man perhaps, but of some facetious
+      witling) to hear me say it, a beauty like the cadence of sweet music (36)
+      dwells even in pots and pans set out in neat array: and so, in general,
+      fair things ever show more fair when orderly bestowed. The separate atoms
+      shape themselves to form a choir, and all the space between gains beauty
+      by their banishment. Even so some sacred chorus, (37) dancing a roundelay
+      in honour of Dionysus, not only is a thing of beauty in itself, but the
+      whole interspace swept clean of dancers owns a separate charm. (38)
+    </p>
+<pre xml:space="preserve">
+ (34) Or, "coffers," "cupboards," "safes."
+
+ (35) Cf. "Anab." III. ii. 19, "firmly planted on terra firma."
+
+ (36) Or, "like the rhythm of a song," {euruthmon}. See Mr. Ruskin's
+    most appropriate note ("Bib. Past." i. 59), "A remarkable word, as
+    significant of the complete rhythm ({ruthmos}) whether of sound or
+    motion, that was so great a characteristic of the Greek ideal (cf.
+    xi. 16, {metarruthmizo})," and much more equally to the point.
+
+ (37) "Just as a chorus, the while its dancers weave a circling dance."
+
+ (38) Or, "contrasting with the movement and the mazes of the dance, a
+    void appears serene and beautiful."
+</pre>
+    <p>
+      "The truth of what I say, we easily can test, my wife," I added, "by
+      direct experiment, and that too without cost at all or even serious
+      trouble. (39) Nor need you now distress yourself, my wife, to think how
+      hard it will be to discover some one who has wit enough to learn the
+      places for the several things and memory to take and place them there. We
+      know, I fancy, that the goods of various sorts contained in the whole city
+      far outnumber ours many thousand times; and yet you have only to bid any
+      one of your domestics go buy this, or that, and bring it you from market,
+      and not one of them will hesitate. The whole world knows both where to go
+      and where to find each thing.
+    </p>
+<pre xml:space="preserve">
+ (39) Lit. "now whether these things I say are true (i.e. are facts),
+    we can make experiment of the things themselves (i.e. of actual
+    facts to prove to us)."
+</pre>
+    <p>
+      "And why is this?" I asked. "Merely because they lie in an appointed
+      place. But now, if you are seeking for a human being, and that too at
+      times when he is seeking you on his side also, often and often shall you
+      give up the search in sheer despair: and of this again the reason? Nothing
+      else save that no appointed place was fixed where one was to await the
+      other." Such, so far as I can now recall it, was the conversation which we
+      held together touching the arrangement of our various chattels and their
+      uses.
+    </p>
+    <p>
+      IX
+    </p>
+    <p>
+      Well (I replied), and did your wife appear, Ischomachus, to lend a willing
+      ear to what you tried thus earnestly to teach her?
+    </p>
+    <p>
+      Isch. Most certainly she did, with promise to pay all attention. Her
+      delight was evident, like some one's who at length has found a pathway out
+      of difficulties; in proof of which she begged me to lose no time in making
+      the orderly arrangement I had spoken of.
+    </p>
+    <p>
+      And how did you introduce the order she demanded, Ischomachus? (I asked).
+    </p>
+    <p>
+      Isch. Well, first of all I thought I ought to show her the capacities of
+      our house. Since you must know, it is not decked with ornaments and
+      fretted ceilings, (1) Socrates; but the rooms were built expressly with a
+      view to forming the most apt receptacles for whatever was intended to be
+      put in them, so that the very look of them proclaimed what suited each
+      particular chamber best. Thus our own bedroom, (2) secure in its position
+      like a stronghold, claimed possession of our choicest carpets, coverlets,
+      and other furniture. Thus, too, the warm dry rooms would seem to ask for
+      our stock of bread-stuffs; the chill cellar for our wine; the bright and
+      well-lit chambers for whatever works or furniture required light, and so
+      forth.
+    </p>
+<pre xml:space="preserve">
+ (1) Or, "curious workmanship and paintings." See "Mem." III. viii. 10.
+    Cf. Plat. "Rep." vii. 529 B; "Hipp. maj." 298 A. See Becker,
+    "Charicles," Exc. i. 111.
+
+ (2) Or, "the bridal chamber." See Becker, op. cit. p. 266. Al. "our
+    store-chamber." See Hom. "Od." xxi. 9:
+</pre>
+    <p>
+      {be d' imenai thalamonde sun amphipoloisi gunaixin eskhaton, k.t.l.}
+    </p>
+    <p>
+      "And she (Penelope) betook her, with her handmaidens, to the
+      treasure-chamber in the uttermost part of the house, where lay the
+      treasures of her lord, bronze and gold and iron well wrought."&mdash;Butcher
+      and Lang. Cf. "Od." ii. 337; "Il." vi. 288.
+    </p>
+    <p>
+      Next I proceeded to point out to her the several dwelling-rooms, all
+      beautifully fitted up for cool in summer and for warmth in winter. (3) I
+      showed her how the house enjoyed a southern aspect, whence it was plain,
+      in winter it would catch the sunlight and in summer lie in shade. (4) Then
+      I showed her the women's apartments, separated from the men's apartments
+      by a bolted door, (5) whereby nothing from within could be conveyed
+      without clandestinely, nor children born and bred by our domestics without
+      our knowledge and consent (6)&mdash;no unimportant matter, since, if the
+      act of rearing children tends to make good servants still more loyally
+      disposed, (7) cohabiting but sharpens ingenuity for mischief in the bad.
+    </p>
+<pre xml:space="preserve">
+ (3) See "Mem." III. viii. 8.
+
+ (4) See "Mem." ib. 9.
+
+ (5) "By bolts and bars." Lit. "a door fitted with a bolt-pin." See
+    Thuc. ii. 4; Aristoph. "Wasps," 200.
+
+ (6) Cf. (Aristot.) "Oecon." i. 5, {dei de kai exomereuein tais
+    teknopoiiais}.
+
+ (7) Lit. "since (you know) if the good sort of servant is rendered, as
+    a rule, better disposed when he becomes a father, the base,
+    through intermarrying, become only more ripe for mischief."
+</pre>
+    <p>
+      When we had gone over all the rooms (he continued), we at once set about
+      distribution our furniture (8) in classes; and we began (he said) by
+      collecting everything we use in offering sacrifice. (9) After this we
+      proceeded to set apart the ornaments and holiday attire of the wife, and
+      the husband's clothing both for festivals and war; then the bedding used
+      in the women's apartments, and the bedding used in the men's apartments;
+      then the women's shoes and sandals, and the shoes and sandals of the men.
+      (10) There was one division devoted to arms and armour; another to
+      instruments used for carding wood; another to implements for making bread;
+      another to utensils for cooking condiments; another to utensils for the
+      bath; another connected with the kneading trough; another with the service
+      of the table. All these we assigned to separate places, distinguishing one
+      portion for daily and recurrent use and the rest for high days and
+      holidays. Next we selected and set aside the supplies required for the
+      month's expenditure; and, under a separate head, (11) we stored away what
+      we computed would be needed for the year. (12) For in this way there is
+      less chance of failing to note how the supplies are likely to last to the
+      end.
+    </p>
+<pre xml:space="preserve">
+ (8) "Movable property," "meubles."
+
+ (9) Holden cf. Plut. "De Curios." 515 E, {os gar Xenophon legei toi
+    Oikonomikois, k.t.l.}
+
+ (10) Cf. "Cyrop." VIII. ii. 5. See Becker, op. cit. p. 447.
+
+ (11) See Cic. ap. Col. who curiously mistranslates {dikha}.
+
+ (12) Schneider, etc., cf. Aristot. "Oecon." i. 6.
+</pre>
+    <p>
+      And so having arranged the different articles of furniture in classes, we
+      proceeded to convey them to their appropriate places. That done, we
+      directed our attention to the various articles needed by our domestics for
+      daily use, such as implements or utensils for making bread, cooking
+      relishes, spinning wool, and anything else of the same sort. These we
+      consigned to the care of those who would have to use them, first pointing
+      out where they must stow them, and enjoining on them to return them safe
+      and sound when done with.
+    </p>
+    <p>
+      As to the other things which we should only use on feast-days, or for the
+      entertainment of guests, or on other like occasions at long intervals, we
+      delivered them one and all to our housekeeper. Having pointed out to her
+      their proper places, and having numbered and registered (13) the several
+      sets of articles, we explained that it was her business to give out each
+      thing as required; to recollect to whom she gave them; and when she got
+      them back, to restore them severally to the places from which she took
+      them. In appointing our housekeeper, we had taken every pains to discover
+      some one on whose self-restraint we might depend, not only in the matters
+      of food and wine and sleep, but also in her intercourse with men. She must
+      besides, to please us, be gifted with no ordinary memory. She must have
+      sufficient forethought not to incur displeasure through neglect of our
+      interests. It must be her object to gratify us in this or that, and in
+      return to win esteem and honour at our hands. We set ourselves to teach
+      and train her to feel a kindly disposition towards us, by allowing her to
+      share our joys in the day of gladness, or, if aught unkind befell us, by
+      inviting her to sympathise in our sorrow. We sought to rouse in her a zeal
+      for our interests, an eagerness to promote the increase of our estate, by
+      making her intelligent of its affairs, and by giving her a share in our
+      successes. We instilled in her a sense of justice and uprightness, by
+      holding the just in higher honour than the unjust, and by pointing out
+      that the lives of the righteous are richer and less servile than those of
+      the unrighteous; and this was the position in which she found herself
+      installed in our household. (14)
+    </p>
+<pre xml:space="preserve">
+ (13) Or, "having taken an inventory of the several sets of things."
+    Cf. "Ages." i. 18; "Cyrop." VII. iv. 12. See Newman, op. cit. i.
+    171.
+
+ (14) Or, "and this was the position in which we presently established
+    her herself."
+</pre>
+    <p>
+      And now, on the strength of all that we had done, Socrates (he added), I
+      addressed my wife, explaining that all these things would fail of use
+      unless she took in charge herself to see that the order of each several
+      part was kept. Thereupon I taught her that in every well-constituted city
+      the citizens are not content merely to pass good laws, but they further
+      choose them guardians of the laws, (15) whose function as inspectors is to
+      praise the man whose acts are law-abiding, or to mulct some other who
+      offends against the law. Accordingly, I bade her believe that she, the
+      mistress, was herself to play the part of guardian of the laws to her
+      whole household, examining whenever it seemed good to her, and passing in
+      review the several chattels, just as the officer in command of a garrison
+      (16) musters and reviews his men. She must apply her scrutiny and see that
+      everything was well, even as the Senate (17) tests the condition of the
+      Knights and of their horses. (18) Like a queen, she must bestow, according
+      to the power vested in her, praise and honour on the well-deserving, but
+      blame and chastisement on him who stood in need thereof.
+    </p>
+<pre xml:space="preserve">
+ (15) See Plat. "Laws," vi. 755 A, 770 C; Aristot. "Pol." iii. 15, 1287
+    A; iv. 14, 1298 B; vi. 8, 1323 A; "Ath. Pol." viii. 4; and Cic.
+    ap. Col. xii. 3. 10 f. Holden cf. Cic. "de Legg." iii. 20, S. 46;
+    "C. I. G." 3794.
+
+ (16) Lit. Phrourarch, "the commandant."
+
+ (17) Or, "Council" at Athens.
+
+ (18) Cf. "Hipparch." i. 8, 13.
+</pre>
+    <p>
+      Nor did my lessons end here (added he); I taught her that she must not be
+      annoyed should I seem to be enjoining upon her more trouble than upon any
+      of our domestics with regard to our possessions; pointing out to her that
+      these domestics have only so far a share in their master's chattels that
+      they must fetch and carry, tend and guard them; nor have they the right to
+      use a single one of them except the master grant it. But to the master
+      himself all things pertain to use as he thinks best. And so I pointed the
+      conclusion: he to whom the greater gain attaches in the preservation of
+      the property or loss in its destruction, is surely he to whom by right
+      belongs the larger measure of attention. (19)
+    </p>
+<pre xml:space="preserve">
+ (19) Or, "he it is on whom devolves as his concern the duty of
+    surveillance."
+</pre>
+    <p>
+      When, then (I asked), Ischomachus, how fared it? was your wife disposed at
+      all to lend a willing ear to what you told her? (20)
+    </p>
+<pre xml:space="preserve">
+ (20) Lit. "when she heard did she give ear at all?"
+</pre>
+    <p>
+      Bless you, (21) Socrates (he answered), what did she do but forthwith
+      answer me, I formed a wrong opinion if I fancied that, in teaching her the
+      need of minding our property, I was imposing a painful task upon her. A
+      painful task it might have been (22) (she added), had I bade her neglect
+      her personal concerns! But to be obliged to fulfil the duty of attending
+      to her own domestic happiness, (23) that was easy. After all it would seem
+      to be but natural (added he); just as any honest (24) woman finds it
+      easier to care for her own offspring than to neglect them, so, too, he
+      could well believe, an honest woman might find it pleasanter to care for
+      than to neglect possessions, the very charm of which is that they are
+      one's very own.
+    </p>
+<pre xml:space="preserve">
+ (21) Lit. "By Hera!" Cf. the old formula "Marry!" or "By'r lakin!"
+
+ (22) Lit. "more painful had it been, had I enjoined her to neglect her
+    own interests than to be obliged..."
+
+ (23) {ton oikeion agathon}, cp. "charity begins at home." See Joel,
+    op. cit. p. 448.
+
+ (24) Or, "true and honest"; "any woman worthy of the name." {sophroni}
+    = with the {sophrosune} of womanhood; possibly transl. "discreet
+    and sober-minded."
+</pre>
+    <p>
+      X
+    </p>
+    <p>
+      So (continued Socrates), when I heard his wife had made this answer, I
+      exclaimed: By Hera, Ischomachus, a brave and masculine intelligence the
+      lady has, as you describe her.
+    </p>
+    <p>
+      (To which Ischomachus) Yes, Socrates, and I would fain narrate some other
+      instances of like large-mindedness on her part: shown in the readiness
+      with which she listened to my words and carried out my wishes.
+    </p>
+    <p>
+      What sort of thing? (I answered). Do, pray, tell me, since I would far
+      more gladly learn about a living woman's virtues than that Zeuxis (1)
+      should show me the portrait of the loveliest woman he has painted.
+    </p>
+<pre xml:space="preserve">
+ (1) See "Mem." I. iv. 3.
+</pre>
+    <p>
+      Whereupon Ischomachus proceeded to narrate as follows: I must tell you,
+      Socrates, I one day noticed she was much enamelled with white lead, (2) no
+      doubt to enhance the natural whiteness of her skin; she had rouged herself
+      with alkanet (3) profusely, doubtless to give more colour to her cheeks
+      than truth would warrant; she was wearing high-heeled shoes, in order to
+      seem taller than she was by nature. (4)
+    </p>
+<pre xml:space="preserve">
+ (2) Cf. Aristoph. "Eccl." 878; ib. 929, {egkhousa mallon kai to son
+    psimuthion}: ib. 1072; "Plut." 1064.
+
+ (3) Lit. "enamelled or painted with anchusa or alkanet," a plant, the
+    wild bugloss, whose root yields a red dye. Cf. Aristoph. "Lys."
+    48; Theophr. "H. Pl." vii. 8. 3.
+
+ (4) See Becker, op. cit. p. 452; Breit. cf. "Anab." III. ii. 25;
+    "Mem." II. i. 22; Aristot. "Eth. Nic." iv. 3, 5, "True beauty
+    requires a great body."
+</pre>
+    <p>
+      Accordingly I put to her this question: (5) "Tell me, my wife, would you
+      esteem me a less lovable co-partner in our wealth, were I to show you how
+      our fortune stands exactly, without boasting of unreal possessions or
+      concealing what we really have? Or would you prefer that I should try to
+      cheat you with exaggeration, exhibiting false money to you, or sham (6)
+      necklaces, or flaunting purples (7) which will lose their colour, stating
+      they are genuine the while?"
+    </p>
+<pre xml:space="preserve">
+ (5) Lit. "So I said to her, 'Tell me, my wife, after which fashion
+    would you find me the more delectable partner in our joint estate
+    &mdash;were I to...? or were I to...?'"
+
+ (6) Lit. "only wood coated with gold."
+
+ (7) See Becker, op. cit. p. 434 f; Holden cf. Athen. ix. 374, xii.
+    525; Ael. "V. H." xii. 32; Aristoph. "Plut." 533.
+</pre>
+    <p>
+      She caught me up at once: "Hush, hush!" she said, "talk not such talk. May
+      heaven forfend that you should ever be like that. I could not love you
+      with my whole heart were you really of that sort."
+    </p>
+    <p>
+      "And are we two not come together," I continued, "for a closer
+      partnership, being each a sharer in the other's body?"
+    </p>
+    <p>
+      "That, at any rate, is what folk say," she answered.
+    </p>
+    <p>
+      "Then as regards this bodily relation," I proceeded, "should you regard me
+      as more lovable or less did I present myself, my one endeavour and my sole
+      care being that my body should be hale and strong and thereby well
+      complexioned, or would you have me first anoint myself with pigments, (8)
+      smear my eyes with patches (9) of 'true flesh colour,' (10) and so seek
+      your embrace, like a cheating consort presenting to his mistress's sight
+      and touch vermillion paste instead of his own flesh?"
+    </p>
+<pre xml:space="preserve">
+ (8) "Red lead."
+
+ (9) Cf. Aristoph. "Ach." 1029.
+
+ (10) {andreikelon}. Cf. Plat. "Rep." 501 B, "the human complexion";
+    "Crat." 424 E.
+</pre>
+    <p>
+      "Frankly," she answered, "it would not please me better to touch paste
+      than your true self. Rather would I see your own 'true flesh colour' than
+      any pigment of that name; would liefer look into your eyes and see them
+      radiant with health than washed with any wash, or dyed with any ointment
+      there may be."
+    </p>
+    <p>
+      "Believe the same, my wife, of me then," Ischomachus continued (so he told
+      me); "believe that I too am not better pleased with white enamel or with
+      alkanet than with your own natural hue; but as the gods have fashioned
+      horses to delight in horses, cattle in cattle, sheep in their fellow
+      sheep, so to human beings the human body pure and undefiled is sweetest;
+      (11) and as to these deceits, though they may serve to cheat the outside
+      world without detection, yet if intimates try to deceive each other, they
+      must one day be caught; in rising from their beds, before they make their
+      toilet; by a drop of sweat they stand convicted; tears are an ordeal they
+      cannot pass; the bath reveals them as they truly are."
+    </p>
+<pre xml:space="preserve">
+ (11) See "Mem." II. i. 22.
+</pre>
+    <p>
+      What answer (said I) did she make, in Heaven's name, to what you said?
+    </p>
+    <p>
+      What, indeed (replied the husband), save only, that thenceforward she
+      never once indulged in any practice of the sort, but has striven to
+      display the natural beauty of her person in its purity. She did, however,
+      put to me a question: Could I advise her how she might become not in false
+      show but really fair to look upon?
+    </p>
+    <p>
+      This, then, was the counsel which I gave her, Socrates: Not to be for ever
+      seated like a slave; (12) but, with Heaven's help, to assume the attitude
+      of a true mistress standing before the loom, and where her knowledge gave
+      her the superiority, bravely to give the aid of her instruction; where her
+      knowledge failed, as bravely try to learn. I counselled her to oversee the
+      baking woman as she made the bread; to stand beside the housekeeper as she
+      measured out her stores; to go tours of inspection to see if all things
+      were in order as they should be. For, as it seemed to me, this would at
+      once be walking exercise and supervision. And, as an excellent gymnastic,
+      I recommended her to knead the dough and roll the paste; to shake the
+      coverlets and make the beds; adding, if she trained herself in exercise of
+      this sort she would enjoy her food, grow vigorous in health, and her
+      complexion would in very truth be lovelier. The very look and aspect of
+      the wife, the mistress, seen in rivalry with that of her attendants, being
+      as she is at once more fair (13) and more beautifully adorned, has an
+      attractive charm, (14) and not the less because her acts are acts of
+      grace, not services enforced. Whereas your ordinary fine lady, seated in
+      solemn state, would seem to court comparison with painted counterfeits of
+      womanhood.
+    </p>
+<pre xml:space="preserve">
+ (12) See Becker, p. 491. Breit., etc., cf. Nicostr. ap. Stob. "Tit."
+    lxxiv. 61.
+
+ (13) Lit. "more spotles"; "like a diamond of purest water." Cf.
+    Shakesp. "Lucr." 394, "whose perfect white Showed like an April
+    daisy in the grass."
+
+ (14) Or, "is wondrous wooing, and all the more with this addition,
+    hers are acts of grace, theirs services enforced."
+</pre>
+    <p>
+      And, Socrates, I would have you know that still to-day, my wife is living
+      in a style as simple as that I taught her then, and now recount to you.
+    </p>
+    <p>
+      XI
+    </p>
+    <p>
+      The conversation was resumed as follows: Thanking Ischomachus for what he
+      had told me about the occupations of his wife; on that side I have heard
+      enough (I said) perhaps for a beginning; the facts you mention reflect the
+      greatest credit on both wife and husband; but would you now in turn
+      describe to me your work and business? In doing so you will have the
+      pleasure of narrating the reason of your fame. And I, for my part, when I
+      have heard from end to end the story of a beautiful and good man's works,
+      if only my wits suffice and I have understood it, shall be much indebted.
+    </p>
+    <p>
+      Indeed (replied Ischomachus), it will give me the greatest pleasure to
+      recount to you my daily occupations, and in return I beg you to reform me,
+      where you find some flaw or other in my conduct. (1)
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "in order that you on your side may correct and set me right
+    where I seem to you to act amiss." {metarruthmises}&mdash;remodel. Cf.
+    Aristot. "Nic. Eth." x. 9. 5.
+</pre>
+    <p>
+      The idea of my reforming you! (I said). How could I with any show of
+      justice hope to reform you, the perfect model (2) of a beautiful, good man&mdash;I,
+      who am but an empty babbler, (3) and measurer of the air, (4) who have to
+      bear besides that most senseless imputation of being poor&mdash;an
+      imputation which, I assure you, Ischomachus, would have reduced me to the
+      veriest despair, except that the other day I chanced to come across the
+      horse of Nicias, (5) the foreigner? I saw a crowd of people in attendance
+      staring, and I listened to a story which some one had to tell about the
+      animal. So then I stepped up boldly to the groom and asked him, "Has the
+      horse much wealth?" The fellow looked at me as if I were hardly in my
+      right mind to put the question, and retorted, "How can a horse have
+      wealth?" Thereat I dared to lift my eyes from earth, on learning that
+      after all it is permitted a poor penniless horse to be a noble animal, if
+      nature only have endowed him with good spirit. If, therefore, it is
+      permitted even to me to be a good man, please recount to me your works
+      from first to last, I promise, I will listen, all I can, and try to
+      understand, and so far as in me lies to imitate you from to-morrow.
+      To-morrow is a good day to commence a course of virtue, is it not?
+    </p>
+<pre xml:space="preserve">
+ (2) Cf. Plat. "Rep." 566 A, "a tyrant full grown" (Jowett).
+
+ (3) Cf. Plat. "Phaed." 70 C; Aristoph. "Clouds," 1480.
+
+ (4) Or rather, "a measurer of air"&mdash;i.e. devoted not to good sound
+    solid "geometry," but the unsubstantial science of "aerometry."
+    See Aristoph. "Clouds," i. 225; Plat. "Apol." 18 B, 19 B; Xen.
+    "Symp." vi. 7.
+
+ (5) Nothing is known of this person.
+</pre>
+    <p>
+      You are pleased to jest, Socrates (Ischomachus replied), in spite of which
+      I will recount to you those habits and pursuits by aid of which I seek to
+      traverse life's course. If I have read aright life's lesson, it has taught
+      me that, unless a man first discover what he needs to do, and seriously
+      study to bring the same to good effect, the gods have placed prosperity
+      (6) beyond his reach; and even to the wise and careful they give or they
+      withhold good fortune as seemeth to them best. Such being my creed, I
+      begin with service rendered to the gods; and strive to regulate my conduct
+      so that grace may be given me, in answer to my prayers, to attain to
+      health, and strength of body, honour in my own city, goodwill among my
+      friends, safety with renown in war, and of riches increase, won without
+      reproach.
+    </p>
+<pre xml:space="preserve">
+ (6) "The gods have made well-doing and well-being a thing impossible."
+    Cf. "Mem." III. ix. 7, 14.
+</pre>
+    <p>
+      I, when I heard these words, replied: And are you then indeed so careful
+      to grow rich, Ischomachus?&mdash;amassing wealth but to gain endless
+      trouble in its management?
+    </p>
+    <p>
+      Most certainly (replied Ischomachus), and most careful must I needs be of
+      the things you speak of. So sweet I find it, Socrates, to honour God
+      magnificently, to lend assistance to my friends in answer to their wants,
+      and, so far as lies within my power, not to leave my city unadorned with
+      anything which riches can bestow.
+    </p>
+    <p>
+      Nay (I answered), beautiful indeed the works you speak of, and powerful
+      the man must be who would essay them. How can it be otherwise, seeing so
+      many human beings need the help of others merely to carry on existence,
+      and so many are content if they can win enough to satisfy their wants.
+      What of those therefore who are able, not only to administer their own
+      estates, but even to create a surplus sufficient to adorn their city and
+      relieve the burthen of their friends? Well may we regard such people as
+      men of substance and capacity. But stay (I added), most of us are
+      competent to sing the praises of such heroes. What I desire is to hear
+      from you, Ischomachus, in your own order, (7) first how you study to
+      preserve your health and strength of body; and next, how it is granted to
+      you (8) to escape from the perils of war with honour untarnished. And
+      after that (I added), it will much content me to learn from your own lips
+      about your money-making.
+    </p>
+<pre xml:space="preserve">
+ (7) "And from your own starting-point."
+
+ (8) As to the construction {themis einai} see Jebb ad "Oed. Col."
+    1191, Appendix.
+</pre>
+    <p>
+      Yes (he answered), and the fact is, Socrates, if I mistake not, all these
+      matters are in close connection, each depending on the other. Given that a
+      man have a good meal to eat, he has only to work off the effect by toil
+      (9) directed rightly; and in the process, if I mistake not, his health
+      will be confirmed, his strength added to. Let him but practise the arts of
+      war and in the day of battle he will preserve his life with honour. He
+      needs only to expend his care aright, sealing his ears to weak and soft
+      seductions, and his house shall surely be increased. (10)
+    </p>
+<pre xml:space="preserve">
+ (9) See "Mem." I. ii. 4; "Cyrop." I. ii. 16. Al. "bring out the effect
+    of it by toil."
+
+ (10) Lit. "it is likely his estate will increase more largely."
+</pre>
+    <p>
+      I answered: So far I follow you, Ischomachus. You tell me that by
+      labouring to his full strength, (11) by expending care, by practice and
+      training, a man may hope more fully to secure life's blessings. So I take
+      your meaning. But now I fain would learn of you some details. What
+      particular toil do you impose on yourself in order to secure good health
+      and strength? After what particular manner do you practise the arts of
+      war? How do you take pains to create a surplus which will enable you to
+      benefit your friends and to gratify the state?
+    </p>
+<pre xml:space="preserve">
+ (11) Or, "by working off ill-humours," as we should say.
+</pre>
+    <p>
+      Why then (Ischomachus replied), my habit is to rise from bed betimes, when
+      I may still expect to find at home this, that, or the other friend, whom I
+      may wish to see. Then, if anything has to be done in town, I set off to
+      transact the business and make that my walk; (12) or, if there is no
+      business to do in town, my serving-boy leads my horse to the farm; I
+      follow, and so make the country-road my walk, which suits my purpose quite
+      as well, or better, Socrates, perhaps, than pacing up and down the
+      colonnade. (13) Then when I have reached the farm, where mayhap some of my
+      men are planting trees, or breaking fallow, sowing or getting in the
+      crops, I inspect their various labours with an eye to every detail, and,
+      whenever I can improve upon the present system, I introduce reform. After
+      this, as a rule, I mount my horse and take a canter. I put him through his
+      paces, suiting these, as far as possible, to those inevitable in war (14)&mdash;in
+      other words, I avoid neither steep slope (15) nor sheer incline, neither
+      trench nor runnel, only giving my utmost heed the while so as not to lame
+      my horse while exercising him. When that is over, the boy gives the horse
+      a roll, (16) and leads him homewards, taking at the same time from the
+      country to town whatever we may chance to need. Meanwhile I am off for
+      home, partly walking, partly running, and having reached home I take a
+      bath and give myself a rub; (17) and then I breakfast&mdash;a repast which
+      leaves me neither empty nor replete, (18) and will suffice to last me
+      through the day.
+    </p>
+<pre xml:space="preserve">
+ (12) See "Mem." III. xiii. 5.
+
+ (13) {xusto}&mdash;the xystus, "a covered corridor in the gymnasium where
+    the athletes exercised in winter." Vitruv. v. 11. 4; vi. 7. 5. See
+    Rich, "Companion," s.n.; Becker, op. cit. p. 309. Cf. Plat.
+    "Phaedr." 227&mdash;Phaedrus loq.: "I have come from Lysias the son of
+    Cephalus, and I am going to take a walk outside the wall, for I
+    have been sitting with him the whole morning; and our common
+    friend Acumenus advises me to walk in the country, which he says
+    is more invigorating than to walk in the courts."&mdash;Jowett.
+
+ (14) See "Horsemanship," iii. 7 foll.; ib. viii.; "Hipparch," i. 18.
+
+ (15) "Slanting hillside."
+
+ (16) See "Horsemanship," v. 3; Aristoph. "Clouds," 32.
+
+ (17) Lit. "scrape myself clean" (with the {stleggis} or strigil). Cf.
+    Aristoph. "Knights," 580. See Becker, op. cit. p. 150.
+
+ (18) See "Lac. Pol." ii. 5. Cf. Hor. "Sat." i. 6. 127:
+</pre>
+    <p>
+      pransus non avide, quantum interpellet inani ventre diem durare.
+    </p>
+    <p>
+      Then eat a temperate luncheon, just to stay A sinking stomach till the
+      close of day (Conington).
+    </p>
+    <p>
+      By Hera (I replied), Ischomachus, I cannot say how much your doings take
+      my fancy. How you have contrived, to pack up portably for use&mdash;together
+      at the same time&mdash;appliances for health and recipes for strength,
+      exercises for war, and pains to promote your wealth! My admiration is
+      raised at every point. That you do study each of these pursuits in the
+      right way, you are yourself a standing proof. Your look of heaven-sent
+      health and general robustness we note with our eyes, while our ears have
+      heard your reputation as a first-rate horseman and the wealthiest of men.
+    </p>
+    <p>
+      Isch. Yes, Socrates, such is my conduct, in return for which I am rewarded
+      with&mdash;the calumnies of half the world. You thought, I daresay, I was
+      going to end my sentence different, and say that a host of people have
+      given me the enviable title "beautiful and good."
+    </p>
+    <p>
+      I was indeed myself about to ask, Ischomachus (I answered), whether you
+      take pains also to acquire skill in argumentative debate, the cut and
+      thrust and parry of discussion, (19) should occasion call?
+    </p>
+<pre xml:space="preserve">
+ (19) Lit. "to give a reason and to get a reason from others." Cf.
+    "Cyrop." I. iv. 3.
+</pre>
+    <p>
+      Isch. Does it not strike you rather, Socrates, that I am engaged in one
+      long practice of this very skill, (20) now pleading as defendant that, as
+      far as I am able, I do good to many and hurt nobody? And then, again, you
+      must admit, I play the part of prosecutor when accusing people whom I
+      recognise to be offenders, as a rule in private life, or possibly against
+      the state, the good-for-nothing fellows?
+    </p>
+<pre xml:space="preserve">
+ (20) "The arts of the defendant, the apologist; and of the plaintiff,
+    the prosecutor."
+</pre>
+    <p>
+      But please explain one other thing, Ischomachus (I answered). Do you put
+      defence and accusation into formal language? (21)
+    </p>
+<pre xml:space="preserve">
+ (21) "Does your practice include the art of translating into words
+    your sentiments?" Cf. "Mem." I. ii. 52.
+</pre>
+    <p>
+      Isch. "Formal language," say you, Socrates? The fact is, I never cease to
+      practise speaking; and on this wise: Some member of my household has some
+      charge to bring, or some defence to make, (22) against some other. I have
+      to listen and examine. I must try to sift the truth. Or there is some one
+      whom I have to blame or praise before my friends, or I must arbitrate
+      between some close connections and endeavour to enforce the lesson that it
+      is to their own interests to be friends not foes. (23)... We are present
+      to assist a general in court; (24) we are called upon to censure some one;
+      or defend some other charged unjustly; or to prosecute a third who has
+      received an honour which he ill deserves. It frequently occurs in our
+      debates (25) that there is some course which we strongly favour: naturally
+      we sound its praises; or some other, which we disapprove of: no less
+      naturally we point out its defects.
+    </p>
+<pre xml:space="preserve">
+ (22) Or, "One member of my household appears as plaintiff, another as
+    defendant. I must listen and cross-question."
+
+ (23) The "asyndeton" would seem to mark a pause, unless some words
+    have dropped out. See the commentators ad loc.
+
+ (24) The scene is perhaps that of a court-martial (cf. "Anab." V.
+    viii.; Dem. "c. Timocr." 749. 16). (Al. cf. Sturz, "Lex." s.v. "we
+    are present (as advocates) and censure some general"), or more
+    probably, I think, that of a civil judicial inquiry of some sort,
+    conducted at a later date by the Minister of Finance ({to stratego
+    to epi tas summorias eremeno}).
+
+ (25) Or, "Or again, a frequent case, we sit in council" (as members of
+    the Boule). See Aristot. "Pol." iv. 15.
+</pre>
+    <p>
+      He paused, then added: Things have indeed now got so far, Socrates, that
+      several times I have had to stand my trial and have judgment passed upon
+      me in set terms, what I must pay or what requital I must make. (26)
+    </p>
+<pre xml:space="preserve">
+ (26) See "Symp." v. 8. Al. {dielemmenos} = "to be taken apart and have
+   ..."
+</pre>
+    <p>
+      And at whose bar (I asked) is the sentence given? That point I failed to
+      catch. (27)
+    </p>
+<pre xml:space="preserve">
+ (27) Or, "so dull was I, I failed to catch the point."
+</pre>
+    <p>
+      Whose but my own wife's? (he answered).
+    </p>
+    <p>
+      And, pray, how do you conduct your own case? (I asked). (28)
+    </p>
+<pre xml:space="preserve">
+ (28) See "Mem." III. vii. 4; Plat. "Euth." 3 E.
+</pre>
+    <p>
+      Not so ill (he answered), when truth and interest correspond, but when
+      they are opposed, Socrates, I have no skill to make the worse appear the
+      better argument. (29)
+    </p>
+<pre xml:space="preserve">
+ (29) See Plat. "Apol." 19-23 D; Aristoph. "Clouds," 114 foll.
+</pre>
+    <p>
+      Perhaps you have no skill, Ischomachus, to make black white or falsehood
+      truth (said I). (30)
+    </p>
+<pre xml:space="preserve">
+ (30) Or, "It may well be, Ischomachus, you cannot manufacture
+    falsehood into truth." Lit. "Like enough you cannot make an
+    untruth true."
+</pre>
+    <p>
+      XII
+    </p>
+    <p>
+      But (I continued presently), perhaps I am preventing you from going, as
+      you long have wished to do, Ischomachus?
+    </p>
+    <p>
+      To which he: By no means, Socrates. I should not think of going away until
+      the gathering in the market is dispersed. (1)
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "until the market is quite broken up," i.e. after mid-day.
+    See "Anab." I. viii. 1; II. i. 7; "Mem." I. i. 10. Cf. Herod. ii.
+    173; iii. 104; vii. 223.
+</pre>
+    <p>
+      Of course, of course (I answered), you are naturally most careful not to
+      forfeit the title they have given you of "honest gentleman"; (2) and yet,
+      I daresay, fifty things at home are asking your attention at this moment;
+      only you undertook to meet your foreign friends, and rather than play them
+      false you go on waiting.
+    </p>
+<pre xml:space="preserve">
+ (2) Lit. "beautiful and good."
+</pre>
+    <p>
+      Isch. Let me so far correct you, Socrates; in no case will the things you
+      speak of be neglected, since I have stewards and bailiffs (3) on the
+      farms.
+    </p>
+<pre xml:space="preserve">
+ (3) Cf. Becker, op. cit. p. 363.
+</pre>
+    <p>
+      Soc. And, pray, what is your system when you need a bailiff? Do you search
+      about, until you light on some one with a natural turn for stewardship;
+      and then try to purchase him?&mdash;as, I feel certain, happens when you
+      want a carpenter: first, you discover some one with a turn for carpentry,
+      and then do all you can to get possession of him. (4) Or do you educate
+      your bailiffs yourself?
+    </p>
+<pre xml:space="preserve">
+ (4) The steward, like the carpenter, and the labourers in general,
+    would, as a rule, be a slave. See below, xxi. 9.
+</pre>
+    <p>
+      Isch. Most certainly the latter, Socrates; I try to educate them, as you
+      say, myself; and with good reason. He who is properly to fill my place and
+      manage my affairs when I am absent, my "alter ego," (5) needs but to have
+      my knowledge; and if I am fit myself to stand at the head of my own
+      business, I presume I should be able to put another in possession of my
+      knowledge. (6)
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "my other self."
+
+ (6) Lit. "to teach another what I know myself."
+</pre>
+    <p>
+      Soc. Well then, the first thing he who is properly to take your place when
+      absent must possess is goodwill towards you and yours; for without
+      goodwill, what advantage will there be in any knowledge whatsoever which
+      your bailiff may possess?
+    </p>
+    <p>
+      Isch. None, Socrates; and I may tell you that a kindly disposition towards
+      me and mine is precisely what I first endeavour to instil.
+    </p>
+    <p>
+      Soc. And how, in the name of all that is holy, do you pick out whom you
+      will and teach him to have kindly feeling towards yourself and yours?
+    </p>
+    <p>
+      Isch. By kindly treatment of him, to be sure, whenever the gods bestow
+      abundance of good things upon us.
+    </p>
+    <p>
+      Soc. If I take your meaning rightly, you would say that those who enjoy
+      your good things grow well disposed to you and seek to render you some
+      good?
+    </p>
+    <p>
+      Isch. Yes, for of all instruments to promote good feeling this I see to be
+      the best.
+    </p>
+    <p>
+      Soc. Well, granted the man is well disposed to you does it therefore
+      follow, Ischomachus, that he is fit to be your bailiff? It cannot have
+      escaped your observation that albeit human beings, as a rule, are kindly
+      disposed towards themselves, yet a large number of them will not apply the
+      attention requisite to secure for themselves those good things which they
+      fain would have.
+    </p>
+    <p>
+      Isch. Yes, but believe me, Socrates, when I seek to appoint such men as
+      bailiffs, I teach them also carefulness and application. (7)
+    </p>
+<pre xml:space="preserve">
+ (7) {epimeleia} is a cardinal virtue with the Greeks, or at any rate
+    with Xenophon, but it has no single name in English.
+</pre>
+    <p>
+      Soc. Nay, now in Heaven's name, once more, how can that be? I always
+      thought it was beyond the power of any teacher to teach these virtues. (8)
+    </p>
+<pre xml:space="preserve">
+ (8) For the Socratic problem {ei arete didakte} see Grote, "H. G."
+    viii. 599.
+</pre>
+    <p>
+      Isch. Nor is it possible, you are right so far, to teach such excellences
+      to every single soul in order as simply as a man might number off his
+      fingers.
+    </p>
+    <p>
+      Soc. Pray, then, what sort of people have the privilege? (9) Should you
+      mind pointing them out to me with some distinctness?
+    </p>
+<pre xml:space="preserve">
+ (9) Lit. "what kind of people can be taught them? By all means signify
+    the sort to me distinctly."
+</pre>
+    <p>
+      Ishc. Well, in the first place, you would have some difficulty in making
+      intemperate people diligent&mdash;I speak of intemperance with regard to
+      wine, for drunkenness creates forgetfulness of everything which needs to
+      be done.
+    </p>
+    <p>
+      Soc. And are persons devoid of self-control in this respect the only
+      people incapable of diligence and carefulness? or are there others in like
+      case?
+    </p>
+    <p>
+      Isch. Certainly, people who are intemperate with regard to sleep, seeing
+      that the sluggard with his eyes shut cannot do himself or see that others
+      do what is right.
+    </p>
+    <p>
+      Soc. What then? (10) Are we to regard these as the only people incapable
+      of being taught this virtue of carefulness? or are there others in a like
+      condition?
+    </p>
+<pre xml:space="preserve">
+ (10) Or, "What then&mdash;is the list exhausted? Are we to suppose that
+    these are the sole people..."
+</pre>
+    <p>
+      Isch. Surely we must include the slave to amorous affection. (11) Your
+      woeful lover (12) is incapable of being taught attention to anything
+      beyond one single object. (13) No light task, I take it, to discover any
+      hope or occupation sweeter to him than that which now employs him, his
+      care for his beloved, nor, when the call for action comes, (14) will it be
+      easy to invent worse punishment than that he now endures in separation
+      from the object of his passion. (15) Accordingly, I am in no great hurry
+      to appoint a person of this sort to manage (16) my affairs; the very
+      attempt to do so I regard as futile.
+    </p>
+<pre xml:space="preserve">
+ (11) See "Mem." I. iii. 8 foll.; II. vi. 22.
+
+ (12) {duserotes}. Cf. Thuc. vi. 13, "a desperate craving" (Jowett).
+
+ (13) Cf. "Symp." iv. 21 foll.; "Cyrop." V. i. 7-18.
+
+ (14) Or, "where demands of business present themselves, and something
+    must be done."
+
+ (15) Cf. Shakesp. "Sonnets," passim.
+
+ (16) Or, "I never dream of appointing as superintendent." See above,
+    iv. 7.
+</pre>
+    <p>
+      Soc. Well, and what of those addicted to another passion, that of gain?
+      Are they, too, incapable of being trained to give attention to field and
+      farming operations?
+    </p>
+    <p>
+      Isch. On the contrary, there are no people easier to train, none so
+      susceptible of carefulness in these same matters. One needs only to point
+      out to them that the pursuit is gainful, and their interest is aroused.
+    </p>
+    <p>
+      Soc. But for ordinary people? Given they are self-controlled to suit your
+      bidding, (17) given they possess a wholesome appetite for gain, how will
+      you lesson them in carefulness? how teach them growth in diligence to meet
+      your wishes?
+    </p>
+<pre xml:space="preserve">
+ (17) Or, "in matters such as you insist on."
+</pre>
+    <p>
+      Isch. By a simple method, Socrates. When I see a man intent on
+      carefulness, I praise and do my best to honour him. When, on the other
+      hand, I see a man neglectful of his duties, I do not spare him: I try in
+      every way, by word and deed, to wound him.
+    </p>
+    <p>
+      Soc. Come now, Ischomachus, kindly permit a turn in the discussion, which
+      has hitherto concerned the persons being trained to carefulness
+      themselves, and explain a point in reference to the training process. Is
+      it possible for a man devoid of carefulness himself to render others more
+      careful?
+    </p>
+    <p>
+      No more possible (he answered) than for a man who knows no music to make
+      others musical. (18) If the teacher sets but an ill example, the pupil can
+      hardly learn to do the thing aright. (19) And if the master's conduct is
+      suggestive of laxity, how hardly shall his followers attain to
+      carefulness! Or to put the matter concisely, "like master like man." I do
+      not think I ever knew or heard tell of a bad master blessed with good
+      servants. The converse I certainly have seen ere now, a good master and
+      bad servants; but they were the sufferers, not he. (20) No, he who would
+      create a spirit of carefulness in others (21) must have the skill himself
+      to supervise the field of labour; to test, examine, scrutinise. (22) He
+      must be ready to requite where due the favour of a service well performed,
+      nor hesitate to visit the penalty of their deserts upon those neglectful
+      of their duty. (23) Indeed (he added), the answer of the barbarian to the
+      king seems aposite. You know the story, (24) how the king had met with a
+      good horse, but wished to give the creature flesh and that without delay,
+      and so asked some one reputed to be clever about horses: "What will give
+      him flesh most quickly?" To which the other: "The master's eye." So, too,
+      it strikes me, Socrates, there is nothing like "the master's eye" to call
+      forth latent qualities, and turn the same to beautiful and good effect.
+      (25)
+    </p>
+<pre xml:space="preserve">
+ (18) Or, "to give others skill in 'music.'" See Plat. "Rep." 455 E;
+    "Laws," 802 B. Al. "a man devoid of letters to make others
+    scholarly." See Plat. "Phaedr." 248 D.
+
+ (19) Lit. "when the teacher traces the outline of the thing to copy
+    badly." For {upodeiknuontos} see "Mem." IV. iii. 13; "Horsem." ii.
+    2. Cf. Aristot. "Oecon." i. 6; "Ath. Pol." 41. 17; and Dr. Sandys'
+    note ad loc.
+
+ (20) Or, "but they did not go scot-free"; "punishments then were
+    rife."
+
+ (21) Cf. Plat. "Polit." 275 E: "If we say either tending the herds, or
+    managing the herds, or having the care of them, that will include
+    all, and then we may wrap up the statesman with the rest, as the
+    argument seems to require."&mdash;Jowett.
+
+ (22) Or, "he must have skill to over-eye the field of labour, and be
+    scrutinous."
+
+ (23) "For every boon of service well performed he must be eager to
+    make requital to the author of it, nor hesitate to visit on the
+    heads of those neglectful of their duty a just recompense." (The
+    language is poetical.)
+
+ (24) See Aristot. "Oecon." i. 6; Aesch. "Pers." 165; Cato ap. Plin.
+    "H. N." xviii. 5. Cic. ap. Colum. iv. 18; ib. vi. 21; La Fontaine,
+    "L'Oeil du Maitre."
+
+ (25) Or, "so, too, in general it seems to me 'the master's eye' is
+    aptest to elicit energy to issue beautiful and good."
+</pre>
+    <p>
+      XIII
+    </p>
+    <p>
+      But now (I ventured), suppose you have presented strongly to the mind of
+      some one (1) the need of carefulness to execute your wishes, is a person
+      so qualified to be regarded as fit at once to be your bailiff? or is there
+      aught else which he must learn in order to play the part of an efficient
+      bailiff?
+    </p>
+<pre xml:space="preserve">
+ (1) Breit. cf. "Pol. Lac." xv. 8. Holden cf. Plat. "Rep." 600 C.
+</pre>
+    <p>
+      Most certainly there is (he answered): it still remains for him to learn
+      particulars&mdash;to know, that is, what things he has to do, and when and
+      how to do them; or else, if ignorant of these details, the profit of this
+      bailiff in the abstract may prove no greater than the doctor's who pays a
+      most precise attention to a sick man, visiting him late and early, but
+      what will serve to ease his patient's pains (2) he knows not.
+    </p>
+<pre xml:space="preserve">
+ (2) Lit. "what it is to the advantage of his patient to do, is beyond
+    his ken."
+</pre>
+    <p>
+      Soc. But suppose him to have learnt the whole routine of business, will he
+      need aught else, or have we found at last your bailiff absolute? (3)
+    </p>
+<pre xml:space="preserve">
+ (3) Cf. Plat. "Rep." 566 D. Or, "the perfect and consummate type of
+    bailiff."
+</pre>
+    <p>
+      Isch. He must learn at any rate, I think, to rule his fellow-workmen.
+    </p>
+    <p>
+      What! (I exclaimed): you mean to say you educate your bailiffs to that
+      extent? Actually you make them capable of rule?
+    </p>
+    <p>
+      At any rate I try to do so (he replied).
+    </p>
+    <p>
+      And how, in Heaven's name (I asked), do you contrive to educate another in
+      the skill to govern human beings?
+    </p>
+    <p>
+      Isch. I have a very simple system, Socrates; so simple, I daresay, you
+      will simply laugh at me.
+    </p>
+    <p>
+      Soc. The matter, I protest, is hardly one for laughter. The man who can
+      make another capable of rule, clearly can teach him how to play the
+      master; and if can make him play the master, he can make him what is
+      grander still, a kingly being. (4) Once more, therefore, I protest: A man
+      possessed of such creative power is worthy, not of ridicule, far from it,
+      but of the highest praise.
+    </p>
+<pre xml:space="preserve">
+ (4) i.e. {arkhikos} includes (1) {despotikos}, i.e. an arbitrary head
+    of any sort, from the master of one's own family to the {turannos
+    kai despotes} (Plat. "Laws," 859 A), despotic lord or owner; (2)
+    {basilikos}, the king or monarch gifted with regal qualities.
+</pre>
+    <p>
+      Thus, then, I reason, (5) Socrates (he answered): The lower animals are
+      taught obedience by two methods chiefly, partly through being punished
+      when they make attempts to disobey, partly by experiencing some kindness
+      when they cheerfully submit. This is the principle at any rate adopted in
+      the breaking of young horses. The animal obeys its trainer, and something
+      sweet is sure to follow; or it disobeys, and in place of something sweet
+      it finds a peck of trouble; and so on, until it comes at last to yield
+      obedience to the trainer's every wish. Or to take another instance: Young
+      dogs, (6) however far inferior to man in thought and language, (7) can
+      still be taught to run on errands and turn somersaults, (8) and do a host
+      of other clever things, precisely on this same principle of training.
+      Every time the animal obeys it gets something or other which it wanted,
+      and every time it misbehaves it gets a whipping. But when it comes to
+      human beings: in man you have a creature still more open to persuasion
+      through appeals to reason; (9) only make it plain to him "it is his
+      interest to obey." Or if they happen to be slaves, (10) the more ignoble
+      training of wild animals tamed to the lure will serve to teach obedience.
+      Only gratify their bellies in the matter of appetite, and you will succeed
+      in winning much from them. (11) But ambitious, emulous natures feel the
+      spur of praise, (12) since some natures hunger after praise no less than
+      others crave for meats and drinks. My practice then is to instruct those
+      whom I desire to appoint as my bailiffs in the various methods which I
+      have found myself to be successful in gaining the obedience of my fellows.
+      To take an instance: There are clothes and shows and so forth, with which
+      I must provide my workfolk. (13) Well, then, I see to it that these are
+      not all alike in make; (14) but some will be of better, some of less good
+      quality: my object being that these articles for use shall vary with the
+      service of the wearer; the worse man will receive the worse things as a
+      gift, the better man the better as a mark of honour. For I ask you,
+      Socrates, how can the good avoid despondency seeing that the work is
+      wrought by their own hands alone, in spite of which these villains who
+      will neither labour nor face danger when occasion calls are to receive an
+      equal guerdon with themselves? And just as I cannot bring myself in any
+      sort of way to look upon the better sort as worthy to receive no greater
+      honour than the baser, so, too, I praise my bailiffs when I know they have
+      apportioned the best things among the most deserving. And if I see that
+      some one is receiving preference by dint of flatteries or like unworthy
+      means, I do not let the matter pass; I reprimand my bailiff roundly, and
+      so teach him that such conduct is not even to his interest.
+    </p>
+<pre xml:space="preserve">
+ (5) {oukoun}. "This, then, is my major premiss: the dumb animal..."
+    (lit. "the rest of animals").
+
+ (6) {ta kunidia} possibly implies "performing poodles."
+
+ (7) {te gnome... te glotte}, i.e. mental impression and expression,
+    "mind and tongue."
+
+ (8) Or, "to run round and round and turn heels over head." Al. "dive
+    for objects."
+
+ (9) "Logic, argument." Or, "a creature more compliant; merely by a
+    word demonstrate to him..."
+
+ (10) Cf. Plat. "Rep." 591 C.
+
+ (11) See Pater, "Plato and Platonism," "Lacedaemon," p. 196 foll.
+
+ (12) See "Cyrop." passim.
+
+ (13) {ergastersi}, Xenophontic for the common Attic {ergatais}. See
+    Hold. ad loc. for similar forms, and cf. Rutherford, "New
+    Phrynichus," 59.
+
+ (14) Cf. Aristot. "Oecon." i. 5 (where the thesis is developed
+    further).
+</pre>
+    <p>
+      XIV
+    </p>
+    <p>
+      Soc. Well, then, Ischomachus, supposing the man is now so fit to rule that
+      he can compel obedience, (1) is he, I ask once more, your bailiff
+      absolute? or even though possessed of all the qualifications you have
+      named, does he still lack something? (2)
+    </p>
+<pre xml:space="preserve">
+ (1) Or, "that discipline flows from him;" al. "he presents you with
+    obedient servants."
+
+ (2) Lit. "will he still need something further to complete him?"
+</pre>
+    <p>
+      Most certainly (replied Ischomachus). One thing is still required of him,
+      and that is to hold aloof from property and goods which are his master's;
+      he must not steal. Consider, this is the very person through whose hands
+      the fruits and produce pass, and he has the audacity to make away with
+      them! perhaps he does not leave enough to cover the expenses of the
+      farming operations! Where would be the use of farming the land by help of
+      such an overseer?
+    </p>
+    <p>
+      What (I exclaimed), can I believe my ears? You actually undertake to teach
+      them virtue! What really, justice!
+    </p>
+    <p>
+      Isch. To be sure, I do. but it does not follow therefore that I find all
+      equally apt to lend an ear to my instruction. However, what I do is this.
+      I take a leaf now out of the laws of Draco and again another out of the
+      laws of Solon, (3) and so essay to start my household on the path of
+      uprightness. And indeed, if I mistake not (he proceeded), both those
+      legislators enacted many of their laws expressly with a view to teaching
+      this branch of justice. (4) It is written, "Let a man be punished for a
+      deed of theft"; "Let whosoever is detected in the act be bound and thrown
+      in prison"; "If he offer violence, (5) let him be put to death." It is
+      clear that the intention of the lawgivers in framing these enactments was
+      to render the sordid love of gain (6) devoid of profit to the unjust
+      person. What I do, therefore, is to cull a sample of their precepts, which
+      I supplement with others from the royal code (7) where applicable; and so
+      I do my best to shape the members of my household into the likeness of
+      just men concerning that which passes through their hands. And now observe&mdash;the
+      laws first mentioned act as penalties, deterrent to transgressors only;
+      whereas the royal code aims higher: by it not only is the malefactor
+      punished, but the righteous and just person is rewarded. (8) The result
+      is, that many a man, beholding how the just grow ever wealthier than the
+      unjust, albeit harbouring in his heart some covetous desires, is constant
+      still to virtue. To abstain from unjust dealing is engrained in him. (9)
+    </p>
+<pre xml:space="preserve">
+ (3) Cobet, "Pros. Xen." cf. Plut. "Solon," xvii. {proton men oun tous
+    Drakontos nomous aneile k.t.l.} "First, then, he repealed all
+    Draco's laws, except those concerning homicide, because they were
+    too severe and the punishments too great; for death was appointed
+    for almost all offences, insomuch that those that were convicted
+    of idleness were to die, and those that stole a cabbage or an
+    apple to suffer even as villains that committed sacrilege or
+    murder" (Clough, i. 184). See Aul. Gell. "N. A." xi. 13.
+
+ (4) "The branch of justice which concerns us, viz. righteous dealing
+    between man and man."
+
+ (5) For this sense of {tous egkheirountas} cf. Thuc. iv. 121; "Hell."
+    IV. v. 16. Al. {dedesthai tous egkheirountas kai thanatousthai en
+    tis alo poion} (Weiske), "let the attempt be punished with
+    imprisonment"; "let him who is caught in the act be put to death."
+
+ (6) Cf. Plat. "Laws," 754 E.
+
+ (7) Or, "the royal laws," i.e. of Persia. Cf. "Anab." I. ix. 16;
+    "Cyrop." I. ii. 2, 3. Or possibly = "regal"; cf. Plat. "Minos,"
+    317 C; {to men orthon nomos esti basilikos}.
+
+ (8) Lit. "benefited."
+
+ (9) Lit. "Whereby, beholding the just becoming wealthier than the
+    unjust, many albeit covetous at heart themselves most constantly
+    abide by abstinence from evil-doing."
+</pre>
+    <p>
+      Those of my household (he proceeded) whom, in spite of kindly treatment, I
+      perceive to be persistently bent on evil-doing, in the end I treat as
+      desperate cases. Incurable self-seekers, (10) plain enough to see, whose
+      aspiration lifts them from earth, so eager are they to be reckoned just
+      men, not by reason only of the gain derivable from justice, but through
+      passionate desire to deserve my praise&mdash;these in the end I treat as
+      free-born men. I make them wealthy, and not with riches only, but in
+      honour, as befits their gentle manliness. (11) For if, Socrates, there be
+      one point in which the man who thirsts for honour differs from him who
+      thirsts for gain, it is, I think, in willingness to toil, face danger, and
+      abstain from shameful gains&mdash;for the sake of honour only and fair
+      fame. (12)
+    </p>
+<pre xml:space="preserve">
+ (10) Lit. "Those, on the other hand, whom I discover to be roused" (to
+    honesty&mdash;not solely because honesty is the best policy).
+
+ (11) Or, "men of fair and noble type"; "true gentlemen." This passage
+    suggests the "silver lining to the cloud" of slavery.
+
+ (12) Cf. Hom. "Il." ix. 413, {oleto men moi nostos, atar kleos
+    aphthiton estai}, "but my fame shall be imperishable."
+</pre>
+    <p>
+      XV
+    </p>
+    <p>
+      Soc. But now, suppose, Ischomachus, you have created in the soul of some
+      one a desire for your welfare; have inspired in him not a mere passive
+      interest, but a deep concern to help you to achieve prosperity; further,
+      you have obtained for him a knowledge of the methods needed to give the
+      operations of the field some measure of success; you have, moreover, made
+      him capable of ruling; and, as the crowning point of all your efforts,
+      this same trusty person shows no less delight, than you might take
+      yourself, in laying at your feet (1) earth's products, each in due season
+      richly harvested&mdash;I need hardly ask concerning such an one, whether
+      aught else is lacking to him. It is clear to me (2) an overseer of this
+      sort would be worth his weight in gold. But now, Ischomachus, I would have
+      you not omit a topic somewhat lightly handled by us in the previous
+      argument. (3)
+    </p>
+<pre xml:space="preserve">
+ (1) {apodeiknuon}, i.e. in presenting the inventory of products for
+    the year. Cf. "Hell." V. iii. 17; "Revenues," ii. 7.
+
+ (2) {ede}, at this stage of the discussion.
+
+ (3) Or, "that part of the discussion which we ran over in a light and
+    airy fashion," in reference to xiii. 2.
+</pre>
+    <p>
+      What topic, pray, was that? (he asked).
+    </p>
+    <p>
+      Soc. You said, if I mistake not, that it was most important to learn the
+      methods of conducting the several processes of husbandry; for, you added,
+      unless a man knows what things he has to do and how to do them, all the
+      care and diligence in the world will stand him in no stead.
+    </p>
+    <p>
+      At this point (4) he took me up, observing: So what you now command me is
+      to teach the art itself of tillage, Socrates?
+    </p>
+<pre xml:space="preserve">
+ (4) Keeping the vulg. order of SS. 3-9, which many commentators would
+    rearrange in various ways. See Breit. ad loc.; Lincke, op. cit. p.
+    111 foll.
+</pre>
+    <p>
+      Yes (I replied), for now it looks as if this art were one which made the
+      wise and skilled possessor of it wealthy, whilst the unskilled, in spite
+      of all the pains he takes, must live in indigence.
+    </p>
+    <p>
+      Isch. Now shall you hear, then, (5) Socrates, the generous nature of this
+      human art. For is it not a proof of something noble in it, that being of
+      supreme utility, so sweet a craft to exercise, so rich in beauty, so
+      acceptable alike to gods and men, the art of husbandry may further fairly
+      claim to be the easiest of all the arts to learn? Noble I name it! this,
+      at any rate, the epithet we give to animals which, being beautiful and
+      large and useful, are also gentle towards the race of man. (6)
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "Listen, then, and whilst I recount to you at once the
+    loving-kindness of this art, to man the friendliest."
+
+ (6) Schenkl regards this sentence as an interpolation. For the epithet
+    {gennaios} applied to the dog see "Cyrop." I. iv. 15, 21;
+    "Hunting," iv. 7.
+</pre>
+    <p>
+      Allow me to explain, Ischomachus (I interposed). Up to a certain point I
+      fully followed what you said. I understand, according to your theory, how
+      a bailiff must be taught. In other words, I follow your descriptions both
+      as to how you make him kindly disposed towards yourself; and how, again,
+      you make him careful, capable of rule, and upright. But at that point you
+      made the statement that, in order to apply this diligence to tillage
+      rightly, the careful husbandman must further learn what are the different
+      things he has to do, and not alone what things he has to do, but how and
+      when to do them. These are the topics which, in my opinion, have hitherto
+      been somewhat lightly handled in the argument. Let me make my meaning
+      clearer by an instance: it is as if you were to tell me that, in order to
+      be able to take down a speech in writing, (7) or to read a written
+      statement, a man must know his letters. Of course, if not stone deaf, I
+      must have garnered that for a certain object knowledge of letters was
+      important to me, but the bare recognition of the fact, I fear, would not
+      enable me in any deeper sense to know my letters. So, too, at present I am
+      easily persuaded that if I am to direct my care aright in tillage I must
+      have a knowledge of the art of tillage. But the bare recognition of the
+      fact does not one whit provide me with the knowledge how I ought to till.
+      And if I resolved without ado to set about the work of tilling, I imagine,
+      I should soon resemble your physician going on his rounds and visiting his
+      patients without knowing what to prescribe or what to do to ease their
+      sufferings. To save me from the like predicaments, please teach me the
+      actual work and processes of tillage.
+    </p>
+<pre xml:space="preserve">
+ (7) Or, "something from dictation."
+</pre>
+    <p>
+      Isch. But truly, (8) Socrates, it is not with tillage as with the other
+      arts, where the learner must be well-nigh crushed (9) beneath a load of
+      study before his prentice-hand can turn out work of worth sufficient
+      merely to support him. (10) The art of husbandry, I say, is not so ill to
+      learn and cross-grained; but by watching labourers in the field, by
+      listening to what they say, you will have straightway knowledge enough to
+      teach another, should the humour take you. I imagine, Socrates (he added),
+      that you yourself, albeit quite unconscious of the fact, already know a
+      vast amount about the subject. The fact is, other craftsmen (the race, I
+      mean, in general of artists) are each and all disposed to keep the most
+      important (11) features of their several arts concealed: with husbandry it
+      is different. Here the man who has the most skill in planting will take
+      most pleasure in being watched by others; and so too the most skilful
+      sower. Ask any question you may choose about results thus beautifully
+      wrought, and not one feature in the whole performance will the doer of it
+      seek to keep concealed. To such height of nobleness (he added), Socrates,
+      does husbandry appear, like some fair mistress, to conform the soul and
+      disposition of those concerned with it.
+    </p>
+<pre xml:space="preserve">
+ (8) "Nay, if you will but listen, Socrates, with husbandry it is not
+    the same as with the other arts."
+
+ (9) {katatribenai}, "worn out." See "Mem." III. iv. 1; IV. vii. 5. Al.
+    "bored to death."
+
+ (10) Or, "before the products of his pupilage are worth his keep."
+
+ (11) Or, "critical and crucial."
+</pre>
+    <p>
+      The proem (12) to the speech is beautiful at any rate (I answered), but
+      hardly calculated to divert the hearer from the previous question. A thing
+      so easy to be learnt, you say? then, if so, do you be all the readier for
+      that reason to explain its details to me. No shame on you who teach, to
+      teach these easy matters; but for me to lack the knowledge of them, and
+      most of all if highly useful to the learner, worse than shame, a scandal.
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "the prelude to the piece."
+</pre>
+    <p>
+      XVI
+    </p>
+    <p>
+      Isch. First then, Socrates, I wish to demonstrate to you that what is
+      called (1) "the intricate variety in husbandry" (2) presents no
+      difficulty. I use a phrase of those who, whatever the nicety with which
+      they treat the art in theory, (3) have but the faintest practical
+      experience of tillage. What they assert is, that "he who would rightly
+      till the soil must first be made acquainted with the nature of the earth."
+    </p>
+<pre xml:space="preserve">
+ (1) "They term"; in reference to the author of some treatise.
+
+ (2) Or, "the riddling subtlety of tillage." See "Mem." II. iii. 10;
+    Plat. "Symp." 182 B; "Phileb." 53 E.
+
+ (3) Theophr. "De Caus." ii. 4, 12, mentions Leophanes amongst other
+    writers on agriculture preceding himself.
+</pre>
+    <p>
+      And they are surely right in their assertion (I replied); for he who does
+      not know what the soil is capable of bearing, can hardly know, I fancy,
+      what he has to plant or what to sow.
+    </p>
+    <p>
+      But he has only to look at his neighbour's land (he answered), at his
+      crops and trees, in order to learn what the soil can bear and what it
+      cannot. (4) After which discovery, it is ill work fighting against heaven.
+      Certainly not by dint of sowing and planting what he himself desires will
+      he meet the needs of life more fully than by planting and sowing what the
+      earth herself rejoices to bear and nourish on her bosom. Or if, as well
+      may be the case, through the idleness of those who occupy it, the land
+      itself cannot display its native faculty, (5) it is often possible to
+      derive a truer notion from some neighbouring district that ever you will
+      learn about it from your neighbour's lips. (6) Nay, even though the earth
+      lie waste and barren, it may still declare its nature; since a soil
+      productive of beautiful wild fruits can by careful tending be made to
+      yield fruits of the cultivated kind as beautiful. And on this wise, he who
+      has the barest knowledge (7) of the art of tillage can still discern the
+      nature of the soil.
+    </p>
+<pre xml:space="preserve">
+ (4) Holden cf. Virg. "Georg." i. 53; iv. 109. According to the
+    commentator Servius, the poet drew largely upon Xenophon's
+    treatise.
+
+ (5) Or, "cannot prove its natural aptitude."
+
+ (6) Or, "from a neighbouring mortal."
+
+ (7) Or, "a mere empiric in the art of husbandry."
+</pre>
+    <p>
+      Thank you (I said), Ischomachus, my courage needs no further fanning upon
+      that score. I am bold enough now to believe that no one need abstain from
+      agriculture for fear he will not recognise the nature of the soil. Indeed,
+      I now recall to mind a fact concerning fishermen, how as they ply their
+      business on the seas, not crawling lazily along, nor bringing to, for
+      prospect's sake, but in the act of scudding past the flying farmsteads,
+      (8) these brave mariners have only to set eyes upon crops on land, and
+      they will boldly pronounce opinion on the nature of the soil itself,
+      whether good or bad: this they blame and that they praise. And these
+      opinions for the most part coincide, I notice, with the verdict of the
+      skilful farmer as to quality of soil. (9)
+    </p>
+<pre xml:space="preserve">
+ (8) Or, "the flying coastland, fields and farmyards."
+
+ (9) Lit. "And indeed the opinions they pronounce about 'a good soil'
+    mostly tally with the verdict of the expert farmer."
+</pre>
+    <p>
+      Isch. At what point shall I begin then, Socrates, to revive your
+      recollection (10) of the art of husbandry? since to explain to you the
+      processes employed in husbandry means the statement of a hundred details
+      which you know yourself full well already.
+    </p>
+<pre xml:space="preserve">
+ (10) Or, "begin recalling to your mind." See Plat. "Meno," for the
+    doctrine of Anamensis here apparently referred to.
+</pre>
+    <p>
+      Soc. The first thing I should like to learn, Ischomachus, I think, if only
+      as a point befitting a philosopher, is this: how to proceed and how to
+      work the soil, did I desire to extract the largest crops of wheat and
+      barley.
+    </p>
+    <p>
+      Isch. Good, then! you are aware that fallow must be broken up in readiness
+      (11) for sowing?
+    </p>
+<pre xml:space="preserve">
+ (11) Or, "ploughed up." Cf. Theophr. "Hist. Pl." iii. i. 6; Dion. Hal.
+    "Ant." x. 17.
+</pre>
+    <p>
+      Soc. Yes, I am aware of that.
+    </p>
+    <p>
+      Isch. Well then, supposing we begin to plough our land in winter?
+    </p>
+    <p>
+      Soc. It would not do. There would be too much mud.
+    </p>
+    <p>
+      Isch. Well then, what would you say to summer?
+    </p>
+    <p>
+      Soc. The soil will be too hard in summer for a plough and a pair of oxen
+      to break up.
+    </p>
+    <p>
+      Isch. It looks as if spring-time were the season to begin this work, then?
+      What do you say?
+    </p>
+    <p>
+      Soc. I say, one may expect the soil broken up at that season of the year
+      to crumble (12) best.
+    </p>
+<pre xml:space="preserve">
+ (12) {kheisthai} = laxari, dissolvi, to be most friable, to scatter
+    readily.
+</pre>
+    <p>
+      Isch. Yes, and grasses (13) turned over at that season, Socrates, serve to
+      supply the soil already with manure; while as they have not shed their
+      seed as yet, they cannot vegetate. (14) I am supposing that you recognise
+      a further fact: to form good land, a fallow must be clean and clear of
+      undergrowth and weeds, (15) and baked as much as possible by exposure to
+      the sun. (16)
+    </p>
+<pre xml:space="preserve">
+ (13) "Herbage," whether grass or other plants, "grass," "clover," etc;
+    Theophr. "Hist. Pl." i. 3. 1; Holden, "green crops."
+
+ (14) Lit. "and not as yet have shed their seed so as to spring into
+    blade."
+
+ (15) Or, "quitch."
+
+ (16) Holden cf. Virg. "Georg." i. 65, coquat; ii. 260, excoquere. So
+    Lucr. vi. 962.
+</pre>
+    <p>
+      Soc. Yes, that is quite a proper state of things, I should imagine.
+    </p>
+    <p>
+      Isch. And to bring about this proper state of things, do you maintain
+      there can be any other better system than that of turning the soil over as
+      many times as possible in summer?
+    </p>
+    <p>
+      Soc. On the contrary, I know precisely that for either object, whether to
+      bring the weeds and quitch grass to the surface and to wither them by
+      scorching heat, or to expose the earth itself to the sun's baking rays,
+      there can be nothing better than to plough the soil up with a pair of oxen
+      during mid-day in midsummer.
+    </p>
+    <p>
+      Isch. And if a gang of men set to, to break and make this fallow with the
+      mattock, it is transparent that their business is to separate the quitch
+      grass from the soil and keep them parted?
+    </p>
+    <p>
+      Soc. Just so!&mdash;to throw the quitch grass down to wither on the
+      surface, and to turn the soil up, so that the crude earth may have its
+      turn of baking.
+    </p>
+    <p>
+      XVII
+    </p>
+    <p>
+      You see, Socrates (he said, continuing the conversation), we hold the same
+      opinion, both of us, concerning fallow.
+    </p>
+    <p>
+      Why, so it seems (I said)&mdash;the same opinion.
+    </p>
+    <p>
+      Isch. But when it comes to sowing, what is your opinion? Can you suggest a
+      better time for sowing than that which the long experience of former
+      generations, combined with that of men now living, recognises as the best?
+      See, so soon as autumn time has come, the faces of all men everywhere turn
+      with a wistful gaze towards high heaven. "When will God moisten the
+      earth," they ask, "and suffer men to sow their seed?" (1)
+    </p>
+<pre xml:space="preserve">
+ (1) See Dr. Holden's interesting note at this point: "According to
+    Virgil ('Georg.' i. 215), spring is the time," etc.
+</pre>
+    <p>
+      Yes, Ischomachus (I answered), for all mankind must recognise the precept:
+      (2) "Sow not on dry soil" (if it can be avoided), being taught wisdom
+      doubtless by the heavy losses they must struggle with who sow before God's
+      bidding.
+    </p>
+<pre xml:space="preserve">
+ (2) Or, "it is a maxim held of all men."
+</pre>
+    <p>
+      Isch. It seems, then, you and I and all mankind hold one opinion on these
+      matters?
+    </p>
+    <p>
+      Soc. Why, yes; where God himself is teacher, such accord is apt to follow;
+      for instance, all men are agreed, it is better to wear thick clothes (3)
+      in winter, if so be they can. We light fires by general consent, provided
+      we have logs to burn.
+    </p>
+<pre xml:space="preserve">
+ (3) Or, "a thick cloak." See Rich, s.v. Pallium (= {imation}).
+</pre>
+    <p>
+      Yet as regards this very period of seed-time (he made answer), Socrates,
+      we find at once the widest difference of opinion upon one point; as to
+      which is better, the early, or the later, (4) or the middle sowing?
+    </p>
+<pre xml:space="preserve">
+ (4) See Holden ad loc. Sauppe, "Lex. Xen.," notes {opsimos} as Ionic
+    and poet. See also Rutherford, "New Phryn." p. 124: "First met
+    with in a line of the 'Iliad' (ii. 325), {opsimos} does not appear
+    till late Greek except in the 'Oeconomicus,' a disputed work of
+    Xenophon."
+</pre>
+    <p>
+      Soc. Just so, for neither does God guide the year in one set fashion, but
+      irregularly, now suiting it to early sowing best, and now to middle, and
+      again to later.
+    </p>
+    <p>
+      Isch. But what, Socrates, is your opinion? Were it better for a man to
+      choose and turn to sole account a single sowing season, be it much he has
+      to sow or be it little? or would you have him begin his sowing with the
+      earliest season, and sow right on continuously until the latest?
+    </p>
+    <p>
+      And I, in my turn, answered: I should think it best, Ischomachus, to use
+      indifferently the whole sowing season. (5) Far better (6) to have enough
+      of corn and meal at any moment and from year to year, than first a
+      superfluity and then perhaps a scant supply.
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "share in the entire period of seed time." Zeune cf. "Geop."
+    ii. 14. 8; Mr. Ruskin's translators, "Bibl. Past." vol. i.; cf.
+    Eccles. xi. 6.
+
+ (6) Lit. "according to my tenet," {nomizo}.
+</pre>
+    <p>
+      Isch. Then, on this point also, Socrates, you hold a like opinion with
+      myself&mdash;the pupil to the teacher; and what is more, the pupil was the
+      first to give it utterance.
+    </p>
+    <p>
+      So far, so good! (I answered). Is there a subtle art in scattering the
+      seed?
+    </p>
+    <p>
+      Isch. Let us by all means investigate that point. That the seed must be
+      cast by hand, I presume you know yourself?
+    </p>
+    <p>
+      Soc. Yes, by the testimony of my eyes. (7)
+    </p>
+<pre xml:space="preserve">
+ (7) Lit. "Yes, for I have seen it done."
+</pre>
+    <p>
+      Isch. But as to actual scattering, some can scatter evenly, others cannot.
+      (8)
+    </p>
+<pre xml:space="preserve">
+ (8) Holden cf. W. Harte, "Essays on Husbandry," p. 210, 2nd ed., "The
+    main perfection of sowing is to disperse the seeds equally."
+</pre>
+    <p>
+      Soc. Does it not come to this, the hand needs practice (like the fingers
+      of a harp-player) to obey the will?
+    </p>
+    <p>
+      Isch. Precisely so, but now suppose the soil is light in one part and
+      heavy in another?
+    </p>
+    <p>
+      Soc. I do not follow; by "light" do you mean weak? and by "heavy" strong?
+    </p>
+    <p>
+      Isch. Yes, that is what I mean. And the question which I put to you is
+      this: Would you allow both sorts of soil an equal share of seed? or which
+      the larger? (9)
+    </p>
+<pre xml:space="preserve">
+ (9) See Theophr. "Hist. Pl." viii. 6. 2; Virg. "Georg." ii. 275.
+    Holden cf. Adam Dickson, "Husbandry of the Ancients," vol. ii. 35.
+    33 f. (Edin. 1788), "Were the poor light land in Britain managed
+    after the manner of the Roman husbandry, it would certainly
+    require much less seed than under its present management."
+</pre>
+    <p>
+      Soc. The stronger the wine the larger the dose of water to be added, I
+      believe. The stronger, too, the man the heavier the weight we will lay
+      upon his back to carry: or if it is not porterage, but people to support,
+      there still my tenet holds: the broader and more powerful the great man's
+      shoulders, the more mouths I should assign to him to feed. But perhaps a
+      weak soil, like a lean pack-horse, (10) grows stronger the more corn you
+      pour into it. This I look to you to teach me. (11)
+    </p>
+<pre xml:space="preserve">
+ (10) Or, "lean cattle."
+
+ (11) Or, "Will you please answer me that question, teacher?"
+</pre>
+    <p>
+      With a laugh, he answered: Once more you are pleased to jest. Yet rest
+      assured of one thing, Socrates: if after you have put seed into the
+      ground, you will await the instant when, while earth is being richly fed
+      from heaven, the fresh green from the hidden seed first springs, and take
+      and turn it back again, (12) this sprouting germ will serve as food for
+      earth: as from manure an inborn strength will presently be added to the
+      soil. But if you suffer earth to feed the seed of corn within it and to
+      bring forth fruit in an endless round, at last (13) it will be hard for
+      the weakened soil to yield large corn crops, even as a weak sow can hardly
+      rear a large litter of fat pigs.
+    </p>
+<pre xml:space="preserve">
+ (12) "If you will plough the seedlings in again."
+
+ (13) {dia telous... es telos}, "continually... in the end." See
+    references in Holden's fifth edition.
+</pre>
+    <p>
+      Soc. I understand you to say, Ischomachus, that the weaker soil must
+      receive a scantier dose of seed?
+    </p>
+    <p>
+      Isch. Most decidedly I do, and you on your side, Socrates, I understand,
+      give your consent to this opinion in stating your belief that the weaker
+      the shoulders the lighter the burdens to be laid on them.
+    </p>
+    <p>
+      Soc. But those hoers with their hoes, Ischomachus, tell me for what reason
+      you let them loose (14) upon the corn.
+    </p>
+<pre xml:space="preserve">
+ (14) Cf. "Revenues," iv. 5.
+</pre>
+    <p>
+      Isch. You know, I daresay, that in winter there are heavy rains? (15)
+    </p>
+<pre xml:space="preserve">
+ (15) "And melting snows, much water every way."
+</pre>
+    <p>
+      Soc. To be sure, I do.
+    </p>
+    <p>
+      Isch. We may suppose, then, that a portion of the corn is buried by these
+      floods beneath a coat of mud and slime, or else that the roots are laid
+      quite bare in places by the torrent. By reason of this same drench, I take
+      it, oftentimes an undergrowth of weeds springs up with the corn and chokes
+      it.
+    </p>
+    <p>
+      Soc. Yes, all these ills are likely enough to happen.
+    </p>
+    <p>
+      Isch. Are you not agreed the corn-fields sorely need relief at such a
+      season?
+    </p>
+    <p>
+      Soc. Assuredly.
+    </p>
+    <p>
+      Isch. Then what is to be done, in your opinion? How shall we aid the
+      stricken portion lying mud-bedabbled?
+    </p>
+    <p>
+      Soc. How better than by lifting up and lightening the soil?
+    </p>
+    <p>
+      Isch. Yes! and that other portion lying naked to the roots and
+      defenceless, how aid it?
+    </p>
+    <p>
+      Soc. Possibly by mounding up fresh earth about it. (16)
+    </p>
+<pre xml:space="preserve">
+ (16) "Scraping up a barrier of fresh earth about it."
+</pre>
+    <p>
+      Isch. And what when the weeds spring up together with the corn and choke
+      it? or when they rob and ruthlessly devour the corn's proper sustenance,
+      like unserviceable drones (17) that rob the working bees of honey,
+      pilfering the good food which they have made and stored away with labour:
+      what must we do?
+    </p>
+<pre xml:space="preserve">
+ (17) Cf. Shakesp. "Lazy yawning drones," "Henry V." I. ii. 204.
+</pre>
+    <p>
+      Soc. In good sooth, there can be nothing for it save to cut out the
+      noisome weed, even as drones are cleared out from the hive.
+    </p>
+    <p>
+      Isch. You agree there is some show of reason for letting in these gangs of
+      hoers?
+    </p>
+    <p>
+      Soc. Most true. And now I am turning over in my mind, (18) Ischomachus,
+      how grand a thing it is to introduce a simile or such like figure well and
+      aptly. No sooner had you mentioned the word "drones" than I was filled
+      with rage against those miserable weeds, far more than when you merely
+      spoke of weeds and undergrowth.
+    </p>
+<pre xml:space="preserve">
+ (18) Or, "I was just this moment pondering the virtue of a happy
+    illustration." Lit. "what a thing it is to introduce an 'image'
+    ({tas eikonas}) well." See Plat. "Rep." 487 E, {de eikonos}, "in a
+    parable" (Jowett); "Phaed." 87 B, "a figure"; Aristoph. "Clouds,"
+    559; Plat. "Phaedr." 267 C; Aristot. "Rhet." III. iv. As to the
+    drones, J. J. Hartman, "An. X." 186, aptly cf. Aristoph. "Wasps,"
+    1114 f.
+</pre>
+    <p>
+      XVIII
+    </p>
+    <p>
+      But, not to interrupt you further (I continued), after sowing, naturally
+      we hope to come to reaping. If, therefore, you have anything to say on
+      that head also, pray proceed to teach me.
+    </p>
+    <p>
+      Isch. Yes, by all means, unless indeed you prove on this head also to know
+      as much yourself already as your teacher. To begin then: You know that
+      corn needs cutting?
+    </p>
+    <p>
+      Soc. To be sure, I know that much at any rate.
+    </p>
+    <p>
+      Isch. Well, then, the next point: in the act of cutting corn how will you
+      choose to stand? facing the way the wind blows, (1) or against the wind?
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "(on the side) where the wind blows or right opposite."
+</pre>
+    <p>
+      Soc. Not against the wind, for my part. Eyes and hands must suffer, I
+      imagine, if one stood reaping face to face with husks and particles of
+      straw. (2)
+    </p>
+<pre xml:space="preserve">
+ (2) i.e. "with particles of straw and beards of corn blowing in one's
+    face."
+</pre>
+    <p>
+      Isch. And should you merely sever the ears at top, or reap close to the
+      ground? (3)
+    </p>
+<pre xml:space="preserve">
+ (3) See Holden ad loc.; Sir Anthony Fitzherbert, "Husbandry," 27 (ed.
+    1767), "In Somersetshire... they do share theyr wheate very
+    lowe...."
+</pre>
+    <p>
+      If the stalk of corn were short (I answered), I should cut down close, to
+      secure a sufficient length of straw to be of use. But if the stalk be
+      tall, you would do right, I hold, to cut it half-way down, whereby the
+      thresher and the winnower will be saved some extra labour (which both may
+      well be spared). (4) The stalk left standing in the field, when burnt down
+      (as burnt it will be, I presume), will help to benefit the soil; (5) and
+      laid on as manure, will serve to swell the volume of manure. (6)
+    </p>
+<pre xml:space="preserve">
+ (4) Lit. "will be spared superfluous labour on what they do not want."
+
+ (5) Al. "if burnt down...; if laid on as manure..."
+
+ (6) "Help to swell the bulk" (Holden). For the custom see Virg.
+    "Georg." i. 84; J. Tull, op. cit. ix. 141: "The custom of burning
+    the stubble on the rich plains about Rome continues to this time."
+</pre>
+    <p>
+      Isch. There, Socrates, you are detected "in the very act"; you know as
+      much about reaping as I do myself.
+    </p>
+    <p>
+      It looks a little like it (I replied). But I would fain discover whether I
+      have sound knowledge also about threshing.
+    </p>
+    <p>
+      Isch. Well, I suppose you are aware of this much: corn is threshed by
+      beasts of burthen? (7)
+    </p>
+<pre xml:space="preserve">
+ (7) Holden cf. Dr. Davy, "Notes and Observations on the Ionian
+    Islands." "The grain is beaten out, commonly in the harvest field,
+    by men, horses, or mules, on a threshing-floor prepared extempore
+    for the purpose, where the ground is firm and dry, and the chaff
+    is separated by winnowing."&mdash;Wilkinson, "Ancient Egyptians," ii.
+    41 foll.
+</pre>
+    <p>
+      Soc. Yes, I am aware of that much, and beast of burthen is a general name
+      including oxen, horses, mules, and so forth. (8)
+    </p>
+<pre xml:space="preserve">
+ (8) See Varro, i. 52, as to tritura and ventilatio.
+</pre>
+    <p>
+      Isch. Is it your opinion that these animals know more than merely how to
+      tread the corn while driven with the goad?
+    </p>
+    <p>
+      Soc. What more can they know, being beasts of burthen?
+    </p>
+    <p>
+      Isch. Some one must see, then, that the beasts tread out only what
+      requires threshing and no more, and that the threshing is done evenly
+      itself: to whom do you assign that duty, Socrates?
+    </p>
+    <p>
+      Soc. Clearly it is the duty of the threshers who are in charge. (9) It is
+      theirs to turn the sheaves, and ever and again to push the untrodden corn
+      under the creatures' feet; and thus, of course, to keep the
+      threshing-floor as smooth, and finish off the work as fast, as possible.
+    </p>
+<pre xml:space="preserve">
+ (9) Or, "to the over-threshers," "the drivers" (Holden).
+</pre>
+    <p>
+      Isch. Your comprehension of the facts thus far, it seems, keeps pace with
+      mine.
+    </p>
+    <p>
+      Soc. Well, after that, Ischomachus, we will proceed to cleanse the corn by
+      winnowing. (10)
+    </p>
+<pre xml:space="preserve">
+ (10) Breit. cf. Colum. "de r. r." ii. 10, 14, 21; vide Rich, s.v.
+    ventilabrum.
+</pre>
+    <p>
+      Isch. Yes, but tell me, Socrates; do you know that if you begin the
+      process from the windward portion (of the threshing-floor), you will find
+      your chaff is carried over the whole area.
+    </p>
+    <p>
+      Soc. It must be so.
+    </p>
+    <p>
+      Isch. Then it is more than likely the chaff will fall upon the corn.
+    </p>
+    <p>
+      Soc. Yes, considering the distance, (11) the chaff will hardly be carried
+      across the corn into the empty portion of the threshing-floor.
+    </p>
+<pre xml:space="preserve">
+ (11) Lit. "it is a long space for the chaff to be carried." Al. (1)
+    "It is of great consequence the chaff should be carried beyond the
+    corn." (2) "It often happens that the corn is blown not only on to
+    the corn, but over and beyond it into the empty portion of the
+    threshing-floor." So Breit.
+</pre>
+    <p>
+      Isch. But now, suppose you begin winnowing on the "lee" side of the
+      threshing-floor? (12)
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "on the side of the threshing-floor opposite the wind." Al.
+    "protected from the wind."
+</pre>
+    <p>
+      Soc. It is clear the chaff will at once fall into the chaff-receiver. (13)
+    </p>
+<pre xml:space="preserve">
+ (13) A hollowed-out portion of the threshing-floor, according to
+    Breitenbach.
+</pre>
+    <p>
+      Isch. And when you have cleansed the corn over half the floor, will you
+      proceed at once, with the corn thus strewn in front of you, to winnow the
+      remainder, (14) or will you first pack the clean grain into the narrowest
+      space against the central pillar? (15)
+    </p>
+<pre xml:space="preserve">
+ (14) Lit. "of the chaff," where we should say "corn," the winnowing
+    process separating chaff from grain and grain from chaff.
+
+ (15) If that is the meaning of {ton polon}. Al. "the outer edge or rim
+    of the threshing-floor."
+</pre>
+    <p>
+      Soc. Yes, upon my word! first pack together the clean grain, and proceed.
+      My chaff will now be carried into the empty portion of the floor, and I
+      shall escape the need of winnowing twice over. (16)
+    </p>
+<pre xml:space="preserve">
+ (16) Or, "the same chaff (i.e. unwinnowed corn, Angl. corn) twice."
+</pre>
+    <p>
+      Isch. Really, Socrates, you are fully competent yourself, it seems, to
+      teach an ignorant world (17) the speediest mode of winnowing.
+    </p>
+<pre xml:space="preserve">
+ (17) Lit. "After all, Socrates, it seems you could even teach another
+    how to purge his corn most expeditiously."
+</pre>
+    <p>
+      Soc. It seems, then, as you say, I must have known about these matters,
+      though unconsciously; and here I stand and beat my brains, (18) reflecting
+      whether or not I may not know some other things&mdash;how to refine gold
+      and play the flute and paint pictures&mdash;without being conscious of the
+      fact. Certainly, as far as teaching goes, no one ever taught me these, no
+      more than husbandry; while, as to using my own eyes, I have watched men
+      working at the other arts no less than I have watched them till the soil.
+    </p>
+<pre xml:space="preserve">
+ (18) Lit. "all this while, I am thinking whether..."
+</pre>
+    <p>
+      Isch. Did I not tell you long ago that of all arts husbandry was the
+      noblest, the most generous, just because it is the easiest to learn?
+    </p>
+    <p>
+      Soc. That it is without a doubt, Ischomachus. It seems I must have known
+      the processes of sowing, without being conscious of my knowledge. (19)
+    </p>
+<pre xml:space="preserve">
+ (19) Or, "but for all my science, I was ignorant (of knowing my own
+    knowledge)."
+</pre>
+    <p>
+      XIX
+    </p>
+    <p>
+      Soc. (continuing). But may I ask, is the planting of trees (1) a
+      department in the art of husbandry?
+    </p>
+<pre xml:space="preserve">
+ (1) i.e. of fruit trees, the vine, olive, fig, etc.
+</pre>
+    <p>
+      Isch. Certainly it is.
+    </p>
+    <p>
+      Soc. How is it, then, that I can know about the processes of sowing and at
+      the same time have no knowledge about planting?
+    </p>
+    <p>
+      Isch. Is it so certain that you have no knowledge?
+    </p>
+    <p>
+      Soc. How can you ask me? when I neither know the sort of soil in which to
+      plant, nor yet the depth of hole (2) the plant requires, nor the breadth,
+      or length of ground in which it needs to be embedded; (3) nor lastly, how
+      to lay the plant in earth, with any hope of fostering its growth. (4)
+    </p>
+<pre xml:space="preserve">
+ (2) Reading {to phuto}, "nor yet how deep or broad to sink (the hole)
+    for the plant." Holden (ed. 1886) supplies {bothunon}. Al.
+    {bothron}.
+
+ (3) See Loudon, "Encycl. of Agric." S. 407, ap. Holden: "In France
+    plantations of the vine are made by dibbling in cuttings of two
+    feet of length; pressing the earth firmly to their lower end, an
+    essential part of the operation, noticed even by Xenophon."
+
+ (4) Lit. "how, laid in the soil, the plant will best shoot forth or
+    grow."
+</pre>
+    <p>
+      Isch. Come, then, to lessons, pupil, and be taught whatever you do not
+      know already! You have seen, I know, the sort of trenches which are dug
+      for plants?
+    </p>
+    <p>
+      Soc. Hundreds of times.
+    </p>
+    <p>
+      Isch. Did you ever see one more than three feet deep?
+    </p>
+    <p>
+      Soc. No, I do not think I ever saw one more than two and a half feet deep.
+    </p>
+    <p>
+      Isch. Well, as to the breadth now. Did you ever see a trench more than
+      three feet broad? (5)
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "width," "wide." The commentators cf. Plin. "H. N." xvii. 11,
+    16, 22; Columell. v. 5. 2; ib. iii. 15. 2; Virg. "Georg." ii. 288.
+</pre>
+    <p>
+      Soc. No, upon my word, not even more than two feet broad.
+    </p>
+    <p>
+      Isch. Good! now answer me this question: Did you ever see a trench less
+      than one foot deep?
+    </p>
+    <p>
+      Soc. No, indeed! nor even less than one foot and a half. Why, the plants
+      would be no sooner buried than dug out again, if planted so extremely near
+      the surface.
+    </p>
+    <p>
+      Isch. Here, then, is one matter, Socrates, which you know as well as any
+      one. (6) The trench is not to be sunk deeper than two feet and a half, or
+      shallower than one foot and a half.
+    </p>
+<pre xml:space="preserve">
+ (6) Lit. "quite adequately."
+</pre>
+    <p>
+      Soc. Obviously, a thing so plain appeals to the eye at once.
+    </p>
+    <p>
+      Isch. Can you by eyesight recognise the difference between a dry soil and
+      a moist?
+    </p>
+    <p>
+      Soc. I should certainly select as dry the soil round Lycabettus, (7) and
+      any that resembles it; and as moist, the soil in the marsh meadows of
+      Phalerum, (8) or the like.
+    </p>
+<pre xml:space="preserve">
+ (7) See Leake, "Topog. of Athens," i. 209.
+
+ (8) Or, "the Phaleric marsh-land." See Leake, ib. 231, 427; ii. 9.
+</pre>
+    <p>
+      Isch. In planting, would you dig (what I may call) deep trenches in a dry
+      soil or a moist?
+    </p>
+    <p>
+      Soc. In a dry soil certainly; at any rate, if you set about to dig deep
+      trenches in the moist you will come to water, and there and then an end to
+      further planting.
+    </p>
+    <p>
+      Isch. You could not put it better. We will suppose, then, the trenches
+      have been dug. Does your eyesight take you further? (9) Have you noticed
+      at what season in either case (10) the plants must be embedded?
+    </p>
+<pre xml:space="preserve">
+ (9) Lit. "As soon as the trenches have been dug then, have you further
+    noticed..."
+
+ (10) (1) The vulg. reading {openika... ekatera} = "at what precise
+    time... either (i.e. 'the two different' kinds of) plant," i.e.
+    "vine and olive" or "vine and fig," I suppose; (2) Breit. emend.
+    {opotera... en ekatera} = "which kind of plant... in either
+    soil..."; (3) Schenkl. etc., {openika... en ekatera} = "at
+    what season... in each of the two sorts of soil..."
+</pre>
+    <p>
+      Soc. Certainly. (11)
+    </p>
+<pre xml:space="preserve">
+ (11) There is an obvious lacuna either before or after this remark, or
+    at both places.
+</pre>
+    <p>
+      Isch. Supposing, then, you wish the plants to grow as fast as possible:
+      how will the cutting strike and sprout, do you suppose, most readily?&mdash;after
+      you have laid a layer of soil already worked beneath it, and it merely has
+      to penetrate soft mould? or when it has to force its way through unbroken
+      soil into the solid ground?
+    </p>
+    <p>
+      Soc. Clearly it will shoot through soil which has been worked more quickly
+      than through unworked soil.
+    </p>
+    <p>
+      Isch. Well then, a bed of earth must be laid beneath the plant?
+    </p>
+    <p>
+      Soc. I quite agree; so let it be.
+    </p>
+    <p>
+      Isch. And how do you expect your cutting to root best?&mdash;if set
+      straight up from end to end, pointing to the sky? (12) or if you set it
+      slantwise under its earthy covering, so as to lie like an inverted gamma?
+      (13)
+    </p>
+<pre xml:space="preserve">
+ (12) Lit. "if you set the whole cutting straight up, facing
+    heavenwards."
+
+ (13) i.e. Anglice, "like the letter {G} upon its back" {an inverted
+    "upper-case" gamma looks like an L}. See Lord Bacon, "Nat. Hist."
+    Cent. v. 426: "When you would have many new roots of fruit-trees,
+    take a low tree and bow it and lay all his branches aflat upon the
+    ground and cast earth upon them; and every twig will take root.
+    And this is a very profitable experiment for costly trees (for the
+    boughs will make stock without charge), such as are apricots,
+    peaches, almonds, cornelians, mulberries, figs, etc. The like is
+    continually practised with vines, roses, musk roses, etc."
+</pre>
+    <p>
+      Soc. Like an inverted gamma, to be sure, for so the plant must needs have
+      more eyes under ground. Now it is from these same eyes of theirs, if I may
+      trust my own, (14) that plants put forth their shoots above ground. I
+      imagine, therefore, the eyes still underground will do the same precisely,
+      and with so many buds all springing under earth, the plant itself, I
+      argue, as a whole will sprout and shoot and push its way with speed and
+      vigour.
+    </p>
+<pre xml:space="preserve">
+ (14) Lit. "it is from their eyes, I see, that plants..."
+</pre>
+    <p>
+      Isch. I may tell you that on these points, too, your judgment tallies with
+      my own. But now, should you content yourself with merely heaping up the
+      earth, or will you press it firmly round your plant?
+    </p>
+    <p>
+      Soc. I should certainly press down the earth; for if the earth is not
+      pressed down, I know full well that at one time under the influence of
+      rain the unpressed soil will turn to clay or mud; at another, under the
+      influence of the sun, it will turn to sand or dust to the very bottom: so
+      that the poor plant runs a risk of being first rotted with moisture by the
+      rain, and next of being shrivelled up with drought through overheating of
+      the roots. (15)
+    </p>
+<pre xml:space="preserve">
+ (15) Through "there being too much bottom heat." Holden (ed. 1886).
+</pre>
+    <p>
+      Isch. So far as the planting of vines is concerned, it appears, Socrates,
+      that you and I again hold views precisely similar.
+    </p>
+    <p>
+      And does this method of planting apply also to the fig-tree? (I inquired).
+    </p>
+    <p>
+      Isch. Surely, and not to the fig-tree alone, but to all the rest of
+      fruit-trees. (16) What reason indeed would there be for rejecting in the
+      case of other plant-growths (17) what is found to answer so well with the
+      vine?
+    </p>
+<pre xml:space="preserve">
+ (16) {akrodrua} = "edible fruits" in Xenophon's time. See Plat.
+    "Criti." 115 B; Dem. "c. Nicostr." 1251; Aristot. "Hist. An."
+    viii. 28. 8, {out akrodrua out opora khronios}; Theophr. "H. Pl."
+    iv. 4. 11. (At a later period, see "Geopon." x. 74, = "fruits
+    having a hard rind or shell," e.g. nuts, acorns, as opposed to
+    pears, apples, grapes, etc., {opora}.) See further the interesting
+    regulations in Plat. "Laws," 844 D, 845 C.
+
+ (17) Lit. "planting in general."
+</pre>
+    <p>
+      Soc. How shall we plant the olive, pray, Ischomachus?
+    </p>
+    <p>
+      Isch. I see your purpose. You ask that question with a view to put me to
+      the test, (18) when you know the answer yourself as well as possible. You
+      can see with your own eyes (19) that the olive has a deeper trench dug,
+      planted as it is so commonly by the side of roads. You can see that all
+      the young plants in the nursery adhere to stumps. (20) And lastly, you can
+      see that a lump of clay is placed on the head of every plant, (21) and the
+      portion of the plant above the soil is protected by a wrapping. (22)
+    </p>
+<pre xml:space="preserve">
+ (18) Plat. "Prot." 311 B, 349 C; "Theaet." 157 C: "I cannot make out
+    whether you are giving your own opinion, or only wanting to draw
+    me out" (Jowett).
+
+ (19) For the advantage, see "Geopon." iii. 11. 2.
+
+ (20) Holden cf. Virg. "Georg." ii. 30&mdash;
+</pre>
+    <p>
+      quin et caudicibus sectis, mirabile dictu, truditur e sicco radix oleagina
+      ligno.
+    </p>
+    <p>
+      The stock in slices cut, and forth shall shoot, O passing strange! from
+      each dry slice a root (Holden).
+    </p>
+    <p>
+      See John Martyn ad loc.: "La Cerda says, that what the Poet here speaks of
+      was practised in Spain in his time. They take the trunk of an olive, says
+      he, deprive it of its root and branches, and cut it into several pieces,
+      which they put into the ground, whence a root and, soon afterwards, a tree
+      is formed." This mode of propagating by dry pieces of the trunk (with bark
+      on) is not to be confounded with that of "truncheons" mentioned in
+      "Georg." ii. 63.
+    </p>
+<pre xml:space="preserve">
+ (21) See Theophr. "H. Pl." ii. 2, 4; "de Caus." iii. 5. 1; "Geopon."
+    ix. 11. 4, ap. Hold.; Col. v. 9. 1; xi. 2. 42.
+
+ (22) Or, "covered up for protection."
+</pre>
+    <p>
+      Soc. Yes, all these things I see.
+    </p>
+    <p>
+      Isch. Granted, you see: what is there in the matter that you do not
+      understand? Perhaps you are ignorant how you are to lay the potsherd on
+      the clay at top?
+    </p>
+    <p>
+      Soc. No, in very sooth, not ignorant of that Ischomachus, or anything you
+      mentioned. That is just the puzzle, and again I beat my brains to discover
+      why, when you put to me that question a while back: "Had I, in brief, the
+      knowledge how to plant?" I answered, "No." Till then it never would have
+      struck me that I could say at all how planting must be done. But no sooner
+      do you begin to question me on each particular point than I can answer
+      you; and what is more, my answers are, you tell me, accordant with the
+      views of an authority (23) at once so skilful and so celebrated as
+      yourself. Really, Ischomachus, I am disposed to ask: "Does teaching
+      consist in putting questions?" (24) Indeed, the secret of your system has
+      just this instant dawned upon me. I seem to see the principle in which you
+      put your questions. You lead me through the field of my own knowledge,
+      (25) and then by pointing out analogies (26) to what I know, persuade me
+      that I really know some things which hitherto, as I believed, I had no
+      knowledge of.
+    </p>
+<pre xml:space="preserve">
+ (23) Or, "whose skill in farming is proverbial."
+
+ (24) Lit. "Is questioning after all a kind of teaching?" See Plat.
+    "Meno"; "Mem." IV. vi. 15.
+
+ (25) It appears, then, that the Xenophontean Socrates has {episteme}
+    of a sort.
+
+ (26) Or, "a series of resemblances," "close parallels," reading
+    {epideiknus}: or if with Breit. {apodeiknus}, transl. "by proving
+    such or such a thing is like some other thing known to me
+    already."
+</pre>
+    <p>
+      Isch. Do you suppose if I began to question you concerning money and its
+      quality, (27) I could possibly persuade you that you know the method to
+      distinguish good from false coin? Or could I, by a string of questions
+      about flute-players, painters, and the like, induce you to believe that
+      you yourself know how to play the flute, or paint, and so forth?
+    </p>
+<pre xml:space="preserve">
+ (27) Lit. "whether it is good or not."
+</pre>
+    <p>
+      Soc. Perhaps you might; for have you not persuaded me I am possessed of
+      perfect knowledge of this art of husbandry, (28) albeit I know that no one
+      ever taught this art to me?
+    </p>
+<pre xml:space="preserve">
+ (28) Or, "since you actually succeeded in persuading me I was
+    scientifically versed in," etc. See Plat. "Statesm." 301 B;
+    "Theaet." 208 E; Aristot. "An. Post." i. 6. 4; "Categ." 8. 41.
+</pre>
+    <p>
+      Isch. Ah! that is not the explanation, Socrates. The truth is what I told
+      you long ago and kept on telling you. Husbandry is an art so gentle, so
+      humane, that mistress-like she makes all those who look on her or listen
+      to her voice intelligent (29) of herself at once. Many a lesson does she
+      herself impart how best to try conclusions with her. (30) See, for
+      instance, how the vine, making a ladder of the nearest tree whereon to
+      climb, informs us that it needs support. (31) Anon it spreads its leaves
+      when, as it seems to say, "My grapes are young, my clusters tender," and
+      so teaches us, during that season, to screen and shade the parts exposed
+      to the sun's rays; but when the appointed moment comes, when now it is
+      time for the swelling clusters to be sweetened by the sun, behold, it
+      drops a leaf and then a leaf, so teaching us to strip it bare itself and
+      let the vintage ripen. With plenty teeming, see the fertile mother shows
+      her mellow clusters, and the while is nursing a new brood in primal
+      crudeness. (32) So the vine plant teaches us how best to gather in the
+      vintage, even as men gather figs, the juiciest first. (33)
+    </p>
+<pre xml:space="preserve">
+ (29) Or, "gives them at once a perfect knowledge of herself."
+
+ (30) Lit. "best to deal with her," "make use of her."
+
+ (31) Lit. "teaches us to prop it."
+
+ (32) Lit. "yet immature."
+
+ (33) Or, "first one and then another as it swells." Cf. Shakespeare:
+</pre>
+    <p>
+      The mellow plum doth fall, the green sticks fast, Or being early pluck'd
+      is sour to taste ("V. and A." 527).
+    </p>
+    <p>
+      XX
+    </p>
+    <p>
+      At this point in the conversation I remarked: Tell me, Ischomachus, if the
+      details of the art of husbandry are thus easy to learn, and all alike know
+      what needs to be done, how does it happen that all farmers do not fare
+      like, but some live in affluence owning more than they can possibly enjoy,
+      while others of them fail to obtain the barest necessities and actually
+      run into debt?
+    </p>
+    <p>
+      I will tell you, Socrates (Ischomachus replied). It is neither knowledge
+      nor lack of knowledge in these husbandmen which causes some to be well
+      off, while others are in difficulties; nor will you ever hear such tales
+      afloat as that this or that estate has gone to ruin because the sower
+      failed to sow evenly, or that the planter failed to plant straight rows of
+      plants, or that such an one, (1) being ignorant what soil was best suited
+      to bear vines, had set his plants in sterile ground, or that another (2)
+      was in ignorance that fallow must be broken up for purposes of sowing, or
+      that a third (3) was not aware that it is good to mix manure in with the
+      soil. No, you are much more likely to hear said of So-and-so: No wonder
+      the man gets in no wheat from his farm, when he takes no pains to have it
+      sown or properly manured. Or of some other that he grows no wine: Of
+      course not, when he takes no pains either to plant new vines or to make
+      those he has bear fruit. A third has neither figs nor olives; and again
+      the self-same reason: He too is careless, and takes no steps whatever to
+      succeed in growing either one or other. These are the distinctions which
+      make all the difference to prosperity in farming, far more than the
+      reputed discovery of any clever agricultural method or machine. (4)
+    </p>
+<pre xml:space="preserve">
+ (1) "Squire This."
+
+ (2) "Squire That."
+
+ (3) "Squire T'other."
+
+ (4) There is something amiss with the text at this point. For
+    emendations see Breit., Schenkl, Holden, Hartman.
+</pre>
+    <p>
+      You will find the principle applies elsewhere. There are points of
+      strategic conduct in which generals differ from each other for the better
+      or the worse, not because they differ in respect of wit or judgment, but
+      of carefulness undoubtedly. I speak of things within the cognisance of
+      every general, and indeed of almost every private soldier, which some
+      commanders are careful to perform and others not. Who does not know, for
+      instance, that in marching through a hostile territory an army ought to
+      march in the order best adapted to deliver battle with effect should need
+      arise? (5)&mdash;a golden rule which, punctually obeyed by some, is
+      disobeyed by others. Again, as all the world knows, it is better to place
+      day and night pickets (6) in front of an encampment. Yet even that is a
+      procedure which, carefully observed at times, is at times as carelessly
+      neglected. Once more: not one man in ten thousand, (7) I suppose, but
+      knows that when a force is marching through a narrow defile, the safer
+      method is to occupy beforehand certain points of vantage. (8) Yet this
+      precaution also has been known to be neglected.
+    </p>
+<pre xml:space="preserve">
+ (5) See Thuc. ii. 81: "The Hellenic troops maintained order on the
+    march and kept a look-out until..."&mdash;Jowett.
+
+ (6) See "Cyrop." I. vi. 43.
+
+ (7) Lit. "it would be hard to find the man who did not know."
+
+ (8) Or, "to seize advantageous positions in advance." Cf. "Hiero," x.
+    5.
+</pre>
+    <p>
+      Similarly, every one will tell you that manure is the best thing in the
+      world for agriculture, and every one can see how naturally it is produced.
+      Still, though the method of production is accurately known, though there
+      is every facility to get it in abundance, the fact remains that, while one
+      man takes pains to have manure collected, another is entirely neglectful.
+      And yet God sends us rain from heaven, and every hollow place becomes a
+      standing pool, while earth supplies materials of every kind; the sower,
+      too, about to sow must cleanse the soil, and what he takes as refuse from
+      it needs only to be thrown into water and time itself will do the rest,
+      shaping all to gladden earth. (9) For matter in every shape, nay earth
+      itself, (10) in stagnant water turns to fine manure.
+    </p>
+<pre xml:space="preserve">
+ (9) Lit. "Time itself will make that wherein Earth rejoices."
+
+ (10) i.e. "each fallen leaf, each sprig or spray of undergrowth, the
+    very weeds, each clod." Lit. "what kind of material, what kind of
+    soil does not become manure when thrown into stagnant water?"
+</pre>
+    <p>
+      So, again, as touching the various ways in which the earth itself needs
+      treatment, either as being too moist for sowing, or too salt (11) for
+      planting, these and the processes of cure are known to all men: how in one
+      case the superfluous water is drawn off by trenches, and in the other the
+      salt corrected by being mixed with various non-salt bodies, moist or dry.
+      Yet here again, in spite of knowledge, some are careful of these matters,
+      others negligent.
+    </p>
+<pre xml:space="preserve">
+ (11) See Anatol. "Geop." ii. 10. 9; Theophr. "de Caus." ii. 5. 4, 16.
+    8, ap. Holden. Cf. Virg. "Georg." ii. 238:
+</pre>
+    <p>
+      salsa autem tellus, et quae perhibetur amara frugibus infelix.
+    </p>
+    <p>
+      But even if a man were altogether ignorant what earth can yield, were he
+      debarred from seeing any fruit or plant, prevented hearing from the lips
+      of any one the truth about this earth: even so, I put it to you, it would
+      be easier far for any living soul to make experiments on a piece of land,
+      (12) than on a horse, for instance, or on his fellow-man. For there is
+      nought which earth displays with intent to deceive, but in clear and
+      simple language stamped with the seal of truth she informs us what she can
+      and cannot do. (13) Thus it has ever seemed to me that earth is the best
+      discoverer of true honesty, (14) in that she offers all her stores of
+      knowledge in a shape accessible to the learner, so that he who runs may
+      read. Here it is not open to the sluggard, as in other arts, to put
+      forward the plea of ignorance or lack of knowledge, for all men know that
+      earth, if kindly treated, will repay in kind. No! there is no witness (15)
+      against a coward soul so clear as that of husbandry; (16) since no man
+      ever yet persuaded himself that he could live without the staff of life.
+      He therefore that is unskilled in other money-making arts and will not
+      dig, shows plainly he is minded to make his living by picking and
+      stealing, or by begging alms, or else he writes himself down a very fool.
+      (17)
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "this fair earth herself."
+
+ (13) Or, "earth our mother reveals her powers and her impotence."
+
+ (14) Lit. "of the good and the bad." Cf. Dem. "adv. Phorm." 918. 18.
+
+ (15) Lit. "no accuser of." Cf. Aesch. "Theb." 439.
+
+ (16) Reading, with Sauppe, {all' e georgia}, or if, with Jacobs, {e en
+    georgia argia}, transl. "as that of idleness in husbandry."
+
+ (17) Or, "if not, he must be entirely irrational." Cf. Plat. "Apol."
+    37 C.
+</pre>
+    <p>
+      Presently, Ischomachus proceeded: Now it is of prime importance, (18) in
+      reference to the profitableness or unprofitableness of agriculture, even
+      on a large estate where there are numerous (19) workfolk, (20) whether a
+      man takes any pains at all to see that his labourers are devoted to the
+      work on hand during the appointed time, (21) or whether he neglects that
+      duty. Since one man will fairly distance ten (22) simply by working at the
+      time, and another may as easily fall short by leaving off before the hour.
+      (23) In fact, to let the fellows take things easily the whole day through
+      will make a difference easily of half in the whole work. (24)
+    </p>
+<pre xml:space="preserve">
+ (18) Lit. "it made a great difference, he said, with regard to profit
+    and loss in agriculture."
+
+ (19) Or if, after Hertlein, adding {kai meionon}, transl. "workmen now
+    more, now less, in number."
+
+ (20) {ergasteron}, "poet." L. &amp; S. cf. "Orph. H." 65. 4. See above, v.
+    15; xiii. 10.
+
+ (21) Cf. Herod. II. ii. 2.
+
+ (22) Or, "Why! one man in ten makes all the difference by..."
+    {para} = "by comparison with."
+
+ (23) Reading as vulg., or if {to me pro k.t.l.} transl. "by not
+    leaving off, etc."
+
+ (24) i.e. "is a difference of fifty per cent on the whole work."
+</pre>
+    <p>
+      As, on a walking-expedition, it may happen, of two wayfarers, the one will
+      gain in pace upon the other half the distance say in every five-and-twenty
+      miles, (25) though both alike are young and hale of body. The one, in
+      fact, is bent on compassing the work on which he started, he steps out
+      gaily and unflinchingly; the other, more slack in spirit, stops to recruit
+      himself and contemplate the view by fountain side and shady nook, as
+      though his object were to court each gentle zephyr. So in farm work; there
+      is a vast difference as regards performance between those who do it not,
+      but seek excuse for idleness and are suffered to be listless. Thus,
+      between good honest work and base neglect there is as great a difference
+      as there is between&mdash;what shall I say?&mdash;why, work and idleness.
+      (26) The gardeners, look, are hoeing vines to keep them clean and free of
+      weeds; but they hoe so sorrily that the loose stuff grows ranker and more
+      plentiful. Can you call that (27) anything but idleness?
+    </p>
+<pre xml:space="preserve">
+ (25) Lit. "per 200 stades."
+
+ (26) Or, "wholly to work and wholly to be idle." Reading as Sauppe,
+    etc., or if with Holden, etc., {to de de kalos kai to kakos
+    ergazesthai e epimeleisthai}, transl. "between toil and
+    carefulness well or ill expended there lies all the difference;
+    the two things are sundered as wide apart as are the poles of work
+    and play," etc. A. Jacobs' emend. ap. Hartm. "An. Xen." p. 211,
+    {to de de kakos ergazesthai e kakos epimeleisthai kei to kalos},
+    seems happy.
+
+ (27) Or, "such a hoer aught but an idle loon."
+</pre>
+    <p>
+      Such, Socrates, are the ills which cause a house to crumble far more than
+      lack of scientific knowledge, however rude it be. (28) For if you will
+      consider; on the one hand, there is a steady outflow (29) of expenses from
+      the house, and, on the other, a lack of profitable works outside to meet
+      expenses; need you longer wonder if the field-works create a deficit and
+      not a surplus? In proof, however, that the man who can give the requisite
+      heed, while straining every nerve in the pursuit of agriculture, has
+      speedy (30) and effective means of making money, I may cite the instance
+      of my father, who had practised what he preached. (31)
+    </p>
+<pre xml:space="preserve">
+ (28) Cf. Thuc. v. 7; Plat. "Rep." 350 A; "Theaet." 200 B.
+
+ (29) Or, "the expenses from the house are going on at the full rate,"
+    {enteleis}. Holden cf. Aristoph. "Knights," 1367: {ton misthon
+    apodoso 'ntele}, "I'll have the arrears of seamen's wages paid to
+    a penny" (Frere).
+
+ (30) {anutikotaten}. Cf. "Hipparch," ii. 6.
+
+ (31) Or, "who merely taught me what he had himself carried out in
+    practice."
+</pre>
+    <p>
+      Now, my father would never suffer me to purchase an estate already under
+      cultivation, but if he chanced upon a plot of land which, owing to the
+      neglect or incapacity of the owner, was neither tilled nor planted, (32)
+      nothing would satisfy him but I must purchase it. He had a saying that
+      estates already under cultivation cost a deal of money and allowed of no
+      improvement; and where there is no prospect of improvement, more than half
+      the pleasure to be got from the possession vanishes. The height of
+      happiness was, he maintained, to see your purchase, be it dead chattel or
+      live animal, (33) go on improving daily under your own eyes. (34) Now,
+      nothing shows a larger increase (35) than a piece of land reclaimed from
+      barren waste and bearing fruit a hundredfold. I can assure you, Socrates,
+      many is the farm which my father and I made worth I do not know how many
+      times more than its original value. And then, Socrates, this valuable
+      invention (36) is so easy to learn that you who have but heard it know and
+      understand it as well as I myself do, and can go away and teach it to
+      another if you choose. Yet my father did not learn it of another, nor did
+      he discover it by a painful mental process; (37) but, as he has often told
+      me, through pure love of husbandry and fondness of toil, he would become
+      enamoured of such a spot as I describe, (38) and then nothing would
+      content him but he must own it, in order to have something to do, and at
+      the same time, to derive pleasure along with profit from the purchase. For
+      you must know, Socrates, of all Athenians I have ever heard of, my father,
+      as it seems to me, had the greatest love for agricultural pursuits.
+    </p>
+<pre xml:space="preserve">
+ (32) i.e. out of cultivation, whether as corn land or for fruit trees,
+    viz. olive, fig, vine, etc.
+
+ (33) Or, "be it a dead thing or a live pet." Cf. Plat. "Theaet." 174
+    B; "Laws," 789 B, 790 D, 819 B; "C. I." 1709.
+
+ (34) Cf. "Horsem." iii. 1; and see Cowley's Essay above referred to.
+
+ (35) Or, "is susceptible of greater improvement."
+
+ (36) Or, "discovery." See "Anab." III. v. 12; "Hell." IV. v. 4;
+    "Hunting," xiii. 13.
+
+ (37) Or, "nor did he rack his brains to discover it." See "Mem." III.
+    v. 23. Cf. Aristoph. "Clouds," 102, {merimnophrontistai}, minute
+    philosophers.
+
+ (38) "He could not see an estate of the sort described but he must
+    fall over head and ears in love with it at first sight; have it he
+    must."
+</pre>
+    <p>
+      When I heard this, I could not resist asking a question; Ischomachus (I
+      said), did your father retain possession of all the farms he put under
+      cultivation, or did he part with them whenever he was offered a good
+      price?
+    </p>
+    <p>
+      He parted with them, without a doubt (replied Ischomachus), but then at
+      once he bought another in the place of what he sold, and in every case an
+      untilled farm, in order to gratify his love for work.
+    </p>
+    <p>
+      As you describe him (I proceeded), your father must truly have been formed
+      by nature with a passion for husbandry, not unlike that corn-hunger which
+      merchants suffer from. You know their habits: by reason of this craving
+      after corn, (39) whenever they hear that corn is to be got, they go
+      sailing off to find it, even if they must cross the Aegean, or the Euxine,
+      or the Sicilian seas. And when they have got as much as ever they can get,
+      they will not let it out of their sight, but store it in the vessel on
+      which they sail themselves, and off they go across the seas again. (40)
+      Whenever they stand in need of money, they will not discharge their
+      precious cargo, (41) at least not in haphazard fashion, wherever they may
+      chance to be; but first they find out where corn is at the highest value,
+      and where the inhabitants will set the greatest store by it, and there
+      they take and deliver the dear article. Your father's fondness for
+      agriculture seems to bear a certain family resemblance to this passion.
+    </p>
+<pre xml:space="preserve">
+ (39) Lit. "of their excessive love for corn."
+
+ (40) Lit. "they carry it across the seas again, and that, too, after
+    having stored it in the hold of the very vessel in which they sail
+    themselves."
+
+ (41) Or, "their treasure." {auton} throughout, which indeed is the
+    humour of the passage. The love of John Barleycorn is their master
+    passion.
+</pre>
+    <p>
+      To these remarks Ischomachus replied: You jest, Socrates; but still I hold
+      to my belief: that man is fond of bricks and mortar who no sooner has
+      built one house than he must needs sell it and proceed to build another.
+    </p>
+    <p>
+      To be sure, Ischomachus (I answered), and for my part I assure you, upon
+      oath, I, Socrates, do verily and indeed believe (42) you that all men by
+      nature love (or hold they ought to love) those things wherebysoever they
+      believe they will be benefited.
+    </p>
+<pre xml:space="preserve">
+ (32) Reading {e men pisteuein soi phusei (nomizein) philein tauta
+    pantas...}; and for the "belief" propounded with so much
+    humorous emphasis, see Adam Smith, "Moral Sentiments." Hartman,
+    "An. Xen." 180, cf. Plat. "Lysis."
+</pre>
+    <p>
+      XXI
+    </p>
+    <p>
+      After a pause, I added: I am turning over in my mind how cleverly you have
+      presented the whole argument to support your thesis: which was, that of
+      all arts the art of husbandry is the easiest to learn. And now, as the
+      result of all that has been stated, I am entirely persuaded that this is
+      so.
+    </p>
+    <p>
+      Isch. Yes, Socrates, indeed it is. But I, on my side, must in turn admit
+      that as regards that faculty which is common alike to every kind of
+      conduct (tillage, or politics, the art of managing a house, or of
+      conducting war), the power, namely, of command (1)&mdash;I do subscribe to
+      your opinion, that on this score one set of people differ largely from
+      another both in point of wit and judgement. On a ship of war, for
+      instance, (2) the ship is on the high seas, and the crew must row whole
+      days together to reach moorings. (3) Now note the difference. Here you may
+      find a captain (4) able by dint of speech and conduct to whet the souls of
+      those he leads, and sharpen them to voluntary toils; and there another so
+      dull of wit and destitute of feeling that it will take his crew just twice
+      the time to finish the same voyage. See them step on shore. The first
+      ship's company are drenched in sweat; but listen, they are loud in praise
+      of one another, the captain and his merry men alike. And the others? They
+      are come at last; they have not turned a hair, the lazy fellows, but for
+      all that they hate their officer and by him are hated.
+    </p>
+<pre xml:space="preserve">
+ (1) See "Mem." I. i. 7.
+
+ (2) Or, "the crew must row the livelong day..."
+
+ (3) For an instance see "Hell." VI. ii. 27, Iphicrates' periplus.
+
+ (4) Or, "one set of boatswains." See Thuc. ii. 84. For the duties of
+    the Keleustes see "Dict. Gk. Rom. Ant." s.v. portisculus; and for
+    the type of captain see "Hell." V. i. 3, Teleutias.
+</pre>
+    <p>
+      Generals, too, will differ (he proceeded), the one sort from the other, in
+      this very quality. Here you have a leader who, incapable of kindling a
+      zest for toil and love of hairbreadth 'scapes, is apt to engender in his
+      followers that base spirit which neither deigns nor chooses to obey,
+      except under compulsion. They even pride and plume themselves, (5) the
+      cowards, on their opposition to their leader; this same leader who, in the
+      end, will make his men insensible to shame even in presence of most foul
+      mishap. On the other hand, put at their head another stamp of general: one
+      who is by right divine (6) a leader, good and brave, a man of scientific
+      knowledge. Let him take over to his charge those malcontents, or others
+      even of worse character, and he will have them presently ashamed of doing
+      a disgraceful deed. "It is nobler to obey" will be their maxim. They will
+      exult in personal obedience and in common toil, where toil is needed,
+      cheerily performed. For just as an unurged zeal for voluntary service (7)
+      may at times invade, we know, the breasts of private soldiers, so may like
+      love of toil with emulous longing to achieve great deeds of valour under
+      the eyes of their commander, be implanted in whole armies by good
+      officers.
+    </p>
+<pre xml:space="preserve">
+ (5) Lit. "magnify themselves." See "Ages." x. 2; "Pol. Lac." viii. 2.
+
+ (6) Or, "god-like," "with something more than human in him." See Hom.
+    "Il." xxiv. 259:
+</pre>
+    <p>
+      {oude eokei andros ge thnetou pais emmenai alla theoio.}
+    </p>
+    <p>
+      "Od." iv. 691; {theioi basilees}. Cf. Carlyle, "Heroes"; Plat. "Meno," 99
+      D: Soc. "And may we not, Meno, truly call those men divine who, having no
+      understanding, yet succeed in many a grand deed and word?" And below: Soc.
+      "And the women too, Meno, call good men divine; and the Spartans, when
+      they praise a good man, say, 'that he is a divine man'" (Jowett). Arist.
+      "Eth. N." vii. 1: "That virtue which transcends the human, and which is of
+      an heroic or godlike type, such as Priam, in the poems of Homer, ascribes
+      to Hector, when wishing to speak of his great goodness:
+    </p>
+<pre xml:space="preserve">
+     Not woman-born seemed he, but sprung from gods."
+</pre>
+    <p>
+      And below: "And exactly as it is a rare thing to find a man of godlike
+      nature&mdash;to use the expression of the Spartans, 'a godlike man,' which
+      they apply to those whom they expressively admire&mdash;so, too, brutality
+      is a type of character rarely found among men" (Robert Williams).
+    </p>
+<pre xml:space="preserve">
+ (7) Reading {etheloponia tis}, or if {philoponia}, transl. "just as
+    some strange delight in labour may quicken in the heart of many an
+    individual soldier." See "Anab." IV. vii. 11.
+</pre>
+    <p>
+      Happy must that leader be whose followers are thus attached to him: beyond
+      all others he will prove a stout and strong commander. And by strong, I
+      mean, not one so hale of body as to tower above the stoutest of the
+      soldiery themselves; no, nor him whose skill to hurl a javelin or shoot an
+      arrow will outshine the skilfullest; nor yet that mounted on the fleetest
+      charger it shall be his to bear the brunt of danger foremost amid the
+      knightliest horsemen, the nimblest of light infantry. No, not these, but
+      who is able to implant a firm persuasion in the minds of all his soldiers:
+      follow him they must and will through fire, if need be, or into the jaws
+      of death. (8)
+    </p>
+<pre xml:space="preserve">
+ (8) Or, "through flood and fire or other desperate strait." Cf.
+    "Anab." II. vi. 8.
+</pre>
+    <p>
+      Lofty of soul and large of judgment (9) may he be designated justly, at
+      whose back there steps a multitude stirred by his sole sentiment; not
+      unreasonably may he be said to march "with a mighty arm," (10) to whose
+      will a thousand willing hands are prompt to minister; a great man in every
+      deed he is who can achieve great ends by resolution rather than brute
+      force.
+    </p>
+<pre xml:space="preserve">
+ (9) See "Ages." ix. 6, "of how lofty a sentiment."
+
+ (10) See Herod. vii. 20, 157; Thuc. iii. 96.
+</pre>
+    <p>
+      So, too, within the field of private industry, the person in authority, be
+      it the bailiff, be it the overseer, (11) provided he is able to produce
+      unflinching energy, intense and eager, for the work, belongs to those who
+      haste to overtake good things (12) and reap great plenty. Should the
+      master (he proceeded), being a man possessed of so much power, Socrates,
+      to injure the bad workman and reward the zealous&mdash;should he suddenly
+      appear, and should his appearance in the labour field produce no visible
+      effect upon his workpeople, I cannot say I envy or admire him. But if the
+      sight of him is followed by a stir of movement, if there come upon (13)
+      each labourer fresh spirit, with mutual rivalry and keen ambition, drawing
+      out the finest qualities of each, (14) of him I should say, Behold a man
+      of kingly disposition. And this, if I mistake not, is the quality of
+      greatest import in every operation which needs the instrumentality of man;
+      but most of all, perhaps, in agriculture. Not that I would maintain that
+      it is a thing to be lightly learnt by a glance of the eye, or hearsay
+      fashion, as a tale that is told. Far from it, I assert that he who is to
+      have this power has need of education; he must have at bottom a good
+      natural disposition; and, what is greatest of all, he must be himself a
+      god-like being. (15) For if I rightly understand this blessed gift, this
+      faculty of command over willing followers, by no means is it, in its
+      entirety, a merely human quality, but it is in part divine. It is a gift
+      plainly given to those truly initiated (16) in the mystery of
+      self-command. Whereas despotism over unwilling slaves, the heavenly ones
+      give, as it seems to me, to those whom they deem worthy to live the life
+      of Tantalus in Hades, of whom it is written (17) "he consumes unending
+      days in apprehension of a second death."
+    </p>
+<pre xml:space="preserve">
+ (11) According to Sturz, "Lex." s.v., the {epitropos} is (as a rule,
+    see "Mem." II. viii.) a slave or freedman, the {epistates} a free
+    man. See "Mem." III. v. 18.
+
+ (12) Apparently a homely formula, like "make hay whilst the sun
+    shines," "a stitch in time saves nine."
+
+ (13) Cf. Hom. "Il." ix. 436, xvii. 625; "Hell." VII. i. 31.
+
+ (14) Reading {kratiste ousa}, or if with Heindorf, {kratisteusai},
+    transl. "to prove himself the best."
+
+ (15) See "Cyrop." I. i. 3; Grote, "Plato," vol. iii. 571.
+
+ (16) See Plat. "Phaed." 69 C; Xen. "Symp." i. 10.
+
+ (17) Or, "it is said." See Eur. "Orest." 5, and Porson ad loc.
+</pre>
+    <p>
+      <br /><br /><br /><br />
+    </p>
+  <div>*** END OF THE PROJECT GUTENBERG EBOOK 1173 ***</div>
+</body>
+</html>
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..6c1225f
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #1173 (https://www.gutenberg.org/ebooks/1173)
diff --git a/old/1173-h.zip b/old/1173-h.zip
new file mode 100644
index 0000000..ba735b1
--- /dev/null
+++ b/old/1173-h.zip
diff --git a/old/1173-h/1173-h.htm b/old/1173-h/1173-h.htm
new file mode 100644
index 0000000..ed746f6
--- /dev/null
+++ b/old/1173-h/1173-h.htm
@@ -0,0 +1,5510 @@
+<?xml version="1.0" encoding="us-ascii"?>
+
+<!DOCTYPE html
+   PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+   "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" >
+
+<html xmlns="http://www.w3.org/1999/xhtml" lang="en">
+  <head>
+    <title>
+      The Economist, by Xenophon
+    </title>
+    <style type="text/css" xml:space="preserve">
+    
+    body { margin:5%; background:#faebd0; text-align:justify}
+    P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; }
+    H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; }
+    hr  { width: 50%; text-align: center;}
+    .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; }
+    blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;}
+    .mynote    {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;}
+    .toc       { margin-left: 10%; margin-bottom: .75em;}
+    .toc2      { margin-left: 20%;}
+    div.fig    { display:block; margin:0 auto; text-align:center; }
+    div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; }
+    .figleft   {float: left; margin-left: 0%; margin-right: 1%;}
+    .figright  {float: right; margin-right: 0%; margin-left: 1%;}
+    .pagenum   {display:inline; font-size: 70%; font-style:normal;
+               margin: 0; padding: 0; position: absolute; right: 1%;
+               text-align: right;}
+    pre        { font-style: italic; font-size: 90%; margin-left: 10%;}
+    
+</style>
+  </head>
+  <body>
+<pre xml:space="preserve">
+
+The Project Gutenberg EBook of The Economist, by Xenophon
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Economist
+
+Author: Xenophon
+
+Translator: H. G. Dakyns
+
+Release Date: August 20, 2008 [EBook #1173]
+Last Updated: January 15, 2013
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE ECONOMIST ***
+
+
+
+
+Produced by John Bickers, and David Widger
+
+
+
+
+
+</pre>
+    <p>
+      <br /><br />
+    </p>
+    <h1>
+      THE ECONOMIST
+    </h1>
+    <p>
+      <br />
+    </p>
+    <h2>
+      By Xenophon
+    </h2>
+    <p>
+      <br />
+    </p>
+    <h3>
+      Translation by H. G. Dakyns
+    </h3>
+    <p>
+      <br /><br />
+    </p>
+<pre xml:space="preserve">
+            Xenophon the Athenian was born 431 B.C. He was a
+            pupil of Socrates. He marched with the Spartans,
+            and was exiled from Athens. Sparta gave him land
+            and property in Scillus, where he lived for many
+            years before having to move once more, to settle
+            in Corinth. He died in 354 B.C.
+            </pre>
+<pre xml:space="preserve">
+            The Economist records Socrates and Critobulus in
+            a talk about profitable estate management, and a
+            lengthy recollection by Socrates of Ischomachus'
+            discussion of the same topic.
+            </pre>
+    <p>
+      PREPARER'S NOTE
+    </p>
+<pre xml:space="preserve">
+     This was typed from Dakyns' series, "The Works of Xenophon," a
+     four-volume set. The complete list of Xenophon's works (though
+     there is doubt about some of these) is:
+
+     Work                                   Number of books
+
+     The Anabasis                                         7
+     The Hellenica                                        7
+     The Cyropaedia                                       8
+     The Memorabilia                                      4
+     The Symposium                                        1
+     The Economist                                        1
+     On Horsemanship                                      1
+     The Sportsman                                        1
+     The Cavalry General                                  1
+     The Apology                                          1
+     On Revenues                                          1
+     The Hiero                                            1
+     The Agesilaus                                        1
+     The Polity of the Athenians and the Lacedaemonians   2
+
+     Text in brackets "{}" is my transliteration of Greek text into
+     English using an Oxford English Dictionary alphabet table. The
+     diacritical marks have been lost.
+</pre>
+    <p>
+      <br /> <br />
+    </p>
+    <hr />
+    <p>
+      <br /> <br /> <a name="link2H_4_0002" id="link2H_4_0002">
+      <!--  H2 anchor --> </a>
+    </p>
+    <h1>
+      THE ECONOMIST (1)
+    </h1>
+    <h3>
+      A Treatise on the Science of the Household in the form of a Dialogue
+    </h3>
+    <p>
+      <br /> INTERLOCUTORS
+    </p>
+    <p>
+      Socrates and Critobulus
+    </p>
+    <p>
+      At Chapter VII. a prior discussion held between Socrates and Ischomachus
+      is introduced: On the life of a "beautiful and good" man.
+    </p>
+    <p>
+      In these chapters (vii.-xxi.) Socrates is represented by the author as
+      repeating for the benefit of Critobulus and the rest certain conversations
+      which he had once held with the beautiful and good Ischomachus on the
+      essentials of economy. It was a tete-a-tete discussion, and in the
+      original Greek the remarks of the two speakers are denoted by such phrases
+      as {ephe o 'Iskhomakhos&mdash;ephen egio}&mdash;"said (he) Ischomachus,"
+      "said I." (Socrates) To save the repetition of expressions tedious in
+      English, I have, whenever it seemed help to do so, ventured to throw parts
+      of the reported conversations into dramatic form, inserting "Isch." "Soc."
+      in the customary way to designate the speakers; but these, it must be
+      borne in mind, are merely "asides" to the reader, who will not forget that
+      Socrates is the narrator throughout&mdash;speaking of himself as "I," and
+      of Ischomachus as "he," or by his name.&mdash;Translator's note, addressed
+      to the English reader.
+    </p>
+    <p>
+      <a name="link2H_4_0003" id="link2H_4_0003">
+      <!--  H2 anchor --> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      I
+    </h2>
+    <p>
+      I once heard him (2) discuss the topic of economy (3) after the following
+      manner. Addressing Critobulus, (4) he said: Tell me, Critobulus, is
+      "economy," like the words "medicine," "carpentry," "building,"
+      "smithying," "metal-working," and so forth, the name of a particular kind
+      of knowledge or science?
+    </p>
+<pre xml:space="preserve">
+ (1) By "economist" we now generally understand "political economist,"
+    but the use of the word as referring to domestic economy, the
+    subject matter of the treatise, would seem to be legitimate.
+
+ (2) "The master."
+
+ (3) Lit. "the management of a household and estate." See Plat. "Rep."
+    407 B; Aristot. "Eth. N." v. 6; "Pol." i. 3.
+
+ (4) See "Mem." I. iii. 8; "Symp." p. 292.
+</pre>
+    <p>
+      Crit. Yes, I think so.
+    </p>
+    <p>
+      Soc. And as, in the case of the arts just named, we can state the proper
+      work or function of each, can we (similarly) state the proper work and
+      function of economy?
+    </p>
+    <p>
+      Crit. It must, I should think, be the business of the good economist (5)
+      at any rate to manage his own house or estate well.
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "manager of a house or estate."
+</pre>
+    <p>
+      Soc. And supposing another man's house to be entrusted to him, he would be
+      able, if he chose, to manage it as skilfully as his own, would he not?
+      since a man who is skilled in carpentry can work as well for another as
+      for himself: and this ought to be equally true of the good economist?
+    </p>
+    <p>
+      Crit. Yes, I think so, Socrates.
+    </p>
+    <p>
+      Soc. Then there is no reason why a proficient in this art, even if he does
+      not happen to possess wealth of his own, should not be paid a salary for
+      managing a house, just as he might be paid for building one?
+    </p>
+    <p>
+      Crit. None at all: and a large salary he would be entitled to earn if,
+      after paying the necessary expenses of the estate entrusted to him, he can
+      create a surplus and improve the property.
+    </p>
+    <p>
+      Soc. Well! and this word "house," what are we to understand by it? the
+      domicile merely? or are we to include all a man's possessions outside the
+      actual dwelling-place? (6)
+    </p>
+<pre xml:space="preserve">
+ (6) Lit. "is it synonymous with dwelling-place, or is all that a man
+    possesses outside his dwelling-place part of his house or estate?"
+</pre>
+    <p>
+      Crit. Certainly, in my opinion at any rate, everything which a man has
+      got, even though some portion of it may lie in another part of the world
+      from that in which he lives, (7) forms part of his estate.
+    </p>
+<pre xml:space="preserve">
+ (7) Lit. "not even in the same state or city."
+</pre>
+    <p>
+      Soc. "Has got"? but he may have got enemies?
+    </p>
+    <p>
+      Crit. Yes, I am afraid some people have got a great many.
+    </p>
+    <p>
+      Soc. Then shall we say that a man's enemies form part of his possessions?
+    </p>
+    <p>
+      Crit. A comic notion indeed! that some one should be good enough to add to
+      my stock of enemies, and that in addition he should be paid for his kind
+      services.
+    </p>
+    <p>
+      Soc. Because, you know, we agreed that a man's estate was identical with
+      his possessions?
+    </p>
+    <p>
+      Crit. Yes, certainly! the good part of his possessions; but the evil
+      portion! no, I thank you, that I do not call part of a man's possessions.
+    </p>
+    <p>
+      Soc. As I understand, you would limit the term to what we may call a man's
+      useful or advantageous possessions?
+    </p>
+    <p>
+      Crit. Precisely; if he has things that injure him, I should regard these
+      rather as a loss than as wealth.
+    </p>
+    <p>
+      Soc. It follows apparently that if a man purchases a horse and does not
+      know how to handle him, but each time he mounts he is thrown and sustains
+      injuries, the horse is not part of his wealth?
+    </p>
+    <p>
+      Crit. Not, if wealth implies weal, certainly.
+    </p>
+    <p>
+      Soc. And by the same token land itself is no wealth to a man who so works
+      it that his tillage only brings him loss?
+    </p>
+    <p>
+      Crit. True; mother earth herself is not a source of wealth to us if,
+      instead of helping us to live, she helps us to starve.
+    </p>
+    <p>
+      Soc. And by a parity of reasoning, sheep and cattle may fail of being
+      wealth if, through want of knowledge how to treat them, their owner loses
+      by them; to him at any rate the sheep and the cattle are not wealth?
+    </p>
+    <p>
+      Crit. That is the conclusion I draw.
+    </p>
+    <p>
+      Soc. It appears, you hold to the position that wealth consists of things
+      which benefit, while things which injure are not wealth?
+    </p>
+    <p>
+      Crit. Just so.
+    </p>
+    <p>
+      Soc. The same things, in fact, are wealth or not wealth, according as a
+      man knows or does not know the use to make of them? To take an instance, a
+      flute may be wealth to him who is sufficiently skilled to play upon it,
+      but the same instrument is no better than the stones we tread under our
+      feet to him who is not so skilled... unless indeed he chose to sell it?
+    </p>
+    <p>
+      Crit. That is precisely the conclusion we should come to. (8) To persons
+      ignorant of their use (9) flutes are wealth as saleable, but as
+      possessions not for sale they are no wealth at all; and see, Socrates, how
+      smoothly and consistently the argument proceeds, (10) since it is admitted
+      that things which benefit are wealth. The flutes in question unsold are
+      not wealth, being good for nothing: to become wealth they must be sold.
+    </p>
+<pre xml:space="preserve">
+ (8) Reading {tout auto}, or if {tout au} with Sauppe, transl. "Yes,
+    that is another position we may fairly subscribe to."
+
+ (9) i.e. "without knowledge of how to use them."
+
+ (10) Or, "our discussion marches on all-fours, as it were."
+</pre>
+    <p>
+      Yes! (rejoined Socrates), presuming the owner knows how to sell them;
+      since, supposing again he were to sell them for something which he does
+      not know how to use, (11) the mere selling will not transform them into
+      wealth, according to your argument.
+    </p>
+<pre xml:space="preserve">
+ (11) Reading {pros touto o}, or if {pros touton, os}, transl. "to a
+    man who did not know how to use them."
+</pre>
+    <p>
+      Crit. You seem to say, Socrates, that money itself in the pockets of a man
+      who does not know how to use it is not wealth?
+    </p>
+    <p>
+      Soc. And I understand you to concur in the truth of our proposition so
+      far: wealth is that, and that only, whereby a man may be benefited.
+      Obviously, if a man used his money to buy himself a mistress, to the grave
+      detriment of his body and soul and whole estate, how is that particular
+      money going to benefit him now? What good will he extract from it?
+    </p>
+    <p>
+      Crit. None whatever, unless we are prepared to admit that hyoscyamus, (12)
+      as they call it, is wealth, a poison the property of which is to drive
+      those who take it mad.
+    </p>
+<pre xml:space="preserve">
+ (12) "A dose of henbane, 'hogs'-bean,' so called." Diosc. 4. 69; 6.
+    15; Plut. "Demetr." xx. (Clough, v. 114).
+</pre>
+    <p>
+      Soc. Let money then, Critobulus, if a man does not know how to use it
+      aright&mdash;let money, I say, be banished to the remote corners of the
+      earth rather than be reckoned as wealth. (13) But now, what shall we say
+      of friends? If a man knows how to use his friends so as to be benefited by
+      them, what of these?
+    </p>
+<pre xml:space="preserve">
+ (13) Or, "then let it be relegated... and there let it lie in the
+    category of non-wealth."
+</pre>
+    <p>
+      Crit. They are wealth indisputably, and in a deeper sense than cattle are,
+      if, as may be supposed, they are likely to prove of more benefit to a man
+      than wealth of cattle.
+    </p>
+    <p>
+      Soc. It would seem, according to your argument, that the foes of a man's
+      own household after all may be wealth to him, if he knows how to turn them
+      to good account? (14)
+    </p>
+<pre xml:space="preserve">
+ (14) Vide supra.
+</pre>
+    <p>
+      Crit. That is my opinion, at any rate.
+    </p>
+    <p>
+      Soc. It would seem, it is the part of a good economist (15) to know how to
+      deal with his own or his employer's foes so as to get profit out of them?
+    </p>
+<pre xml:space="preserve">
+ (15) "A good administrator of an estate."
+</pre>
+    <p>
+      Crit. Most emphatically so.
+    </p>
+    <p>
+      Soc. In fact, you need but use your eyes to see how many private persons,
+      not to say crowned heads, do owe the increase of their estates to war.
+    </p>
+    <p>
+      Crit. Well, Socrates, I do not think, so far, the argument could be
+      improved on; (16) but now comes a puzzle. What of people who have got the
+      knowledge and the capital (17) required to enhance their fortunes, if only
+      they will put their shoulders to the wheel; and yet, if we are to believe
+      our senses, that is just the one thing they will not do, and so their
+      knowledge and accomplishments are of no profit to them? Surely in their
+      case also there is but one conclusion to be drawn, which is, that neither
+      their knowledge nor their possessions are wealth.
+    </p>
+<pre xml:space="preserve">
+ (16) Or, "Thanks, Socrates. Thus far the statement of the case would
+    seem to be conclusive&mdash;but what are we to make of this? Some
+    people..."
+
+ (17) Lit. "the right kinds of knowledge and the right starting-points."
+</pre>
+    <p>
+      Soc. Ah! I see, Critobulus, you wish to direct the discussion to the topic
+      of slaves?
+    </p>
+    <p>
+      Crit. No indeed, I have no such intention&mdash;quite the reverse. I want
+      to talk about persons of high degree, of right noble family (18) some of
+      them, to do them justice. These are the people I have in my mind's eye,
+      gifted with, it may be, martial or, it may be, civil accomplishments,
+      which, however, they refuse to exercise, for the very reason, as I take
+      it, that they have no masters over them.
+    </p>
+<pre xml:space="preserve">
+ (18) "Eupatrids."
+</pre>
+    <p>
+      Soc. No masters over them! but how can that be if, in spite of their
+      prayers for prosperity and their desire to do what will bring them good,
+      they are still so sorely hindered in the exercise of their wills by those
+      that lord it over them?
+    </p>
+    <p>
+      Crit. And who, pray, are these lords that rule them and yet remain unseen?
+    </p>
+    <p>
+      Soc. Nay, not unseen; on the contrary, they are very visible. And what is
+      more, they are the basest of the base, as you can hardly fail to note, if
+      at least you believe idleness and effeminacy and reckless negligence to be
+      baseness. Then, too, there are other treacherous beldames giving
+      themselves out to be innocent pleasures, to wit, dicings and profitless
+      associations among men. (19) These in the fulness of time appear in all
+      their nakedness even to them that are deceived, showing themselves that
+      they are after all but pains tricked out and decked with pleasures. These
+      are they who have the dominion over those you speak of and quite hinder
+      them from every good and useful work.
+    </p>
+<pre xml:space="preserve">
+ (19) Or, "frivolous society."
+</pre>
+    <p>
+      Crit. But there are others, Socrates, who are not hindered by these
+      indolences&mdash;on the contrary, they have the most ardent disposition to
+      exert themselves, and by every means to increase their revenues; but in
+      spite of all, they wear out their substance and are involved in endless
+      difficulties. (20)
+    </p>
+<pre xml:space="preserve">
+ (20) Or, "become involved for want of means."
+</pre>
+    <p>
+      Soc. Yes, for they too are slaves, and harsh enough are their taskmasters;
+      slaves are they to luxury and lechery, intemperance and the wine-cup along
+      with many a fond and ruinous ambition. These passions so cruelly belord it
+      over the poor soul whom they have got under their thrall, that so long as
+      he is in the heyday of health and strong to labour, they compel him to
+      fetch and carry and lay at their feet the fruit of his toils, and to spend
+      it on their own heart's lusts; but as soon as he is seen to be incapable
+      of further labour through old age, they leave him to his gray hairs and
+      misery, and turn to seize on other victims. (21) Ah! Critobulus, against
+      these must we wage ceaseless war, for very freedom's sake, no less than if
+      they were armed warriors endeavouring to make us their slaves. Nay, foemen
+      in war, it must be granted, especially when of fair and noble type, have
+      many times ere now proved benefactors to those they have enslaved. By dint
+      of chastening, they have forced the vanquished to become better men and to
+      lead more tranquil lives in future. (22) But these despotic queens never
+      cease to plague and torment their victims in body and soul and substance
+      until their sway is ended.
+    </p>
+<pre xml:space="preserve">
+ (21) "To use others as their slaves."
+
+ (22) Lit. "Enemies for the matter of that, when, being beautiful and
+    good, they chance to have enslaved some other, have ere now in
+    many an instance chastened and compelled the vanquished to be
+    better and to live more easily for the rest of time."
+</pre>
+    <p>
+      II
+    </p>
+    <p>
+      The conversation was resumed by Critobulus, and on this wise. He said: I
+      think I take your meaning fully, Socrates, about these matters; and for
+      myself, examining my heart, I am further satisfied, I have sufficient
+      continence and self-command in those respects. So that if you will only
+      advise me on what I am to do to improve my estate, I flatter myself I
+      shall not be hindered by those despotic dames, as you call them. Come, do
+      not hesitate; only tender me what good advice you can, and trust me I will
+      follow it. But perhaps, Socrates, you have already passed sentence on us&mdash;we
+      are rich enough already, and not in need of any further wealth?
+    </p>
+    <p>
+      Soc. It is to myself rather, if I may be included in your plural "we,"
+      that I should apply the remark. I am not in need of any further wealth, if
+      you like. I am rich enough already, to be sure. But you, Critobulus, I
+      look upon as singularly poor, and at times, upon my soul, I feel a
+      downright compassion for you.
+    </p>
+    <p>
+      At this view of the case, Critobulus fell to laughing outright, retorting:
+      And pray, Socrates, what in the name of fortune do you suppose our
+      respective properties would fetch in the market, yours and mine?
+    </p>
+    <p>
+      If I could find a good purchaser (he answered), I suppose the whole of my
+      effects, including the house in which I live, might very fairly realise
+      five minae (1) (say twenty guineas). Yours, I am positively certain, would
+      fetch at the lowest more than a hundred times that sum.
+    </p>
+<pre xml:space="preserve">
+ (1) 5 x L4:1:3. See Boeckh, "P. E. A."  (Bk. i. ch. xx.), p. 109 f.
+    (Eng. ed.)
+</pre>
+    <p>
+      Crit. And with this estimate of our respective fortunes, can you still
+      maintain that you have no need of further wealth, but it is I who am to be
+      pitied for my poverty?
+    </p>
+    <p>
+      Soc. Yes, for my property is amply sufficient to meet my wants, whereas
+      you, considering the parade you are fenced about with, and the reputation
+      you must needs live up to, would be barely well off, I take it, if what
+      you have already were multiplied by three.
+    </p>
+    <p>
+      Pray, how may that be? Critobulus asked.
+    </p>
+    <p>
+      Why, first and foremost (Socrates explained), I see you are called upon to
+      offer many costly sacrifices, failing which, I take it, neither gods nor
+      men would tolerate you; and, in the next place, you are bound to welcome
+      numerous foreigners as guests, and to entertain them handsomely; thirdly,
+      you must feast your fellow-citizens and ply them with all sorts of
+      kindness, or else be cut adrift from your supporters. (2) Furthermore, I
+      perceive that even at present the state enjoins upon you various large
+      contributions, such as the rearing of studs, (3) the training of choruses,
+      the superintendence of gymnastic schools, or consular duties, (4) as
+      patron of resident aliens, and so forth; while in the event of war you
+      will, I am aware, have further obligations laid upon you in the shape of
+      pay (5) to carry on the triearchy, ship money, and war taxes (6) so
+      onerous, you will find difficulty in supporting them. Remissness in
+      respect of any of these charges will be visited upon you by the good
+      citizens of Athens no less strictly than if they caught you stealing their
+      own property. But worse than all, I see you fondling the notion that you
+      are rich. Without a thought or care how to increase your revenue, your
+      fancy lightly turns to thoughts of love, (7) as if you had some special
+      license to amuse yourself.... That is why I pity and compassionate you,
+      fearing lest some irremediable mischief overtake you, and you find
+      yourself in desperate straits. As for me, if I ever stood in need of
+      anything, I am sure you know I have friends who would assist me. They
+      would make some trifling contribution&mdash;trifling to themselves, I mean&mdash;and
+      deluge my humble living with a flood of plenty. But your friends, albeit
+      far better off than yourself, considering your respective styles of
+      living, persist in looking to you for assistance.
+    </p>
+<pre xml:space="preserve">
+ (2) See Dr. Holden ad loc., Boeckh  (Bk. iii. ch. xxiii.), p. 465 f.
+
+ (3) Cf. Lycurg. "c. Leocr." 139.
+
+ (4) Al. "presidential duties."
+
+ (5) {trierarkhias  (misthous)}. The commentators in general "suspect"
+    {misthous}. See Boeckh, "P. E. A." p. 579.
+
+ (6) See Boeckh, p. 470 f.; "Revenues," iii. 9, iv. 40.
+
+ (7) Or, "to childish matters," "frivolous affairs"; but for the full
+    import of the phrase {paidikois pragmasi} see "Ages." viii. 2.
+</pre>
+    <p>
+      Then Critobulus: I cannot gainsay what you have spoken, Socrates, it is
+      indeed high time that you were constituted my patronus, or I shall become
+      in very truth a pitiable object.
+    </p>
+    <p>
+      To which appeal Socrates made answer: Why, you yourself must surely be
+      astonished at the part you are now playing. Just now, when I said that I
+      was rich, you laughed at me as if I had no idea what riches were, and you
+      were not happy till you had cross-examined me and forced me to confess
+      that I do not possess the hundredth part of what you have; and now you are
+      imploring me to be your patron, and to stint no pains to save you from
+      becoming absolutely and in very truth a pauper. (8)
+    </p>
+<pre xml:space="preserve">
+ (8) Or, "literally beggared."
+</pre>
+    <p>
+      Crit. Yes, Socrates, for I see that you are skilled in one lucrative
+      operation at all events&mdash;the art of creating a surplus. I hope,
+      therefore, that a man who can make so much out of so little will not have
+      the slightest difficulty in creating an ample surplus out of an abundance.
+    </p>
+    <p>
+      Soc. But do not you recollect how just now in the discussion you would
+      hardly let me utter a syllable (9) while you laid down the law: if a man
+      did not know how to handle horses, horses were not wealth to him at any
+      rate; nor land, nor sheep, nor money, nor anything else, if he did not
+      know how to use them? And yet these are the very sources of revenue from
+      which incomes are derived; and how do you expect me to know the use of any
+      of them who never possessed a single one of them since I was born?
+    </p>
+<pre xml:space="preserve">
+ (9) Cf. Aristoph. "Clouds," 945; "Plut." 17; Dem. 353; and Holden ad
+    loc.
+</pre>
+    <p>
+      Crit. Yes, but we agreed that, however little a man may be blest with
+      wealth himself, a science of economy exists; and that being so, what
+      hinders you from being its professor?
+    </p>
+    <p>
+      Soc. Nothing, to be sure, (10) except what would hinder a man from knowing
+      how to play the flute, supposing he had never had a flute of his own and
+      no one had supplied the defect by lending him one to practise on: which is
+      just my case with regard to economy, (11) seeing I never myself possessed
+      the instrument of the science which is wealth, so as to go through the
+      pupil stage, nor hitherto has any one proposed to hand me over his to
+      manage. You, in fact, are the first person to make so generous an offer.
+      You will bear in mind, I hope, that a learner of the harp is apt to break
+      and spoil the instrument; it is therefore probable, if I take in hand to
+      learn the art of economy on your estate, I shall ruin it outright.
+    </p>
+<pre xml:space="preserve">
+ (10) Lit. "The very thing, God help me! which would hinder..."
+
+ (11) Lit. "the art of administering an estate."
+</pre>
+    <p>
+      Critobulus retorted: I see, Socrates, you are doing your very best to
+      escape an irksome task: you would rather not, if you can help it, stretch
+      out so much as your little finger to help me to bear my necessary burthens
+      more easily.
+    </p>
+    <p>
+      Soc. No, upon my word, I am not trying to escape: on the contrary, I shall
+      be ready, as far as I can, to expound the matter to you. (12) ... Still it
+      strikes me, if you had come to me for fire, and I had none in my house,
+      you would not blame me for sending you where you might get it; or if you
+      had asked me for water, and I, having none to give, had led you elsewhere
+      to the object of your search, you would not, I am sure, have disapproved;
+      or did you desire to be taught music by me, and I were to point out to you
+      a far more skilful teacher than myself, who would perhaps be grateful to
+      you moreover for becoming his pupil, what kind of exception could you take
+      to my behaviour?
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "to play the part of {exegetes}, 'legal adviser,' or
+    'spiritual director,' to be in fact your 'guide, philosopher, and
+    friend.'"
+</pre>
+    <p>
+      Crit. None, with any show of justice, Socrates.
+    </p>
+    <p>
+      Soc. Well, then, my business now is, Critobulus, to point out (13) to you
+      some others cleverer than myself about those matters which you are so
+      anxious to be taught by me. I do confess to you, I have made it long my
+      study to discover who among our fellow-citizens in this city are the
+      greatest adepts in the various branches of knowledge. (14) I had been
+      struck with amazement, I remember, to observe on some occasion that where
+      a set of people are engaged in identical operations, half of them are in
+      absolute indigence and the other half roll in wealth. I bethought me, the
+      history of the matter was worth investigation. Accordingly I set to work
+      investigating, and I found that it all happened very naturally. Those who
+      carried on their affairs in a haphazard manner I saw were punished by
+      their losses; whilst those who kept their wits upon the stretch and paid
+      attention I soon perceived to be rewarded by the greater ease and profit
+      of their undertakings. (15) It is to these I would recommend you to betake
+      yourself. What say you? Learn of them: and unless the will of God oppose,
+      (16) I venture to say you will become as clever a man of business as one
+      might hope to see.
+    </p>
+<pre xml:space="preserve">
+ (13) Al. "to show you that there are others."
+
+ (14) Or, "who are gifted with the highest knowledge in their
+    respective concerns." Cf. "Mem." IV. vii. 1.
+
+ (15) Lit. "got on quicker, easier, and more profitably."
+
+ (16) Or, "short of some divine interposition."
+</pre>
+    <p>
+      III
+    </p>
+    <p>
+      Critobulus, on hearing that, exclaimed: Be sure, Socrates, I will not let
+      you go now until you give the proofs which, in the presence of our
+      friends, you undertook just now to give me.
+    </p>
+    <p>
+      Well then, (1) Critobulus (Socrates replied), what if I begin by showing
+      (2) you two sorts of people, the one expending large sums on money in
+      building useless houses, the other at far less cost erecting dwellings
+      replete with all they need; will you admit that I have laid my finger here
+      on one of the essentials of economy?
+    </p>
+<pre xml:space="preserve">
+ (1) Lincke  (brackets as an editorial interpolation iii. 1, {ti oun,
+    ephe}&mdash;vi. 11, {poiomen}). See his edition "Xenophons Dialog.
+    {peri oikonomias} in seiner ursprunglichen Gestalt"; and for a
+    criticism of his views, an article by Charles D. Morris,
+    "Xenophon's Oeconomicus," in the "American Journal of Philology,"
+    vol. i. p. 169 foll.
+
+ (2) As a demonstrator.
+</pre>
+    <p>
+      Crit. An essential point most certainly.
+    </p>
+    <p>
+      Soc. And suppose in connection with the same, I next point out to you (3)
+      two other sets of persons:&mdash;The first possessors of furniture of
+      various kinds, which they cannot, however, lay their hands on when the
+      need arises; indeed they hardly know if they have got all safe and sound
+      or not: whereby they put themselves and their domestics to much mental
+      torture. The others are perhaps less amply, or at any rate not more amply
+      supplied, but they have everything ready at the instant for immediate use.
+    </p>
+<pre xml:space="preserve">
+ (3) "As in a mirror, or a picture."
+</pre>
+    <p>
+      Crit. Yes, Socrates, and is not the reason simply that in the first case
+      everything is thrown down where it chanced, whereas those others have
+      everything arranged, each in its appointed place?
+    </p>
+    <p>
+      Quite right (he answered), and the phrase implies that everything is
+      orderly arranged, not in the first chance place, but in that to which it
+      naturally belongs.
+    </p>
+    <p>
+      Crit. Yes, the case is to the point, I think, and does involve another
+      economic principle.
+    </p>
+    <p>
+      Soc. What, then, if I exhibit to you a third contrast, which bears on the
+      condition of domestic slaves? On the one side you shall see them fettered
+      hard and fast, as I may say, and yet for ever breaking their chains and
+      running away. On the other side the slaves are loosed, and free to move,
+      but for all that, they choose to work, it seems; they are constant to
+      their masters. I think you will admit that I here point out another
+      function of economy (4) worth noting.
+    </p>
+<pre xml:space="preserve">
+ (4) Or, "economical result."
+</pre>
+    <p>
+      Crit. I do indeed&mdash;a feature most noteworthy.
+    </p>
+    <p>
+      Soc. Or take, again, the instance of two farmers engaged in cultivating
+      farms (5) as like as possible. The one had never done asserting that
+      agriculture has been his ruin, and is in the depth of despair; the other
+      has all he needs in abundance and of the best, and how acquired?&mdash;by
+      this same agriculture.
+    </p>
+<pre xml:space="preserve">
+ (5) {georgias}. See Hartman, "An. Xen." p. 193. Hold. cf. Plat.
+    "Laws," 806 E. Isocr. "Areop." 32.
+</pre>
+    <p>
+      Yes (Critobulus answered), to be sure; perhaps (6) the former spends both
+      toil and money not simply on what he needs, but on things which cause an
+      injury to house alike and owner.
+    </p>
+<pre xml:space="preserve">
+ (6) Or, "like enough in the one case the money and pains are spent,"
+    etc.
+</pre>
+    <p>
+      Soc. That is a possible case, no doubt, but it is not the one that I refer
+      to; I mean people pretending they are farmers, and yet they have not a
+      penny to expend on the real needs of their business.
+    </p>
+    <p>
+      Crit. And pray, what may be the reason of that, Socrates?
+    </p>
+    <p>
+      Soc. You shall come with me, and see these people also; and as you
+      contemplate the scene, I presume you will lay to heart the lesson.
+    </p>
+    <p>
+      Crit. I will, if possibly I can, I promise you.
+    </p>
+    <p>
+      Soc. Yes, and while you contemplate, you must make trial of yourself and
+      see if you have wit to understand. At present, I will bear you witness
+      that if it is to go and see a party of players performing in a comedy, you
+      will get up at cock-crow, and come trudging a long way, and ply me volubly
+      with reasons why I should accompany you to see the play. But you have
+      never once invited me to come and witness such an incident as those we
+      were speaking of just now.
+    </p>
+    <p>
+      Crit. And so I seem to you ridiculous? (7)
+    </p>
+<pre xml:space="preserve">
+ (7) Or, "a comic character in the performance." Soc. "Not so comic as
+    you must appear to yourself (i.e. with your keen sense of the
+    ludicrous)."
+</pre>
+    <p>
+      Soc. Far more ridiculous to yourself, I warrant. But now let me point out
+      to you another contrast: between certain people whose dealing with horses
+      has brought them to the brink of poverty, and certain others who have
+      found in the same pursuit the road to affluence, (8) and have a right
+      besides to plume themselves upon their gains. (9)
+    </p>
+<pre xml:space="preserve">
+ (8) Or, "who have not only attained to affluence by the same pursuit,
+    but can hold their heads high, and may well pride themselves on
+    their thrift."
+
+ (9) Cf. Hom. "Il." xii. 114, {ippoisin kai okhesphin agallomenos}, et
+    passim; "Hiero," viii. 5; "Anab." II. vi. 26.
+</pre>
+    <p>
+      Crit. Well, then, I may tell you, I see and know both characters as well
+      as you do; but I do not find myself a whit the more included among those
+      who gain.
+    </p>
+    <p>
+      Soc. Because you look at them just as you might at the actors in a tragedy
+      or comedy, and with the same intent&mdash;your object being to delight the
+      ear and charm the eye, but not, I take it, to become yourself a poet. And
+      there you are right enough, no doubt, since you have no desire to become a
+      playright. But, when circumstances compel you to concern yourself with
+      horsemanship, does it not seem to you a little foolish not to consider how
+      you are to escape being a mere amateur in the matter, especially as the
+      same creatures which are good for use are profitable for sale?
+    </p>
+    <p>
+      Crit. So you wish me to set up as a breeder of young horses, (10) do you,
+      Socrates?
+    </p>
+<pre xml:space="preserve">
+ (10) See "Horsemanship," ii. 1.
+</pre>
+    <p>
+      Soc. Not so, no more than I would recommend you to purchase lads and train
+      them up from boyhood as farm-labourers. But in my opinion there is a
+      certain happy moment of growth which must be seized, alike in man and
+      horse, rich in present service and in future promise. In further
+      illustration, I can show you how some men treat their wedded wives in such
+      a way that they find in them true helpmates to the joint increase of their
+      estate, while others treat them in a way to bring upon themselves
+      wholesale disaster. (11)
+    </p>
+<pre xml:space="preserve">
+ (11) Reading {e os pleista}, al. {e oi pleistoi} = "to bring about
+    disaster in most cases."
+</pre>
+    <p>
+      Crit. Ought the husband or the wife to bear the blame of that?
+    </p>
+    <p>
+      Soc. If it goes ill with the sheep we blame the shepherd, as a rule, or if
+      a horse shows vice we throw the blame in general upon the rider. But in
+      the case of women, supposing the wife to have received instruction from
+      her husband and yet she delights in wrong-doing, (12) it may be that the
+      wife is justly held to blame; but supposing he has never tried to teach
+      her the first principles of "fair and noble" conduct, (13) and finds her
+      quite an ignoramus (14) in these matters, surely the husband will be
+      justly held to blame. But come now (he added), we are all friends here;
+      make a clean breast of it, and tell us, Critobulus, the plain unvarnished
+      truth: Is there an one to whom you are more in the habit of entrusting
+      matters of importance than to your wife?
+    </p>
+<pre xml:space="preserve">
+ (12) Cf. "Horsemanship," vi. 5, of a horse "to show vice."
+
+ (13) Or, "things beautiful and of good report."
+
+ (14) Al. "has treated her as a dunce, devoid of this high knowledge."
+</pre>
+    <p>
+      Crit. There is no one.
+    </p>
+    <p>
+      Soc. And is there any one with whom you are less in the habit of
+      conversing than with your wife?
+    </p>
+    <p>
+      Crit. Not many, I am forced to admit.
+    </p>
+    <p>
+      Soc. And when you married her she was quite young, a mere girl&mdash;at an
+      age when, as far as seeing and hearing go, she had the smallest
+      acquaintance with the outer world?
+    </p>
+    <p>
+      Crit. Certainly.
+    </p>
+    <p>
+      Soc. Then would it not be more astonishing that she should have real
+      knowledge how to speak and act than that she should go altogether astray?
+    </p>
+    <p>
+      Crit. But let me ask you a question, Socrates: have those happy husbands,
+      you tell us of, who are blessed with good wives educated them themselves?
+    </p>
+    <p>
+      Soc. There is nothing like investigation. I will introduce you to Aspasia,
+      (15) who will explain these matters to you in a far more scientific way
+      than I can. My belief is that a good wife, being as she is the partner in
+      a common estate, must needs be her husband's counterpoise and counterpart
+      for good; since, if it is through the transactions of the husband, as a
+      rule, that goods of all sorts find their way into the house, yet it is by
+      means of the wife's economy and thrift that the greater part of the
+      expenditure is checked, and on the successful issue or the mishandling of
+      the same depends the increase or impoverishment of a whole estate. And so
+      with regard to the remaining arts and sciences, I think I can point out to
+      you the ablest performers in each case, if you feel you have any further
+      need of help. (16)
+    </p>
+<pre xml:space="preserve">
+ (15) Aspasia. See "Mem." II. vi. 36.
+
+ (16) Al. "there are successful performers in each who will be happy to
+    illustrate any point in which you think you need," etc.
+</pre>
+    <p>
+      IV
+    </p>
+    <p>
+      But why need you illustrate all the sciences, Socrates? (Critobulus
+      asked): it would not be very easy to discover efficient craftsmen of all
+      the arts, and quite impossible to become skilled in all one's self. So,
+      please, confine yourself to the nobler branches of knowledge as men regard
+      them, such as it will best befit me to pursue with devotion; be so good as
+      to point me out these and their performers, and, above all, contribute as
+      far as in you lies the aid of your own personal instruction.
+    </p>
+    <p>
+      Soc. A good suggestion, Critobulus, for the base mechanic arts, so called,
+      have got a bad name; and what is more, are held in ill repute by civilised
+      communities, and not unreasonably; seeing they are the ruin of the bodies
+      of all concerned in them, workers and overseers alike, who are forced to
+      remain in sitting postures and to hug the loom, or else to crouch whole
+      days confronting a furnace. Hand in hand with physical enervation follows
+      apace enfeeblement of soul: while the demand which these base mechanic
+      arts makes on the time of those employed in them leaves them no leisure to
+      devote to the claims of friendship and the state. How can such folk be
+      other than sorry friends and ill defenders of the fatherland? So much so
+      that in some states, especially those reputed to be warlike, no citizen
+      (1) is allowed to exercise any mechanical craft at all.
+    </p>
+<pre xml:space="preserve">
+ (1) "In the strict sense," e.g. the Spartiates in Sparta. See "Pol.
+    Lac." vii.; Newman, op. cit. i. 99, 103 foll.
+</pre>
+    <p>
+      Crit. Then which are the arts you would counsel us to engage in?
+    </p>
+    <p>
+      Soc. Well, we shall not be ashamed, I hope, to imitate the kings of
+      Persia? (2) That monarch, it is said, regards amongst the noblest and most
+      necessary pursuits two in particular, which are the arts of husbandry and
+      war, and in these two he takes the strongest interest.
+    </p>
+<pre xml:space="preserve">
+ (2) "It won't make us blush actually to take a leaf out of the great
+    king's book." As to the Greek text at this point see the
+    commentators, and also a note by Mr. H. Richers in the "Classical
+    Review," x. 102.
+</pre>
+    <p>
+      What! (Critobulus exclaimed); do you, Socrates, really believe that the
+      king of Persia pays a personal regard to husbandry, along with all his
+      other cares?
+    </p>
+    <p>
+      Soc. We have only to investigate the matter, Critobulus, and I daresay we
+      shall discover whether this is so or not. We are agreed that he takes
+      strong interest in military matters; since, however numerous the tributary
+      nations, there is a governor to each, and every governor has orders from
+      the king what number of cavalry, archers, slingers and targeteers (3) it
+      is his business to support, as adequate to control the subject population,
+      or in case of hostile attack to defend the country. Apart from these the
+      king keeps garrisons in all the citadels. The actual support of these
+      devolves upon the governor, to whom the duty is assigned. The king himself
+      meanwhile conducts the annual inspection and review of troops, both
+      mercenary and other, that have orders to be under arms. These all are
+      simultaneously assembled (with the exception of the garrisons of citadels)
+      at the mustering ground, (4) so named. That portion of the army within
+      access of the royal residence the king reviews in person; the remainder,
+      living in remoter districts of the empire, he inspects by proxy, sending
+      certain trusty representatives. (5) Wherever the commandants of garrisons,
+      the captains of thousands, and the satraps (6) are seen to have their
+      appointed members complete, and at the same time shall present their
+      troops equipped with horse and arms in thorough efficiency, these officers
+      the king delights to honour, and showers gifts upon them largely. But as
+      to those officers whom he finds either to have neglected their garrisons,
+      or to have made private gain of their position, these he heavily
+      chastises, deposing them from office, and appointing other superintendents
+      (7) in their stead. Such conduct, I think we may say, indisputably proves
+      the interest which he takes in matters military.
+    </p>
+<pre xml:space="preserve">
+ (3) Or, Gerrophoroi, "wicker-shield bearers."
+
+ (4) Or, "rendezvous"; "the 'Champ de Mars' for the nonce." Cf.
+    "Cyrop." VI. ii. 11.
+
+ (5) Lit. "he sends some of the faithful to inspect." Cf. our "trusty
+    and well-beloved."
+
+ (6) See, for the system, Herod. iii. 89 foll.; "Cyrop." VIII. vi. 11.
+
+ (7) Or, as we say, "inspecting officers." Cf. "Cyrop." VIII. i. 9.
+</pre>
+    <p>
+      Further than this, by means of a royal progress through the country, he
+      has an opportunity of inspecting personally some portion of his territory,
+      and again of visiting the remainder in proxy as above by trusty
+      representatives; and wheresoever he perceives that any of his governors
+      can present to him a district thickly populated, and the soil in a state
+      of active cultivation, full of trees and fruits, its natural products, to
+      such officers he adds other territory, adorning them with gifts and
+      distinguishing them by seats of honour. But those officers whose land he
+      sees lying idle and with but few inhabitants, owing either to the
+      harshness of their government, their insolence, or their neglect, he
+      punishes, and making them to cease from their office he appoints other
+      rulers in their place.... Does not this conduct indicate at least as great
+      an anxiety to promote the active cultivation of the land by its
+      inhabitants as to provide for its defence by military occupation? (8)
+    </p>
+<pre xml:space="preserve">
+ (8) Lit. "by those who guard and garrison it."
+</pre>
+    <p>
+      Moreover, the governors appointed to preside over these two departments of
+      state are not one and the same. But one class governs the inhabitants
+      proper including the workers of the soil, and collects the tribute from
+      them, another is in command of the armed garrisons. If the commandant (9)
+      protects the country insufficiently, the civil governor of the population,
+      who is in charge also of the productive works, lodges accusation against
+      the commandant to the effect that the inhabitants are prevented working
+      through deficiency of protection. Or if again, in spite of peace being
+      secured to the works of the land by the military governor, the civil
+      authority still presents a territory sparse in population and untilled, it
+      is the commandant's turn to accuse the civil ruler. For you may take it as
+      a rule, a population tilling their territory badly will fail to support
+      their garrisons and be quite unequal to paying their tribute. Where a
+      satrap is appointed he has charge of both departments. (10)
+    </p>
+<pre xml:space="preserve">
+ (9) Or, "garrison commandant." Lit. "Phrourarch."
+
+ (10) The passage reads like a gloss. See about the Satrap, "Hell."
+    III. i. 10; "Cyrop." VIII. vi. 1; "Anab." I. ix. 29 foll.
+</pre>
+    <p>
+      Thereupon Critobulus: Well, Socrates (said he), if such is his conduct, I
+      admit that the great king does pay attention to agriculture no less than
+      to military affairs.
+    </p>
+    <p>
+      And besides all this (proceeded Socrates), nowhere among the various
+      countries which he inhabits or visits does he fail to make it his first
+      care that there shall be orchards and gardens, parks and "paradises," as
+      they are called, full of all fair and noble products which the earth
+      brings forth; and within these chiefly he spends his days, when the season
+      of the year permits.
+    </p>
+    <p>
+      Crit. To be sure, Socrates, it is a natural and necessary conclusion that
+      when the king himself spends so large a portion of his time there, his
+      paradises should be furnished to perfection with trees and all else
+      beautiful that earth brings forth.
+    </p>
+    <p>
+      Soc. And some say, Critobulus, that when the king gives gifts, he summons
+      in the first place those who have shown themselves brave warriors, since
+      all the ploughing in the world were but small gain in the absence of those
+      who should protect the fields; and next to these he summons those who have
+      stocked their countries best and rendered them productive, on the
+      principle that but for the tillers of the soil the warriors themselves
+      could scarcely live. And there is a tale told of Cyrus, the most famous
+      prince, I need not tell you, who ever wore a crown, (11) how on one
+      occasion he said to those who had been called to receive the gifts, "it
+      were no injustice, if he himself received the gifts due to warriors and
+      tillers of the soil alike," for "did he not carry off the palm in stocking
+      the country and also in protecting the goods with which it had been
+      stocked?"
+    </p>
+<pre xml:space="preserve">
+ (11) Lit. "the most glorious king that ever lived." The remark would
+    seem to apply better to Cyrus the Great. Nitsche and others regard
+    these SS. 18, 19 as interpolated. See Schenkl ad loc.
+</pre>
+    <p>
+      Crit. Which clearly shows, Socrates, if the tale be true, that this same
+      Cyrus took as great a pride in fostering the productive energies of his
+      country and stocking it with good things, as in his reputation as a
+      warrior.
+    </p>
+    <p>
+      Soc. Why, yes indeed, had Cyrus lived, I have no doubt he would have
+      proved the best of rulers, and in support of this belief, apart from other
+      testimony amply furnished by his life, witness what happened when he
+      marched to do battle for the sovereignty of Persia with his brother. Not
+      one man, it is said, (12) deserted from Cyrus to the king, but from the
+      king to Cyrus tens of thousands. And this also I deem a great testimony to
+      a ruler's worth, that his followers follow him of their own free will, and
+      when the moment of danger comes refuse to part from him. (13) Now this was
+      the case with Cyrus. His friends not only fought their battles side by
+      side with him while he lived, but when he died they too died battling
+      around his dead body, one and all, excepting only Ariaeus, who was absent
+      at his post on the left wing of the army. (14) But there is another tale
+      of this same Cyrus in connection with Lysander, who himself narrated it on
+      one occasion to a friend of his in Megara. (15)
+    </p>
+<pre xml:space="preserve">
+ (12) Cf. "Anab." I. ix. 29 foll.
+
+ (13) Cf. "Hiero," xi. 12, and our author passim.
+
+ (14) See "Anab." ib. 31.
+
+ (15) Possibly to Xenophon himself {who may have met Lysander on his
+    way back after the events of the "Anabasis," and implying this
+    dialogue is concocted, since Socrates died before Xenophon
+    returned to Athens, if he did return at that period.}
+</pre>
+    <p>
+      Lysander, it seems, had gone with presents sent by the Allies to Cyrus,
+      who entertained him, and amongst other marks of courtesy showed him his
+      "paradise" at Sardis. (16) Lysander was astonished at the beauty of the
+      trees within, all planted (17) at equal intervals, the long straight rows
+      of waving branches, the perfect regularity, the rectangular (18) symmetry
+      of the whole, and the many sweet scents which hung about them as they
+      paced the park. In admiration he exclaimed to Cyrus: "All this beauty is
+      marvellous enough, but what astonishes me still more is the talent of the
+      artificer who mapped out and arranged for you the several parts of this
+      fair scene." (19) Cyrus was pleased by the remark, and said: "Know then,
+      Lysander, it is I who measured and arranged it all. Some of the trees," he
+      added, "I planted with my own hands." Then Lysander, regarding earnestly
+      the speaker, when he saw the beauty of his apparel and perceived its
+      fragrance, the splendour (20) also of the necklaces and armlets, and other
+      ornaments which he wore, exclaimed: "What say you, Cyrus? did you with
+      your own hands plant some of these trees?" whereat the other: "Does that
+      surprise you, Lysander? I swear to you by Mithres, (21) when in ordinary
+      health I never dream of sitting down to supper without first practising
+      some exercise of war or husbandry in the sweat of my brow, or venturing
+      some strife of honour, as suits my mood." "On hearing this," said Lysander
+      to his friend, "I could not help seizing him by the hand and exclaiming,
+      'Cyrus, you have indeed good right to be a happy man, (22) since you are
+      happy in being a good man.'" (23)
+    </p>
+<pre xml:space="preserve">
+ (16) See "Hell." I. v. 1.
+
+ (17) Reading {oi' isou pephuteumena}, or if {ta pephuteumena}, transl.
+    "the various plants ranged."
+
+ (18) Cf. Dion. Hal. "de Comp." p. 170; Cic. "de Senect." S. 59.
+
+ (19) Lit. "of these" {deiktikos}, i.e. pointing to the various
+    beauties of the scenery.
+
+ (20) Reading {to kallos}.
+
+ (21) The Persian "Sun-God." See "Cyrop." VII. v. 53; Strab. xv. 3. 13.
+
+ (22) Or, "fortunate."
+
+ (23) Or, "you are a good man, and thereby fortunate."
+</pre>
+    <p>
+      V
+    </p>
+    <p>
+      All this I relate to you (continued Socrates) to show you that quite high
+      and mighty (1) people find it hard to hold aloof from agriculture,
+      devotion to which art would seem to be thrice blest, combining as it does
+      a certain sense of luxury with the satisfaction of an improved estate, and
+      such a training of physical energies as shall fit a man to play a free
+      man's part. (2) Earth, in the first place, freely offers to those that
+      labour all things necessary to the life of man; and, as if that were not
+      enough, makes further contribution of a thousand luxuries. (3) It is she
+      who supplies with sweetest scent and fairest show all things wherewith to
+      adorn the altars and statues of the gods, or deck man's person. It is to
+      her we owe our many delicacies of flesh or fowl or vegetable growth; (4)
+      since with the tillage of the soil is closely linked the art of breeding
+      sheep and cattle, whereby we mortals may offer sacrifices well pleasing to
+      the gods, and satisfy our personal needs withal.
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "Not even the most blessed of mankind can abstain from." See
+    Plat. "Rep." 344 B, "The superlatively best and well-to-do."
+
+ (2) Lit. "Devotion to it would seem to be at once a kind of luxury, an
+    increase of estate, a training of the bodily parts, so that a man
+    is able to perform all that a free man should."
+
+ (3) Al. "and further, to the maintenance of life she adds the sources
+    of pleasure in life."
+
+ (4) Lit. "she bears these and rears those."
+</pre>
+    <p>
+      And albeit she, good cateress, pours out her blessings upon us in
+      abundance, yet she suffers not her gifts to be received effeminately, but
+      inures her pensioners to suffer glady summer's heat and winter's cold.
+      Those that labour with their hands, the actual delvers of the soil, she
+      trains in a wrestling school of her own, adding strength to strength;
+      whilst those others whose devotion is confined to the overseeing eye and
+      to studious thought, she makes more manly, rousing them with cock-crow,
+      and compelling them to be up and doing in many a long day's march. (5)
+      Since, whether in city or afield, with the shifting seasons each necessary
+      labour has its hour of performance. (6)
+    </p>
+<pre xml:space="preserve">
+ (5) See "Hellenica Essays," p. 341.
+
+ (6) Lit. "each most necessary operation must ever be in season."
+</pre>
+    <p>
+      Or to turn to another side. Suppose it to be a man's ambition to aid his
+      city as a trooper mounted on a charger of his own: why not combine the
+      rearing of horses with other stock? it is the farmer's chance. (7) Or
+      would your citizen serve on foot? It is husbandry that shall give him
+      robustness of body. Or if we turn to the toil-loving fascination of the
+      chase, (8) here once more earth adds incitement, as well as furnishing
+      facility of sustenance for the dogs as by nurturing a foster brood of wild
+      animals. And if horses and dogs derive benefit from this art of husbandry,
+      they in turn requite the boon through service rendered to the farm. The
+      horse carries his best of friends, the careful master, betimes to the
+      scene of labour and devotion, and enables him to leave it late. The dog
+      keeps off the depredations of wild animals from fruits and flocks, and
+      creates security in the solitary place.
+    </p>
+<pre xml:space="preserve">
+ (7) Lit. "farming is best adapted to rearing horses along with other
+    produce."
+
+ (8) Lit. "to labour willingly and earnestly at hunting earth helps to
+    incite us somewhat."
+</pre>
+    <p>
+      Earth, too, adds stimulus in war-time to earth's tillers; she pricks them
+      on to aid the country under arms, and this she does by fostering her
+      fruits in open field, the prize of valour for the mightiest. (9) For this
+      also is the art athletic, this of husbandry; as thereby men are fitted to
+      run, and hurl the spear, and leap with the best. (10)
+    </p>
+<pre xml:space="preserve">
+ (9) Cf. "Hipparch," viii. 8.
+
+ (10) Cf. "Hunting," xii. 1 foll.
+</pre>
+    <p>
+      This, too, is that kindliest of arts which makes requital tenfold in kind
+      for every work of the labourer. (11) She is the sweet mistress who, with
+      smile of welcome and outstretched hand, greets the approach of her devoted
+      one, seeming to say, Take from me all thy heart's desire. She is the
+      generous hostess; she keeps open house for the stranger. (12) For where
+      else, save in some happy rural seat of her devising, shall a man more
+      cheerily cherish content in winter, with bubbling bath and blazing fire?
+      or where, save afield, in summer rest more sweetly, lulled by babbling
+      streams, soft airs, and tender shades? (13)
+    </p>
+<pre xml:space="preserve">
+ (11) Lit. "What art makes an ampler return for their labour to those
+    who work for her? What art more sweetly welcomes him that is
+    devoted to her?"
+
+ (12) Lit. "What art welcomes the stranger with greater prodigality?"
+
+ (13) See "Hellenica Essays," p. 380; and as still more to the point,
+    Cowley's Essays: "Of Agriculture," passim.
+</pre>
+    <p>
+      Her high prerogative it is to offer fitting first-fruits to high heaven,
+      hers to furnish forth the overflowing festal board. (14) Hers is a kindly
+      presence in the household. She is the good wife's favourite, the children
+      long for her, she waves her hand winningly to the master's friends.
+    </p>
+<pre xml:space="preserve">
+ (14) Or, "to appoint the festal board most bounteously."
+</pre>
+    <p>
+      For myself, I marvel greatly if it has ever fallen to the lot of freeborn
+      man to own a choicer possession, or to discover an occupation more
+      seductive, or of wider usefulness in life than this.
+    </p>
+    <p>
+      But, furthermore, earth of her own will (15) gives lessons in justice and
+      uprightness to all who can understand her meaning, since the nobler the
+      service of devotion rendered, the ampler the riches of her recompense.
+      (16) One day, perchance, these pupils of hers, whose conversation in past
+      times was in husbandry, (17) shall, by reason of the multitude of invading
+      armies, be ousted from their labours. The work of their hands may indeed
+      be snatched from them, but they were brought up in stout and manly
+      fashion. They stand, each one of them, in body and soul equipped; and,
+      save God himself shall hinder them, they will march into the territory of
+      those their human hinderers, and take from them the wherewithal to support
+      their lives. Since often enough in war it is surer and safer to quest for
+      food with sword and buckler than with all the instruments of husbandry.
+    </p>
+<pre xml:space="preserve">
+ (15) Reading {thelousa}, vulg., or if after Cobet, {theos ousa},
+    transl. "by sanction of her divinity." With {thelousa} Holden
+    aptly compares Virgil's "volentia rura," "Georg." ii. 500.
+
+ (16) "That is, her 'lex talionis.'"
+
+ (17) "Engaged long time in husbandry."
+</pre>
+    <p>
+      But there is yet another lesson to be learnt in the public shool of
+      husbandry (18)&mdash;the lesson of mutual assistance. "Shoulder to
+      shoulder" must we march to meet the invader; (19) "shoulder to shoulder"
+      stand to compass the tillage of the soil. Therefore it is that the
+      husbandman, who means to win in his avocation, must see that he creates
+      enthusiasm in his workpeople and a spirit of ready obedience; which is
+      just what a general attacking an enemy will scheme to bring about, when he
+      deals out gifts to the brave and castigation (20) to those who are
+      disorderly.
+    </p>
+<pre xml:space="preserve">
+ (18) Lit. "But again, husbandry trains up her scholars side by side in
+    lessons of..."
+
+ (19) {sun anthropois}, "man with his fellow-man," is the "mot d'order"
+    (cf. the author's favourite {sun theois}); "united human effort."
+
+ (20) "Lashes," "punishment." Cf. "Anab." II. vi. 10, of Clearchus.
+</pre>
+    <p>
+      Nor will there be lacking seasons of exhortation, the general haranguing
+      his troops and the husbandman his labourers; nor because they are slaves
+      do they less than free men need the lure of hope and happy expectation,
+      (21) that they may willingly stand to their posts.
+    </p>
+<pre xml:space="preserve">
+ (21) "The lure of happy prospects." See "Horsemanship," iii. 1.
+</pre>
+    <p>
+      It was an excellent saying of his who named husbandry "the mother and
+      nurse of all the arts," for while agriculture prospers all other arts like
+      are vigorous and strong, but where the land is forced to remain desert,
+      (22) the spring that feeds the other arts is dried up; they dwindle, I had
+      almost said, one and all, by land and sea.
+    </p>
+<pre xml:space="preserve">
+ (22) Or, "lie waste and barren as the blown sea-sand."
+</pre>
+    <p>
+      These utterances drew from Critobulus a comment:
+    </p>
+    <p>
+      Socrates (he said), for my part I agree with all you say; only, one must
+      face the fact that in agriculture nine matters out of ten are beyond man's
+      calculation. Since at one time hailstones and another frost, at another
+      drought or a deluge of rain, or mildew, or other pest, will obliterate all
+      the fair creations and designs of men; or behold, his fleecy flocks most
+      fairly nurtured, then comes murrain, and the end most foul destruction.
+      (23)
+    </p>
+<pre xml:space="preserve">
+ (23) See Virg. "Georg." iii. 441 foll.: "Turpis oves tentat scabies,
+    ubi frigidus imber."
+</pre>
+    <p>
+      To which Socrates: Nay, I thought, Critobulus, you full surely were aware
+      that the operations of husbandry, no less than those of war, lie in the
+      hands of the gods. I am sure you will have noted the behaviour of men
+      engaged in war; how on the verge of military operations they strive to win
+      the acceptance of the divine powers; (24) how eagerly they assail the ears
+      of heaven, and by dint of sacrifices and omens seek to discover what they
+      should and what they should not do. So likewise as regards the processes
+      of husbandry, think you the propitiation of heaven is less needed here? Be
+      well assured (he added) the wise and prudent will pay service to the gods
+      on behalf of moist fruits and dry, (25) on behalf of cattle and horses,
+      sheep and goats; nay, on behalf of all their possessions, great and small,
+      without exception.
+    </p>
+<pre xml:space="preserve">
+ (24) See "Hell." III. i. 16 foll., of Dercylidas.
+
+ (25) "Every kind of produce, succulent (like the grape and olive) or
+    dry (like wheat and barley, etc.)"
+</pre>
+    <p>
+      VI
+    </p>
+    <p>
+      Your words (Critobulus answered) command my entire sympathy, when you bid
+      us endeavour to begin each work with heaven's help, (1) seeing that the
+      gods hold in their hands the issues alike of peace and war. So at any rate
+      will we endeavour to act at all times; but will you now endeavour on your
+      side to continue the discussion of economy from the point at which you
+      broke off, and bring it point by point to its conclusion? What you have
+      said so far has not been thrown away on me. I seem to discern already more
+      clearly, what sort of behaviour is necessary to anything like real living.
+      (2)
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "with the gods," and for the sentiment see below, x. 10;
+    "Cyrop." III. i. 15; "Hipparch," ix. 3.
+
+ (2) For {bioteuein} cf. Pind. "Nem." iv. 11, and see Holden ad loc.
+</pre>
+    <p>
+      Socrates replied: What say you then? Shall we first survey the ground
+      already traversed, and retrace the steps on which we were agreed, so that,
+      if possible we may conduct the remaining portion of the argument to its
+      issue with like unanimity? (3)
+    </p>
+<pre xml:space="preserve">
+ (3) Lit. "try whether we can go through the remaining steps with
+    like..."
+</pre>
+    <p>
+      Crit. Why, yes! If it is agreeable for two partners in a business to run
+      through their accounts without dispute, so now as partners in an argument
+      it will be no less agreeable to sum up the points under discussion, as you
+      say, with unanimity.
+    </p>
+    <p>
+      Soc. Well, then, we agreed that economy was the proper title of a branch
+      of knowledge, and this branch of knowledge appeared to be that whereby men
+      are enabled to enhance the value of their houses or estates; and by this
+      word "house or estate" we understood the whole of a man's possessions; and
+      "possessions" again we defined to include those things which the possessor
+      should find advantageous for the purposes of his life; and things
+      advantageous finally were discovered to mean all that a man knows how to
+      use and turn to good account. Further, for a man to learn all branches of
+      knowledge not only seemed to us an impossibility, but we thought we might
+      well follow the example of civil communities in rejecting the base
+      mechanic arts so called, on the ground that they destroy the bodies of the
+      artisans, as far as we can see, and crush their spirits.
+    </p>
+    <p>
+      The clearest proof of this, we said, (4) could be discovered if, on the
+      occasion of a hostile inroad, one were to seat the husbandmen and the
+      artisans apart in two divisions, and then proceed to put this question to
+      each group in turn: "Do you think it better to defend our country
+      districts or to retire from the fields (5) and guard the walls?" And we
+      anticipated that those concerned with the soil would vote to defend the
+      soil; while the artisans would vote not to fight, but, in docile obedience
+      to their training, to sit with folded hands, neither expending toil nor
+      venturing their lives.
+    </p>
+<pre xml:space="preserve">
+ (4) This S. 6 has no parallel supra. See Breit. and Schenkl ad loc.
+    for attempts to cure the text.
+
+ (5) See Cobet, "N. L." 580, reading {uphemenous}, or if {aphemenous}
+    transl. "to abandon."
+</pre>
+    <p>
+      Next we held it as proved that there was no better employment for a
+      gentleman&mdash;we described him as a man beautiful and good&mdash;than
+      this of husbandry, by which human beings procure to themselves the
+      necessaries of life. This same employment, moreover, was, as we agreed, at
+      once the easiest to learn (6) and the pleasantest to follow, since it
+      gives to the limbs beauty and hardihood, whilst permitting (7) to the soul
+      leisure to satisfy the claims of friendship and of civic duty.
+    </p>
+<pre xml:space="preserve">
+ (6) {raste mathein}. Vide infra, not supra.
+
+ (7) Lit. "least allowing the soul no leisure to care for friends and
+    state withal."
+</pre>
+    <p>
+      Again it seemed to us that husbandry acts as a spur to bravery in the
+      hearts of those that till the fields, (8) inasmuch as the necessaries of
+      life, vegetable and animal, under her auspices spring up and are reared
+      outside the fortified defences of the city. For which reason also this way
+      of life stood in the highest repute in the eyes of statesmen and
+      commonwealths, as furnishing the best citizens and those best disposed to
+      the common weal. (9)
+    </p>
+<pre xml:space="preserve">
+ (8) Cf. Aristot. "Oec." I. ii. 1343 B, {pros toutois k.t.l.}
+
+ (9) Cf. Aristoph. "Archarnians."
+</pre>
+    <p>
+      Crit. I think I am fully persuaded as to the propriety of making
+      agriculture the basis of life. I see it is altogether noblest, best, and
+      pleasantest to do so. But I should like to revert to your remark that you
+      understood the reason why the tillage of one man brings him in an
+      abundance of all he needs, while the operations of another fail to make
+      husbandry a profitable employment. I would gladly hear from you an
+      explanation of both these points, so that I may adopt the right and avoid
+      the harmful course. (10)
+    </p>
+<pre xml:space="preserve">
+ (10) Lincke conceives the editor's interpolation as ending here.
+</pre>
+    <p>
+      Soc. Well, Critobulus, suppose I narrate to you from the beginning how I
+      cam in contact with a man who of all men I ever met seemed to me to
+      deserve the appellation of a gentleman. He was indeed a "beautiful and
+      good" man. (11)
+    </p>
+<pre xml:space="preserve">
+ (11) Or, "a man 'beautiful and good,' as the phrase goes."
+</pre>
+    <p>
+      Crit. There is nothing I should better like to hear, since of all titles
+      this is the one I covet most the right to bear.
+    </p>
+    <p>
+      Soc. Well, then, I will tell you how I came to subject him to my inquiry.
+      It did not take me long to go the round of various good carpenters, good
+      bronze-workers, painters, sculptors, and so forth. A brief period was
+      sufficient for the contemplation of themselves and of their most admired
+      works of art. But when it came to examining those who bore the
+      high-sounding title "beautiful and good," in order to find out what
+      conduct on their part justified their adoption of this title, I found my
+      soul eager with desire for intercourse with one of them; and first of all,
+      seeing that the epithet "beautiful" was conjoined with that of "good,"
+      every beautiful person I saw, I must needs approach in my endeavour to
+      discover, (12) if haply I might somewhere see the quality of good adhering
+      to the quality of beauty. But, after all, it was otherwise ordained. I
+      soon enough seemed to discover (13) that some of those who in their
+      outward form were beautiful were in their inmost selves the veriest
+      knaves. Accordingly I made up my mind to let go beauty which appeals to
+      the eye, and address myself to one of those "beautiful and good" people so
+      entitled. And since I heard of Ischomachus (14) as one who was so called
+      by all the world, both men and women, strangers and citizens alike, I set
+      myself to make acquaintance with him.
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "and try to understand."
+
+ (13) Or, "understand."
+
+ (14) See Cobet, "Pros. Xen." s.n.
+</pre>
+    <p>
+      VII
+    </p>
+    <p>
+      It chanced, one day I saw him seated in the portico of Zeus Eleutherios,
+      (1) and as he appeared to be at leisure, I went up to him and, sitting
+      down by his side, accosted him: How is this, Ischomachus? you seated here,
+      you who are so little wont to be at leisure? As a rule, when I see you,
+      you are doing something, or at any rate not sitting idle in the
+      market-place.
+    </p>
+<pre xml:space="preserve">
+ (1) "The god of freedom, or of freed men." See Plat. "Theag." 259 A.
+    The scholiast on Aristoph. "Plutus" 1176 identifies the god with
+    Zeus Soter. See Plut. "Dem." 859 (Clough, v. 30).
+</pre>
+    <p>
+      Nor would you see me now so sitting, Socrates (he answered), but that I
+      promised to meet some strangers, friends of mine, (2) at this place.
+    </p>
+<pre xml:space="preserve">
+ (2) "Foreign friends."
+</pre>
+    <p>
+      And when you have no such business on hand (I said) where in heaven's name
+      do you spend your time and how do you employ yourself? I will not conceal
+      from you how anxious I am to learn from your lips by what conduct you have
+      earned for yourself the title "beautiful and good." (3) It is not by
+      spending your days indoors at home, I am sure; the whole habit of your
+      body bears witness to a different sort of life.
+    </p>
+<pre xml:space="preserve">
+ (3) "The sobriquet of 'honest gentleman.'"
+</pre>
+    <p>
+      Then Ischomachus, smiling at my question, but also, as it seemed to me, a
+      little pleased to be asked what he had done to earn the title "beautiful
+      and good," made answer: Whether that is the title by which folk call me
+      when they talk to you about me, I cannot say; all I know is, when they
+      challenge me to exchange properties, (4) or else to perform some service
+      to the state instead of them, the fitting out of a trireme, or the
+      training of a chorus, nobody thinks of asking for the beautiful and good
+      gentleman, but it is plain Ischomachus, the son of So-and-so, (5) on whom
+      the summons is served. But to answer your question, Socrates (he
+      proceeded), I certainly do not spend my days indoors, if for no other
+      reason, because my wife is quite capable of managing our domestic affairs
+      without my aid.
+    </p>
+<pre xml:space="preserve">
+ (4) On the antidosis or compulsory exchange of property, see Boeckh,
+    p. 580, Engl. ed.: "In case any man, upon whom a {leitourgia} was
+    imposed, considered that another was richer than himself, and
+    therefore most justly chargeable with the burden, he might
+    challenge the other to assume the burden, or to make with him an
+    {antidosis} or exchange of property. Such a challenge, if
+    declined, was converted into a lawsuit, or came before a heliastic
+    court for trial." Gow, "Companion," xviii. "Athenian Finance." See
+    Dem. "Against Midias," 565, Kennedy, p. 117, and Appendix II. For
+    the various liturgies, Trierarchy, Choregy, etc., see "Pol. Ath."
+    i. 13 foll.
+
+ (5) Or, "the son of his father," it being customary at Athens to add
+    the patronymic, e.g. Xenophon son of Gryllus, Thucydides son of
+    Olorus, etc. See Herod. vi. 14, viii. 90. In official acts the
+    name of the deme was added, eg. Demosthenes son of Demosthenes of
+    Paiane; or of the tribe, at times. Cf. Thuc. viii. 69; Plat.
+    "Laws," vi. p. 753 B.
+</pre>
+    <p>
+      Ah! (said I), Ischomachus, that is just what I should like particularly to
+      learn from you. Did you yourself educate your wife to be all that a wife
+      should be, or when you received her from her father and mother was she
+      already a proficient well skilled to discharge the duties appropriate to a
+      wife?
+    </p>
+    <p>
+      Well skilled! (he replied). What proficiency was she likely to bring with
+      her, when she was not quite fifteen (6) at the time she wedded me, and
+      during the whole prior period of her life had been most carefully brought
+      up (7) to see and hear as little as possible, and to ask (8) the fewest
+      questions? or do you not think one should be satisfied, if at marriage her
+      whole experience consisted in knowing how to take the wool and make a
+      dress, and seeing how her mother's handmaidens had their daily
+      spinning-tasks assigned them? For (he added), as regards control of
+      appetite and self-indulgence, (9) she had received the soundest education,
+      and that I take to be the most important matter in the bringing-up of man
+      or woman.
+    </p>
+<pre xml:space="preserve">
+ (6) See Aristot. "Pol." vii. 16. 1335(a). See Newman, op. cit. i. 170
+    foll.
+
+ (7) Or, "surveillance." See "Pol. Lac." i. 3.
+
+ (8) Reading {eroito}; or if with Sauppe after Cobet, {eroin}, transl.
+    "talk as little as possible."
+
+ (9) Al. "in reference to culinary matters." See Mahaffy, "Social Life
+    in Greece," p. 276.
+</pre>
+    <p>
+      Then all else (said I) you taught your wife yourself, Ischomachus, until
+      you had made her capable of attending carefully to her appointed duties?
+    </p>
+    <p>
+      That did I not (replied he) until I had offered sacrifice, and prayed that
+      I might teach and she might learn all that could conduce to the happiness
+      of us twain.
+    </p>
+    <p>
+      Soc. And did your wife join in sacrifice and prayer to that effect?
+    </p>
+    <p>
+      Isch. Most certainly, with many a vow registered to heaven to become all
+      she ought to be; and her whole manner showed that she would not be
+      neglectful of what was taught her. (10)
+    </p>
+<pre xml:space="preserve">
+ (10) Or, "giving plain proof that, if the teaching failed, it should
+    not be from want of due attention on her part." See "Hellenica
+    Essays," "Xenophon," p. 356 foll.
+</pre>
+    <p>
+      Soc. Pray narrate to me, Ischomachus, I beg of you, what you first essayed
+      to teach her. To hear that story would please me more than any description
+      of the most splendid gymnastic contest or horse-race you could give me.
+    </p>
+    <p>
+      Why, Socrates (he answered), when after a time she had become accustomed
+      to my hand, that is, was tamed (11) sufficiently to play her part in a
+      discussion, I put to her this question: "Did it ever strike you to
+      consider, dear wife, (12) what led me to choose you as my wife among all
+      women, and your parents to entrust you to me of all men? It was certainly
+      not from any difficulty that might beset either of us to find another
+      bedfellow. That I am sure is evident to you. No! it was with deliberate
+      intent to discover, I for myself and your parents in behalf of you, the
+      best partner of house and children we could find, that I sought you out,
+      and your parents, acting to the best of their ability, made choice of me.
+      If at some future time God grant us to have children born to us, we will
+      take counsel together how best to bring them up, for that too will be a
+      common interest, (13) and a common blessing if haply they shall live to
+      fight our battles and we find in them hereafter support and succour when
+      ourselves are old. (14) But at present there is our house here, which
+      belongs like to both. It is common property, for all that I possess goes
+      by my will into the common fund, and in the same way all that you
+      deposited (15) was placed by you to the common fund. (16) We need not stop
+      to calculate in figures which of us contributed most, but rather let us
+      lay to heart this fact that whichever of us proves the better partner, he
+      or she at once contributes what is most worth having."
+    </p>
+<pre xml:space="preserve">
+ (11) (The timid, fawn-like creature.) See Lecky, "Hist. of Eur.
+    Morals," ii. 305. For the metaphor cf. Dem. "Olynth." iii. 37. 9.
+
+ (12) Lit. "woman." Cf. N. T. {gunai}, St. John ii. 4; xix. 26.
+
+ (13) Or, "our interests will centre in them; it will be a blessing we
+    share in common to train them that they shall fight our battles,
+    and..."
+
+ (14) Cf. "Mem." II. ii. 13. Holden cf. Soph. "Ajax." 567; Eur.
+    "Suppl." 918.
+
+ (15) Or reading {epenegke} with Cobet, "brought with you in the way of
+    dowry."
+
+ (16) Or, "to the joint estate."
+</pre>
+    <p>
+      Thus I addressed her, Socrates, and thus my wife made answer: "But how can
+      I assist you? what is my ability? Nay, everything depends on you. My
+      business, my mother told me, was to be sober-minded!" (17)
+    </p>
+<pre xml:space="preserve">
+ (17) "Modest and temperate," and (below) "temperance."
+</pre>
+    <p>
+      "Most true, my wife," I replied, "and that is what my father said to me.
+      But what is the proof of sober-mindedness in man or woman? Is it not so to
+      behave that what they have of good may ever be at its best, and that new
+      treasures from the same source of beauty and righteousness may be most
+      amply added?"
+    </p>
+    <p>
+      "But what is there that I can do," my wife inquired, "which will help to
+      increase our joint estate?"
+    </p>
+    <p>
+      "Assuredly," I answered, "you may strive to do as well as possible what
+      Heaven has given you a natural gift for and which the law approves."
+    </p>
+    <p>
+      "And what may these things be?" she asked.
+    </p>
+    <p>
+      "To my mind they are not the things of least importance," I replied,
+      "unless the things which the queen bee in her hive presides over are of
+      slight importance to the bee community; for the gods" (so Ischomachus
+      assured me, he continued), "the gods, my wife, would seem to have
+      exercised much care and judgment in compacting that twin system which goes
+      by the name of male and female, so as to secure the greatest possible
+      advantage (18) to the pair. Since no doubt the underlying principle of the
+      bond is first and foremost to perpetuate through procreation the races of
+      living creatures; (19) and next, as the outcome of this bond, for human
+      beings at any rate, a provision is made by which they may have sons and
+      daughters to support them in old age.
+    </p>
+<pre xml:space="preserve">
+ (18) Reading {oti}, or if with Br. {eti... auto}, "with the further
+    intent it should prove of maximum advantage to itself."
+
+ (19) Cf. (Aristot.) "Oecon." i. 3.
+</pre>
+    <p>
+      "And again, the way of life of human beings, not being maintained like
+      that of cattle (20) in the open air, obviously demands roofed homesteads.
+      But if these same human beings are to have anything to bring in under
+      cover, some one to carry out these labours of the field under high heaven
+      (21) must be found them, since such operations as the breaking up of
+      fallow with the plough, the sowing of seed, the planting of trees, the
+      pasturing and herding of flocks, are one and all open-air employments on
+      which the supply of products necessary to life depends.
+    </p>
+<pre xml:space="preserve">
+ (20) "And the beast of the field."
+
+ (21) "Sub dis," "in the open air."
+</pre>
+    <p>
+      "As soon as these products of the field are safely housed and under cover,
+      new needs arise. There must be some one to guard the store and some one to
+      perform such necessary operations as imply the need of shelter. (22)
+      Shelter, for instance, is needed for the rearing of infant children;
+      shelter is needed for the various processes of converting the fruits of
+      earth into food, and in like manner for the fabrication of clothing out of
+      wool.
+    </p>
+<pre xml:space="preserve">
+ (22) Or, "works which call for shelter."
+</pre>
+    <p>
+      "But whereas both of these, the indoor and the outdoor occupations alike,
+      demand new toil and new attention, to meet the case," I added, "God made
+      provision (23) from the first by shaping, as it seems to me, the woman's
+      nature for indoor and the man's for outdoor occupations. Man's body and
+      soul He furnished with a greater capacity for enduring heat and cold,
+      wayfaring and military marches; or, to repeat, He laid upon his shoulders
+      the outdoor works.
+    </p>
+<pre xml:space="preserve">
+ (23) "Straightway from the moment of birth provided." Cf. (Aristot.)
+    "Oecon." i. 3, a work based upon or at any rate following the
+    lines of Xenophon's treatise.
+</pre>
+    <p>
+      "While in creating the body of woman with less capacity for these things,"
+      I continued, "God would seem to have imposed on her the indoor works; and
+      knowing that He had implanted in the woman and imposed upon her the
+      nurture of new-born babies, He endowed her with a larger share of
+      affection for the new-born child than He bestowed upon man. (24) And since
+      He imposed on woman the guardianship of the things imported from without,
+      God, in His wisdom, perceiving that a fearful spirit was no detriment to
+      guardianship, (25) endowed the woman with a larger measure of timidity
+      than He bestowed on man. Knowing further that he to whom the outdoor works
+      belonged would need to defend them against malign attack, He endowed the
+      man in turn with a larger share of courage.
+    </p>
+<pre xml:space="preserve">
+ (24) {edasato}, "Cyrop." IV. ii. 43.
+
+ (25) Cf. "Hipparch," vii. 7; Aristot. "Pol." iii. 2; "Oecon." iii.
+</pre>
+    <p>
+      "And seeing that both alike feel the need of giving and receiving, He set
+      down memory and carefulness between them for their common use, (26) so
+      that you would find it hard to determine which of the two, the male or the
+      female, has the larger share of these. So, too, God set down between them
+      for their common use the gift of self-control, where needed, adding only
+      to that one of the twain, whether man or woman, which should prove the
+      better, the power to be rewarded with a larger share of this perfection.
+      And for the very reason that their natures are not alike adapted to like
+      ends, they stand in greater need of one another; and the married couple is
+      made more useful to itself, the one fulfilling what the other lacks. (27)
+    </p>
+<pre xml:space="preserve">
+ (26) Or, "He bestowed memory and carefulness as the common heritage of
+    both."
+
+ (27) Or, "the pair discovers the advantage of duality; the one being
+    strong wherein the other is defective."
+</pre>
+    <p>
+      "Now, being well aware of this, my wife," I added, "and knowing well what
+      things are laid upon us twain by God Himself, must we not strive to
+      perform, each in the best way possible, our respective duties? Law, too,
+      gives her consent&mdash;law and the usage of mankind, by sanctioning the
+      wedlock of man and wife; and just as God ordained them to be partners in
+      their children, so the law establishes their common ownership of house and
+      estate. Custom, moreover, proclaims as beautiful those excellences of man
+      and woman with which God gifted them at birth. (28) Thus for a woman to
+      bide tranquilly at home rather than roam aborad is no dishonour; but for a
+      man to remain indoors, instead of devoting himself to outdoor pursuits, is
+      a thing discreditable. But if a man does things contrary to the nature
+      given him by God, the chances are, (29) such insubordination escapes not
+      the eye of Heaven: he pays the penalty, whether of neglecting his own
+      works, or of performing those appropriate to woman." (30)
+    </p>
+<pre xml:space="preserve">
+ (28) Or, "with approving fingers stamps as noble those diverse
+    faculties, those superiorities in either sex which God created in
+    them. Thus for the woman to remain indoors is nobler than to gad
+    about abroad." {ta kala...; kallion... aiskhion...}&mdash;
+    These words, which their significant Hellenic connotation, suffer
+    cruelly in translation.
+
+ (29) Or, "maybe in some respect this violation of the order of things,
+    this lack of discipline on his part." Cf. "Cyrop." VII. ii. 6.
+
+ (30) Or, "the works of his wife." For the sentiment cf. Soph. "Oed.
+    Col." 337 foll.; Herod. ii. 35.
+</pre>
+    <p>
+      I added: "Just such works, if I mistake not, that same queen-bee we spoke
+      of labours hard to perform, like yours, my wife, enjoined upon her by God
+      Himself."
+    </p>
+    <p>
+      "And what sort of works are these?" she asked; "what has the queen-bee to
+      do that she seems so like myself, or I like her in what I have to do?"
+    </p>
+    <p>
+      "Why," I answered, "she too stays in the hive and suffers not the other
+      bees to idle. Those whose duty it is to work outside she sends forth to
+      their labours; and all that each of them brings in, she notes and receives
+      and stores against the day of need; but when the season for use has come,
+      she distributes a just share to each. Again, it is she who presides over
+      the fabric of choicely-woven cells within. She looks to it that warp and
+      woof are wrought with speed and beauty. Under her guardian eye the brood
+      of young (31) is nursed and reared; but when the days of rearing are past
+      and the young bees are ripe for work, she sends them out as colonists with
+      one of the seed royal (32) to be their leader."
+    </p>
+<pre xml:space="preserve">
+ (31) Or, "the growing progeny is reared to maturity."
+
+ (32) Or, "royal lineage," reading {ton epigonon} (emend. H. Estienne);
+    or if the vulg. {ton epomenon}, "with some leader of the host"
+    (lit. of his followers). So Breitenbach.
+</pre>
+    <p>
+      "Shall I then have to do these things?" asked my wife.
+    </p>
+    <p>
+      "Yes," I answered, "you will need in the same way to stay indoors,
+      despatching to their toils without those of your domestics whose work lies
+      there. Over those whose appointed tasks are wrought indoors, it will be
+      your duty to preside; yours to receive the stuffs brought in; yours to
+      apportion part for daily use, and yours to make provision for the rest, to
+      guard and garner it so that the outgoings destined for a year may not be
+      expended in a month. It will be your duty, when the wools are introduced,
+      to see that clothing is made for those who need; your duty also to see
+      that the dried corn is rendered fit and serviceable for food.
+    </p>
+    <p>
+      "There is just one of all these occupations which devolve upon you," I
+      added, "you may not find so altogether pleasing. Should any one of our
+      household fall sick, it will be your care to see and tend them to the
+      recovery of their health."
+    </p>
+    <p>
+      "Nay," she answered, "that will be my pleasantest of tasks, if careful
+      nursing may touch the springs of gratitude and leave them friendlier than
+      before."
+    </p>
+    <p>
+      And I (continued Ischomachus) was struck with admiration at her answer,
+      and replied: "Think you, my wife, it is through some such traits of
+      forethought seen in their mistress-leader that the hearts of bees are won,
+      and they are so loyally affectioned towards her that, if ever she abandon
+      her hive, not one of them will dream of being left behind; (33) but one
+      and all must follow her."
+    </p>
+<pre xml:space="preserve">
+ (33) Al. "will suffer her to be forsaken."
+</pre>
+    <p>
+      And my wife made answer to me: "It would much astonish me (said she) did
+      not these leader's works, you speak of, point to you rather than myself.
+      Methinks mine would be a pretty (34) guardianship and distribution of
+      things indoors without your provident care to see that the importations
+      from without were duly made."
+    </p>
+<pre xml:space="preserve">
+ (34) Or, "ridiculous."
+</pre>
+    <p>
+      "Just so," I answered, "and mine would be a pretty (35) importation if
+      there were no one to guard what I imported. Do you not see," I added, "how
+      pitiful is the case of those unfortunates who pour water in their sieves
+      for ever, as the story goes, (36) and labour but in vain?"
+    </p>
+<pre xml:space="preserve">
+ (35) "As laughable an importation."
+
+ (36) Or, "how pitiful their case, condemned, as the saying goes, to
+    pour water into a sieve." Lit. "filling a bucket bored with
+    holes." Cf. Aristot. "Oec." i. 6; and for the Danaids, see Ovid.
+    "Met." iv. 462; Hor. "Carm." iii. 11. 25; Lucr. iii. 937; Plaut.
+    "Pseud." 369. Cp. Coleridge:
+
+  Work without hope draws nectar in a sieve,
+  And hope without an object cannot live.
+</pre>
+    <p>
+      "Pitiful enough, poor souls," she answered, "if that is what they do."
+    </p>
+    <p>
+      "But there are other cares, you know, and occupations," I answered, "which
+      are yours by right, and these you will find agreeable. This, for instance,
+      to take some maiden who knows naught of carding wool and to make her
+      proficient in the art, doubling her usefulness; or to receive another
+      quite ignorant of housekeeping or of service, and to render her skilful,
+      loyal, serviceable, till she is worth her weight in gold; or again, when
+      occasion serves, you have it in your power to requite by kindness the
+      well-behaved whose presence is a blessing to your house; or maybe to
+      chasten the bad character, should such an one appear. But the greatest joy
+      of all will be to prove yourself my better; to make me your faithful
+      follower; knowing no dread lest as the years advance you should decline in
+      honour in your household, but rather trusting that, though your hair turn
+      gray, yet, in proportion as you come to be a better helpmate to myself and
+      to the children, a better guardian of our home, so will your honour
+      increase throughout the household as mistress, wife, and mother, daily
+      more dearly prized. Since," I added, "it is not through excellence of
+      outward form, (37) but by reason of the lustre of virtues shed forth upon
+      the life of man, that increase is given to things beautiful and good."
+      (38)
+    </p>
+<pre xml:space="preserve">
+ (37) "By reason of the flower on the damask cheek."
+
+ (38) Al. "For growth is added to things 'beautiful and good,' not
+    through the bloom of youth but virtuous perfections, an increase
+    coextensive with the life of man." See Breit. ad loc.
+</pre>
+    <p>
+      That, Socrates, or something like that, as far as I may trust my memory,
+      records the earliest conversation which I held with her.
+    </p>
+    <p>
+      VIII
+    </p>
+    <p>
+      And did you happen to observe, Ischomachus (I asked), whether, as the
+      result of what was said, your wife was stirred at all to greater
+      carefulness?
+    </p>
+    <p>
+      Yes, certainly (Ischomachus answered), and I remember how piqued she was
+      at one time and how deeply she blushed, when I chanced to ask her for
+      something which had been brought into the house, and she could not give it
+      me. So I, when I saw her annoyance, fell to consoling her. "Do not be at
+      all disheartened, my wife, that you cannot give me what I ask for. It is
+      plain poverty, (1) no doubt, to need a thing and not to have the use of
+      it. But as wants go, to look for something which I cannot lay my hands
+      upon is a less painful form of indigence than never to dream of looking
+      because I know full well that the thing exists not. Anyhow, you are not to
+      blame for this," I added; "mine the fault was who handed over to your care
+      the things without assigning them their places. Had I done so, you would
+      have known not only where to put but where to find them. (2) After all, my
+      wife, there is nothing in human life so serviceable, nought so beautiful
+      as order. (3)
+    </p>
+<pre xml:space="preserve">
+ (1) "Vetus proverbium," Cic. ap. Columellam, xii. 2, 3; Nobbe, 236,
+    fr. 6.
+
+ (2) Lit. "so that you might know not only where to put," etc.
+
+ (3) Or, "order and arrangement." So Cic. ap. Col. xii. 2, 4,
+    "dispositione atque ordine."
+</pre>
+    <p>
+      "For instance, what is a chorus?&mdash;a band composed of human beings,
+      who dance and sing; but suppose the company proceed to act as each may
+      chance&mdash;confusion follows; the spectacle has lost its charm. How
+      different when each and all together act and recite (4) with orderly
+      precision, the limbs and voices keeping time and tune. Then, indeed, these
+      same performers are worth seeing and worth hearing.
+    </p>
+<pre xml:space="preserve">
+ (4) Or, "declaim," {phtheggontai}, properly of the "recitative" of the
+    chorus. Cf. Plat. "Phaedr." 238 D.
+</pre>
+    <p>
+      "So, too, an army," I said, "my wife, an army destitute of order is
+      confusion worse confounded: to enemies an easy prey, courting attack; to
+      friends a bitter spectacle of wasted power; (5) a mingled mob of asses,
+      heavy infantry, and baggage-bearers, light infantry, cavalry, and waggons.
+      Now, suppose they are on the march; how are they to get along? In this
+      condition everybody will be a hindrance to everybody: 'slow march' side by
+      side with 'double quick,' 'quick march' at cross purposes with 'stand at
+      ease'; waggons blocking cavalry and asses fouling waggons; baggage-bearers
+      and hoplites jostling together: the whole a hopeless jumble. And when it
+      comes to fighting, such an army is not precisely in condition to deliver
+      battle. The troops who are compelled to retreat before the enemy's advance
+      (6) are fully capable of trampling down the heavy infantry detachments in
+      reserve. (7)
+    </p>
+<pre xml:space="preserve">
+ (5) Reading {agleukestaton}, or, if with Breit, {akleestaton}, "a most
+    inglorious spectacle of extreme unprofitableness."
+
+ (6) Or, "whose duty (or necessity) it is to retire before an attack,"
+    i.e. the skirmishers. Al. "those who have to retreat," i.e. the
+    non-combatants.
+
+ (7) Al. "are quite capable of trampling down the troops behind in
+    their retreat." {tous opla ekhontas} = "the troops proper," "heavy
+    infantry."
+</pre>
+    <p>
+      "How different is an army well organised in battle order: a splendid sight
+      for friendly eyes to gaze at, albeit an eyesore to the enemy. For who,
+      being of their party, but will feel a thrill of satisfaction as he watches
+      the serried masses of heavy infantry moving onwards in unbroken order? who
+      but will gaze with wonderment as the squadrons of the cavalry dash past
+      him at the gallop? And what of the foeman? will not his heart sink within
+      him to see the orderly arrangements of the different arms: (8) here heavy
+      infantry and cavalry, and there again light infantry, there archers and
+      there slingers, following each their leaders, with orderly precision. As
+      they tramp onwards thus in order, though they number many myriads, yet
+      even so they move on and on in quiet progress, stepping like one man, and
+      the place just vacated in front is filled up on the instant from the rear.
+    </p>
+<pre xml:space="preserve">
+ (8) "Different styles of troops drawn up in separate divisions:
+    hoplites, cavalry, and peltasts, archers, and slingers."
+</pre>
+    <p>
+      "Or picture a trireme, crammed choke-full of mariners; for what reason is
+      she so terror-striking an object to her enemies, and a sight so gladsome
+      to the eyes of friends? is it not that the gallant ship sails so swiftly?
+      And why is it that, for all their crowding, the ship's company (9) cause
+      each other no distress? Simply that there, as you may see them, they sit
+      in order; in order bend to the oar; in order recover the stroke; in order
+      step on board; in order disembark. But disorder is, it seems to me,
+      precisely as though a man who is a husbandman should stow away (10)
+      together in one place wheat and barley and pulse, and by and by when he
+      has need of barley meal, or wheaten flour, or some condiment of pulse,
+      (11) then he must pick and choose instead of laying his hand on each thing
+      separately sorted for use.
+    </p>
+<pre xml:space="preserve">
+ (9) See Thuc. iii. 77. 2.
+
+ (10) "Should shoot into one place."
+
+ (11) "Vegetable stock," "kitchen." See Holden ad loc., and Prof.
+    Mahaffy, "Old Greek Life," p. 31.
+</pre>
+    <p>
+      "And so with you too, my wife, if you would avoid this confusion, if you
+      would fain know how to administer our goods, so as to lay your finger
+      readily on this or that as you may need, or if I ask you for anything,
+      graciously to give it me: let us, I say, select and assign (12) the
+      appropriate place for each set of things. This shall be the place where we
+      will put the things; and we will instruct the housekeeper that she is to
+      take them out thence, and mind to put them back again there; and in this
+      way we shall know whether they are safe or not. If anything is gone, the
+      gaping space will cry out as if it asked for something back. (13) The mere
+      look and aspect of things will argue what wants mending; (14) and the fact
+      of knowing where each thing is will be like having it put into one's hand
+      at once to use without further trouble or debate."
+    </p>
+<pre xml:space="preserve">
+ (12) {dokimasometha}, "we will write over each in turn, as it were,
+    'examined and approved.'"
+
+ (13) Lit. "will miss the thing that is not."
+
+ (14) "Detect what needs attention."
+</pre>
+    <p>
+      I must tell you, Socrates, what strikes me as the finest and most accurate
+      arrangement of goods and furniture it was ever my fortune to set eyes on;
+      when I went as a sightseer on board the great Phoenician merchantman, (15)
+      and beheld an endless quantity of goods and gear of all sorts, all
+      separately packed and stowed away within the smallest compass. (16) I need
+      scarce remind you (he said, continuing his narrative) what a vast amount
+      of wooden spars and cables (17) a ship depends on in order to get to
+      moorings; or again, in putting out to sea; (18) you know the host of sails
+      and cordage, rigging (19) as they call it, she requires for sailing; the
+      quantity of engines and machinery of all sorts she is armed with in case
+      she should encounter any hostile craft; the infinitude of arms she
+      carries, with her crew of fighting men aboard. Then all the vessels and
+      utensils, such as people use at home on land, required for the different
+      messes, form a portion of the freight; and besides all this, the hold is
+      heavy laden with a mass of merchandise, the cargo proper, which the master
+      carries with him for the sake of traffic.
+    </p>
+<pre xml:space="preserve">
+ (15) See Lucian, lxvi. "The Ship," ad in. (translated by S. T. Irwin).
+
+ (16) Lit. "in the tiniest receptacle."
+
+ (17) See Holden ad loc. re {xelina, plekta, kremasta}.
+
+ (18) "In weighing anchor."
+
+ (19) "Suspended tackle" (as opposed to wooden spars and masts, etc.)
+</pre>
+    <p>
+      Well, all these different things that I have named lay packed there in a
+      space but little larger than a fair-sized dining-room. (20) The several
+      sorts, moreover, as I noticed, lay so well arranged, there could be no
+      entanglement of one with other, nor were searchers needed; (21) and if all
+      were snugly stowed, all were alike get-at-able, (22) much to the avoidance
+      of delay if anything were wanted on the instant.
+    </p>
+<pre xml:space="preserve">
+ (20) Lit. "a symmetrically-shaped dining-room, made to hold ten
+    couches."
+
+ (21) Lit. "a searcher"; "an inquisitor." Cf. Shakesp. "Rom. and Jul."
+    V. ii. 8.
+
+ (22) Lit. "not the reverse of easy to unpack, so as to cause a waste
+    of time and waiting."
+</pre>
+    <p>
+      Then the pilot's mate (23)&mdash;"the look-out man at the prow," to give
+      him his proper title&mdash;was, I found, so well acquainted with the place
+      for everything that, even off the ship, (24) he could tell you where each
+      set of things was laid and how many there were of each, just as well as
+      any one who knows his alphabet (25) could tell you how many letters there
+      are in Socrates and the order in which they stand.
+    </p>
+<pre xml:space="preserve">
+ (23) Cf. "Pol. Ath." i. 1; Aristoph. "Knights," 543 foll.
+
+ (24) Or, "with his eyes shut, at a distance he could say exactly."
+
+ (25) Or, "how to spell." See "Mem." IV. iv. 7; Plat. "Alc." i. 113 A.
+</pre>
+    <p>
+      I saw this same man (continued Ischomachus) examining at leisure (26)
+      everything which could possibly (27) be needful for the service of the
+      ship. His inspection caused me such surprise, I asked him what he was
+      doing, whereupon he answered, "I am inspecting, stranger," (28) "just
+      considering," says he, "the way the things are lying aboard the ship; in
+      case of accidents, you know, to see if anything is missing, or not lying
+      snug and shipshape. (29) There is no time left, you know," he added, "when
+      God makes a tempest in the great deep, to set about searching for what you
+      want, or to be giving out anything which is not snug and shipshape in its
+      place. God threatens and chastises sluggards. (30) If only He destroy not
+      innocent with guilty, a man may be content; (31) or if He turn and save
+      all hands aboard that render right good service, (32) thanks be to
+      Heaven." (33)
+    </p>
+<pre xml:space="preserve">
+ (26) "Apparently when he had nothing better to do"; "by way of
+    amusement."
+
+ (27) {ara}, "as if he were asking himself, 'Would this or this
+    possibly be wanted for the ship's service?'"
+
+ (28) "Sir."
+
+ (29) Or, "things not lying handy in their places."
+
+ (30) Or, "them that are slack." Cf. "Anab." V. viii. 15; "Mem." IV.
+    ii. 40; Plat. "Gorg." 488 A: "The dolt and good-for-nothing."
+
+ (31) "One must not grumble."
+
+ (32) "The whole ship's crew right nobly serving." {uperetein} = "to
+    serve at the oar" (metaphorically = to do service to heaven).
+
+ (33) Lit. "great thanks be to the gods."
+</pre>
+    <p>
+      So spoke the pilot's mate; and I, with this carefulness of stowage still
+      before my eyes, proceeded to enforce my thesis:
+    </p>
+    <p>
+      "Stupid in all conscience would it be on our parts, my wife, if those who
+      sail the sea in ships, that are but small things, can discover space and
+      place for everything; can, moreover, in spite of violent tossings up and
+      down, keep order, and, even while their hearts are failing them for fear,
+      find everything they need to hand; whilst we, with all our ample
+      storerooms (34) diversely disposed for divers objects in our mansion, an
+      edifice firmly based (35) on solid ground, fail to discover fair and
+      fitting places, easy of access for our several goods! Would not that argue
+      great lack of understanding in our two selves? Well then! how good a thing
+      it is to have a fixed and orderly arrangement of all furniture and gear;
+      how easy also in a dwelling-house to find a place for every sort of goods,
+      in which to stow them as shall suit each best&mdash;needs no further
+      comment. Rather let me harp upon the string of beauty&mdash;image a fair
+      scene: the boots and shoes and sandals, and so forth, all laid in order
+      row upon row; the cloaks, the mantles, and the rest of the apparel stowed
+      in their own places; the coverlets and bedding; the copper cauldrons; and
+      all the articles for table use! Nay, though it well may raise a smile of
+      ridicule (not on the lips of a grave man perhaps, but of some facetious
+      witling) to hear me say it, a beauty like the cadence of sweet music (36)
+      dwells even in pots and pans set out in neat array: and so, in general,
+      fair things ever show more fair when orderly bestowed. The separate atoms
+      shape themselves to form a choir, and all the space between gains beauty
+      by their banishment. Even so some sacred chorus, (37) dancing a roundelay
+      in honour of Dionysus, not only is a thing of beauty in itself, but the
+      whole interspace swept clean of dancers owns a separate charm. (38)
+    </p>
+<pre xml:space="preserve">
+ (34) Or, "coffers," "cupboards," "safes."
+
+ (35) Cf. "Anab." III. ii. 19, "firmly planted on terra firma."
+
+ (36) Or, "like the rhythm of a song," {euruthmon}. See Mr. Ruskin's
+    most appropriate note ("Bib. Past." i. 59), "A remarkable word, as
+    significant of the complete rhythm ({ruthmos}) whether of sound or
+    motion, that was so great a characteristic of the Greek ideal (cf.
+    xi. 16, {metarruthmizo})," and much more equally to the point.
+
+ (37) "Just as a chorus, the while its dancers weave a circling dance."
+
+ (38) Or, "contrasting with the movement and the mazes of the dance, a
+    void appears serene and beautiful."
+</pre>
+    <p>
+      "The truth of what I say, we easily can test, my wife," I added, "by
+      direct experiment, and that too without cost at all or even serious
+      trouble. (39) Nor need you now distress yourself, my wife, to think how
+      hard it will be to discover some one who has wit enough to learn the
+      places for the several things and memory to take and place them there. We
+      know, I fancy, that the goods of various sorts contained in the whole city
+      far outnumber ours many thousand times; and yet you have only to bid any
+      one of your domestics go buy this, or that, and bring it you from market,
+      and not one of them will hesitate. The whole world knows both where to go
+      and where to find each thing.
+    </p>
+<pre xml:space="preserve">
+ (39) Lit. "now whether these things I say are true (i.e. are facts),
+    we can make experiment of the things themselves (i.e. of actual
+    facts to prove to us)."
+</pre>
+    <p>
+      "And why is this?" I asked. "Merely because they lie in an appointed
+      place. But now, if you are seeking for a human being, and that too at
+      times when he is seeking you on his side also, often and often shall you
+      give up the search in sheer despair: and of this again the reason? Nothing
+      else save that no appointed place was fixed where one was to await the
+      other." Such, so far as I can now recall it, was the conversation which we
+      held together touching the arrangement of our various chattels and their
+      uses.
+    </p>
+    <p>
+      IX
+    </p>
+    <p>
+      Well (I replied), and did your wife appear, Ischomachus, to lend a willing
+      ear to what you tried thus earnestly to teach her?
+    </p>
+    <p>
+      Isch. Most certainly she did, with promise to pay all attention. Her
+      delight was evident, like some one's who at length has found a pathway out
+      of difficulties; in proof of which she begged me to lose no time in making
+      the orderly arrangement I had spoken of.
+    </p>
+    <p>
+      And how did you introduce the order she demanded, Ischomachus? (I asked).
+    </p>
+    <p>
+      Isch. Well, first of all I thought I ought to show her the capacities of
+      our house. Since you must know, it is not decked with ornaments and
+      fretted ceilings, (1) Socrates; but the rooms were built expressly with a
+      view to forming the most apt receptacles for whatever was intended to be
+      put in them, so that the very look of them proclaimed what suited each
+      particular chamber best. Thus our own bedroom, (2) secure in its position
+      like a stronghold, claimed possession of our choicest carpets, coverlets,
+      and other furniture. Thus, too, the warm dry rooms would seem to ask for
+      our stock of bread-stuffs; the chill cellar for our wine; the bright and
+      well-lit chambers for whatever works or furniture required light, and so
+      forth.
+    </p>
+<pre xml:space="preserve">
+ (1) Or, "curious workmanship and paintings." See "Mem." III. viii. 10.
+    Cf. Plat. "Rep." vii. 529 B; "Hipp. maj." 298 A. See Becker,
+    "Charicles," Exc. i. 111.
+
+ (2) Or, "the bridal chamber." See Becker, op. cit. p. 266. Al. "our
+    store-chamber." See Hom. "Od." xxi. 9:
+</pre>
+    <p>
+      {be d' imenai thalamonde sun amphipoloisi gunaixin eskhaton, k.t.l.}
+    </p>
+    <p>
+      "And she (Penelope) betook her, with her handmaidens, to the
+      treasure-chamber in the uttermost part of the house, where lay the
+      treasures of her lord, bronze and gold and iron well wrought."&mdash;Butcher
+      and Lang. Cf. "Od." ii. 337; "Il." vi. 288.
+    </p>
+    <p>
+      Next I proceeded to point out to her the several dwelling-rooms, all
+      beautifully fitted up for cool in summer and for warmth in winter. (3) I
+      showed her how the house enjoyed a southern aspect, whence it was plain,
+      in winter it would catch the sunlight and in summer lie in shade. (4) Then
+      I showed her the women's apartments, separated from the men's apartments
+      by a bolted door, (5) whereby nothing from within could be conveyed
+      without clandestinely, nor children born and bred by our domestics without
+      our knowledge and consent (6)&mdash;no unimportant matter, since, if the
+      act of rearing children tends to make good servants still more loyally
+      disposed, (7) cohabiting but sharpens ingenuity for mischief in the bad.
+    </p>
+<pre xml:space="preserve">
+ (3) See "Mem." III. viii. 8.
+
+ (4) See "Mem." ib. 9.
+
+ (5) "By bolts and bars." Lit. "a door fitted with a bolt-pin." See
+    Thuc. ii. 4; Aristoph. "Wasps," 200.
+
+ (6) Cf. (Aristot.) "Oecon." i. 5, {dei de kai exomereuein tais
+    teknopoiiais}.
+
+ (7) Lit. "since (you know) if the good sort of servant is rendered, as
+    a rule, better disposed when he becomes a father, the base,
+    through intermarrying, become only more ripe for mischief."
+</pre>
+    <p>
+      When we had gone over all the rooms (he continued), we at once set about
+      distribution our furniture (8) in classes; and we began (he said) by
+      collecting everything we use in offering sacrifice. (9) After this we
+      proceeded to set apart the ornaments and holiday attire of the wife, and
+      the husband's clothing both for festivals and war; then the bedding used
+      in the women's apartments, and the bedding used in the men's apartments;
+      then the women's shoes and sandals, and the shoes and sandals of the men.
+      (10) There was one division devoted to arms and armour; another to
+      instruments used for carding wood; another to implements for making bread;
+      another to utensils for cooking condiments; another to utensils for the
+      bath; another connected with the kneading trough; another with the service
+      of the table. All these we assigned to separate places, distinguishing one
+      portion for daily and recurrent use and the rest for high days and
+      holidays. Next we selected and set aside the supplies required for the
+      month's expenditure; and, under a separate head, (11) we stored away what
+      we computed would be needed for the year. (12) For in this way there is
+      less chance of failing to note how the supplies are likely to last to the
+      end.
+    </p>
+<pre xml:space="preserve">
+ (8) "Movable property," "meubles."
+
+ (9) Holden cf. Plut. "De Curios." 515 E, {os gar Xenophon legei toi
+    Oikonomikois, k.t.l.}
+
+ (10) Cf. "Cyrop." VIII. ii. 5. See Becker, op. cit. p. 447.
+
+ (11) See Cic. ap. Col. who curiously mistranslates {dikha}.
+
+ (12) Schneider, etc., cf. Aristot. "Oecon." i. 6.
+</pre>
+    <p>
+      And so having arranged the different articles of furniture in classes, we
+      proceeded to convey them to their appropriate places. That done, we
+      directed our attention to the various articles needed by our domestics for
+      daily use, such as implements or utensils for making bread, cooking
+      relishes, spinning wool, and anything else of the same sort. These we
+      consigned to the care of those who would have to use them, first pointing
+      out where they must stow them, and enjoining on them to return them safe
+      and sound when done with.
+    </p>
+    <p>
+      As to the other things which we should only use on feast-days, or for the
+      entertainment of guests, or on other like occasions at long intervals, we
+      delivered them one and all to our housekeeper. Having pointed out to her
+      their proper places, and having numbered and registered (13) the several
+      sets of articles, we explained that it was her business to give out each
+      thing as required; to recollect to whom she gave them; and when she got
+      them back, to restore them severally to the places from which she took
+      them. In appointing our housekeeper, we had taken every pains to discover
+      some one on whose self-restraint we might depend, not only in the matters
+      of food and wine and sleep, but also in her intercourse with men. She must
+      besides, to please us, be gifted with no ordinary memory. She must have
+      sufficient forethought not to incur displeasure through neglect of our
+      interests. It must be her object to gratify us in this or that, and in
+      return to win esteem and honour at our hands. We set ourselves to teach
+      and train her to feel a kindly disposition towards us, by allowing her to
+      share our joys in the day of gladness, or, if aught unkind befell us, by
+      inviting her to sympathise in our sorrow. We sought to rouse in her a zeal
+      for our interests, an eagerness to promote the increase of our estate, by
+      making her intelligent of its affairs, and by giving her a share in our
+      successes. We instilled in her a sense of justice and uprightness, by
+      holding the just in higher honour than the unjust, and by pointing out
+      that the lives of the righteous are richer and less servile than those of
+      the unrighteous; and this was the position in which she found herself
+      installed in our household. (14)
+    </p>
+<pre xml:space="preserve">
+ (13) Or, "having taken an inventory of the several sets of things."
+    Cf. "Ages." i. 18; "Cyrop." VII. iv. 12. See Newman, op. cit. i.
+    171.
+
+ (14) Or, "and this was the position in which we presently established
+    her herself."
+</pre>
+    <p>
+      And now, on the strength of all that we had done, Socrates (he added), I
+      addressed my wife, explaining that all these things would fail of use
+      unless she took in charge herself to see that the order of each several
+      part was kept. Thereupon I taught her that in every well-constituted city
+      the citizens are not content merely to pass good laws, but they further
+      choose them guardians of the laws, (15) whose function as inspectors is to
+      praise the man whose acts are law-abiding, or to mulct some other who
+      offends against the law. Accordingly, I bade her believe that she, the
+      mistress, was herself to play the part of guardian of the laws to her
+      whole household, examining whenever it seemed good to her, and passing in
+      review the several chattels, just as the officer in command of a garrison
+      (16) musters and reviews his men. She must apply her scrutiny and see that
+      everything was well, even as the Senate (17) tests the condition of the
+      Knights and of their horses. (18) Like a queen, she must bestow, according
+      to the power vested in her, praise and honour on the well-deserving, but
+      blame and chastisement on him who stood in need thereof.
+    </p>
+<pre xml:space="preserve">
+ (15) See Plat. "Laws," vi. 755 A, 770 C; Aristot. "Pol." iii. 15, 1287
+    A; iv. 14, 1298 B; vi. 8, 1323 A; "Ath. Pol." viii. 4; and Cic.
+    ap. Col. xii. 3. 10 f. Holden cf. Cic. "de Legg." iii. 20, S. 46;
+    "C. I. G." 3794.
+
+ (16) Lit. Phrourarch, "the commandant."
+
+ (17) Or, "Council" at Athens.
+
+ (18) Cf. "Hipparch." i. 8, 13.
+</pre>
+    <p>
+      Nor did my lessons end here (added he); I taught her that she must not be
+      annoyed should I seem to be enjoining upon her more trouble than upon any
+      of our domestics with regard to our possessions; pointing out to her that
+      these domestics have only so far a share in their master's chattels that
+      they must fetch and carry, tend and guard them; nor have they the right to
+      use a single one of them except the master grant it. But to the master
+      himself all things pertain to use as he thinks best. And so I pointed the
+      conclusion: he to whom the greater gain attaches in the preservation of
+      the property or loss in its destruction, is surely he to whom by right
+      belongs the larger measure of attention. (19)
+    </p>
+<pre xml:space="preserve">
+ (19) Or, "he it is on whom devolves as his concern the duty of
+    surveillance."
+</pre>
+    <p>
+      When, then (I asked), Ischomachus, how fared it? was your wife disposed at
+      all to lend a willing ear to what you told her? (20)
+    </p>
+<pre xml:space="preserve">
+ (20) Lit. "when she heard did she give ear at all?"
+</pre>
+    <p>
+      Bless you, (21) Socrates (he answered), what did she do but forthwith
+      answer me, I formed a wrong opinion if I fancied that, in teaching her the
+      need of minding our property, I was imposing a painful task upon her. A
+      painful task it might have been (22) (she added), had I bade her neglect
+      her personal concerns! But to be obliged to fulfil the duty of attending
+      to her own domestic happiness, (23) that was easy. After all it would seem
+      to be but natural (added he); just as any honest (24) woman finds it
+      easier to care for her own offspring than to neglect them, so, too, he
+      could well believe, an honest woman might find it pleasanter to care for
+      than to neglect possessions, the very charm of which is that they are
+      one's very own.
+    </p>
+<pre xml:space="preserve">
+ (21) Lit. "By Hera!" Cf. the old formula "Marry!" or "By'r lakin!"
+
+ (22) Lit. "more painful had it been, had I enjoined her to neglect her
+    own interests than to be obliged..."
+
+ (23) {ton oikeion agathon}, cp. "charity begins at home." See Joel,
+    op. cit. p. 448.
+
+ (24) Or, "true and honest"; "any woman worthy of the name." {sophroni}
+    = with the {sophrosune} of womanhood; possibly transl. "discreet
+    and sober-minded."
+</pre>
+    <p>
+      X
+    </p>
+    <p>
+      So (continued Socrates), when I heard his wife had made this answer, I
+      exclaimed: By Hera, Ischomachus, a brave and masculine intelligence the
+      lady has, as you describe her.
+    </p>
+    <p>
+      (To which Ischomachus) Yes, Socrates, and I would fain narrate some other
+      instances of like large-mindedness on her part: shown in the readiness
+      with which she listened to my words and carried out my wishes.
+    </p>
+    <p>
+      What sort of thing? (I answered). Do, pray, tell me, since I would far
+      more gladly learn about a living woman's virtues than that Zeuxis (1)
+      should show me the portrait of the loveliest woman he has painted.
+    </p>
+<pre xml:space="preserve">
+ (1) See "Mem." I. iv. 3.
+</pre>
+    <p>
+      Whereupon Ischomachus proceeded to narrate as follows: I must tell you,
+      Socrates, I one day noticed she was much enamelled with white lead, (2) no
+      doubt to enhance the natural whiteness of her skin; she had rouged herself
+      with alkanet (3) profusely, doubtless to give more colour to her cheeks
+      than truth would warrant; she was wearing high-heeled shoes, in order to
+      seem taller than she was by nature. (4)
+    </p>
+<pre xml:space="preserve">
+ (2) Cf. Aristoph. "Eccl." 878; ib. 929, {egkhousa mallon kai to son
+    psimuthion}: ib. 1072; "Plut." 1064.
+
+ (3) Lit. "enamelled or painted with anchusa or alkanet," a plant, the
+    wild bugloss, whose root yields a red dye. Cf. Aristoph. "Lys."
+    48; Theophr. "H. Pl." vii. 8. 3.
+
+ (4) See Becker, op. cit. p. 452; Breit. cf. "Anab." III. ii. 25;
+    "Mem." II. i. 22; Aristot. "Eth. Nic." iv. 3, 5, "True beauty
+    requires a great body."
+</pre>
+    <p>
+      Accordingly I put to her this question: (5) "Tell me, my wife, would you
+      esteem me a less lovable co-partner in our wealth, were I to show you how
+      our fortune stands exactly, without boasting of unreal possessions or
+      concealing what we really have? Or would you prefer that I should try to
+      cheat you with exaggeration, exhibiting false money to you, or sham (6)
+      necklaces, or flaunting purples (7) which will lose their colour, stating
+      they are genuine the while?"
+    </p>
+<pre xml:space="preserve">
+ (5) Lit. "So I said to her, 'Tell me, my wife, after which fashion
+    would you find me the more delectable partner in our joint estate
+    &mdash;were I to...? or were I to...?'"
+
+ (6) Lit. "only wood coated with gold."
+
+ (7) See Becker, op. cit. p. 434 f; Holden cf. Athen. ix. 374, xii.
+    525; Ael. "V. H." xii. 32; Aristoph. "Plut." 533.
+</pre>
+    <p>
+      She caught me up at once: "Hush, hush!" she said, "talk not such talk. May
+      heaven forfend that you should ever be like that. I could not love you
+      with my whole heart were you really of that sort."
+    </p>
+    <p>
+      "And are we two not come together," I continued, "for a closer
+      partnership, being each a sharer in the other's body?"
+    </p>
+    <p>
+      "That, at any rate, is what folk say," she answered.
+    </p>
+    <p>
+      "Then as regards this bodily relation," I proceeded, "should you regard me
+      as more lovable or less did I present myself, my one endeavour and my sole
+      care being that my body should be hale and strong and thereby well
+      complexioned, or would you have me first anoint myself with pigments, (8)
+      smear my eyes with patches (9) of 'true flesh colour,' (10) and so seek
+      your embrace, like a cheating consort presenting to his mistress's sight
+      and touch vermillion paste instead of his own flesh?"
+    </p>
+<pre xml:space="preserve">
+ (8) "Red lead."
+
+ (9) Cf. Aristoph. "Ach." 1029.
+
+ (10) {andreikelon}. Cf. Plat. "Rep." 501 B, "the human complexion";
+    "Crat." 424 E.
+</pre>
+    <p>
+      "Frankly," she answered, "it would not please me better to touch paste
+      than your true self. Rather would I see your own 'true flesh colour' than
+      any pigment of that name; would liefer look into your eyes and see them
+      radiant with health than washed with any wash, or dyed with any ointment
+      there may be."
+    </p>
+    <p>
+      "Believe the same, my wife, of me then," Ischomachus continued (so he told
+      me); "believe that I too am not better pleased with white enamel or with
+      alkanet than with your own natural hue; but as the gods have fashioned
+      horses to delight in horses, cattle in cattle, sheep in their fellow
+      sheep, so to human beings the human body pure and undefiled is sweetest;
+      (11) and as to these deceits, though they may serve to cheat the outside
+      world without detection, yet if intimates try to deceive each other, they
+      must one day be caught; in rising from their beds, before they make their
+      toilet; by a drop of sweat they stand convicted; tears are an ordeal they
+      cannot pass; the bath reveals them as they truly are."
+    </p>
+<pre xml:space="preserve">
+ (11) See "Mem." II. i. 22.
+</pre>
+    <p>
+      What answer (said I) did she make, in Heaven's name, to what you said?
+    </p>
+    <p>
+      What, indeed (replied the husband), save only, that thenceforward she
+      never once indulged in any practice of the sort, but has striven to
+      display the natural beauty of her person in its purity. She did, however,
+      put to me a question: Could I advise her how she might become not in false
+      show but really fair to look upon?
+    </p>
+    <p>
+      This, then, was the counsel which I gave her, Socrates: Not to be for ever
+      seated like a slave; (12) but, with Heaven's help, to assume the attitude
+      of a true mistress standing before the loom, and where her knowledge gave
+      her the superiority, bravely to give the aid of her instruction; where her
+      knowledge failed, as bravely try to learn. I counselled her to oversee the
+      baking woman as she made the bread; to stand beside the housekeeper as she
+      measured out her stores; to go tours of inspection to see if all things
+      were in order as they should be. For, as it seemed to me, this would at
+      once be walking exercise and supervision. And, as an excellent gymnastic,
+      I recommended her to knead the dough and roll the paste; to shake the
+      coverlets and make the beds; adding, if she trained herself in exercise of
+      this sort she would enjoy her food, grow vigorous in health, and her
+      complexion would in very truth be lovelier. The very look and aspect of
+      the wife, the mistress, seen in rivalry with that of her attendants, being
+      as she is at once more fair (13) and more beautifully adorned, has an
+      attractive charm, (14) and not the less because her acts are acts of
+      grace, not services enforced. Whereas your ordinary fine lady, seated in
+      solemn state, would seem to court comparison with painted counterfeits of
+      womanhood.
+    </p>
+<pre xml:space="preserve">
+ (12) See Becker, p. 491. Breit., etc., cf. Nicostr. ap. Stob. "Tit."
+    lxxiv. 61.
+
+ (13) Lit. "more spotles"; "like a diamond of purest water." Cf.
+    Shakesp. "Lucr." 394, "whose perfect white Showed like an April
+    daisy in the grass."
+
+ (14) Or, "is wondrous wooing, and all the more with this addition,
+    hers are acts of grace, theirs services enforced."
+</pre>
+    <p>
+      And, Socrates, I would have you know that still to-day, my wife is living
+      in a style as simple as that I taught her then, and now recount to you.
+    </p>
+    <p>
+      XI
+    </p>
+    <p>
+      The conversation was resumed as follows: Thanking Ischomachus for what he
+      had told me about the occupations of his wife; on that side I have heard
+      enough (I said) perhaps for a beginning; the facts you mention reflect the
+      greatest credit on both wife and husband; but would you now in turn
+      describe to me your work and business? In doing so you will have the
+      pleasure of narrating the reason of your fame. And I, for my part, when I
+      have heard from end to end the story of a beautiful and good man's works,
+      if only my wits suffice and I have understood it, shall be much indebted.
+    </p>
+    <p>
+      Indeed (replied Ischomachus), it will give me the greatest pleasure to
+      recount to you my daily occupations, and in return I beg you to reform me,
+      where you find some flaw or other in my conduct. (1)
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "in order that you on your side may correct and set me right
+    where I seem to you to act amiss." {metarruthmises}&mdash;remodel. Cf.
+    Aristot. "Nic. Eth." x. 9. 5.
+</pre>
+    <p>
+      The idea of my reforming you! (I said). How could I with any show of
+      justice hope to reform you, the perfect model (2) of a beautiful, good man&mdash;I,
+      who am but an empty babbler, (3) and measurer of the air, (4) who have to
+      bear besides that most senseless imputation of being poor&mdash;an
+      imputation which, I assure you, Ischomachus, would have reduced me to the
+      veriest despair, except that the other day I chanced to come across the
+      horse of Nicias, (5) the foreigner? I saw a crowd of people in attendance
+      staring, and I listened to a story which some one had to tell about the
+      animal. So then I stepped up boldly to the groom and asked him, "Has the
+      horse much wealth?" The fellow looked at me as if I were hardly in my
+      right mind to put the question, and retorted, "How can a horse have
+      wealth?" Thereat I dared to lift my eyes from earth, on learning that
+      after all it is permitted a poor penniless horse to be a noble animal, if
+      nature only have endowed him with good spirit. If, therefore, it is
+      permitted even to me to be a good man, please recount to me your works
+      from first to last, I promise, I will listen, all I can, and try to
+      understand, and so far as in me lies to imitate you from to-morrow.
+      To-morrow is a good day to commence a course of virtue, is it not?
+    </p>
+<pre xml:space="preserve">
+ (2) Cf. Plat. "Rep." 566 A, "a tyrant full grown" (Jowett).
+
+ (3) Cf. Plat. "Phaed." 70 C; Aristoph. "Clouds," 1480.
+
+ (4) Or rather, "a measurer of air"&mdash;i.e. devoted not to good sound
+    solid "geometry," but the unsubstantial science of "aerometry."
+    See Aristoph. "Clouds," i. 225; Plat. "Apol." 18 B, 19 B; Xen.
+    "Symp." vi. 7.
+
+ (5) Nothing is known of this person.
+</pre>
+    <p>
+      You are pleased to jest, Socrates (Ischomachus replied), in spite of which
+      I will recount to you those habits and pursuits by aid of which I seek to
+      traverse life's course. If I have read aright life's lesson, it has taught
+      me that, unless a man first discover what he needs to do, and seriously
+      study to bring the same to good effect, the gods have placed prosperity
+      (6) beyond his reach; and even to the wise and careful they give or they
+      withhold good fortune as seemeth to them best. Such being my creed, I
+      begin with service rendered to the gods; and strive to regulate my conduct
+      so that grace may be given me, in answer to my prayers, to attain to
+      health, and strength of body, honour in my own city, goodwill among my
+      friends, safety with renown in war, and of riches increase, won without
+      reproach.
+    </p>
+<pre xml:space="preserve">
+ (6) "The gods have made well-doing and well-being a thing impossible."
+    Cf. "Mem." III. ix. 7, 14.
+</pre>
+    <p>
+      I, when I heard these words, replied: And are you then indeed so careful
+      to grow rich, Ischomachus?&mdash;amassing wealth but to gain endless
+      trouble in its management?
+    </p>
+    <p>
+      Most certainly (replied Ischomachus), and most careful must I needs be of
+      the things you speak of. So sweet I find it, Socrates, to honour God
+      magnificently, to lend assistance to my friends in answer to their wants,
+      and, so far as lies within my power, not to leave my city unadorned with
+      anything which riches can bestow.
+    </p>
+    <p>
+      Nay (I answered), beautiful indeed the works you speak of, and powerful
+      the man must be who would essay them. How can it be otherwise, seeing so
+      many human beings need the help of others merely to carry on existence,
+      and so many are content if they can win enough to satisfy their wants.
+      What of those therefore who are able, not only to administer their own
+      estates, but even to create a surplus sufficient to adorn their city and
+      relieve the burthen of their friends? Well may we regard such people as
+      men of substance and capacity. But stay (I added), most of us are
+      competent to sing the praises of such heroes. What I desire is to hear
+      from you, Ischomachus, in your own order, (7) first how you study to
+      preserve your health and strength of body; and next, how it is granted to
+      you (8) to escape from the perils of war with honour untarnished. And
+      after that (I added), it will much content me to learn from your own lips
+      about your money-making.
+    </p>
+<pre xml:space="preserve">
+ (7) "And from your own starting-point."
+
+ (8) As to the construction {themis einai} see Jebb ad "Oed. Col."
+    1191, Appendix.
+</pre>
+    <p>
+      Yes (he answered), and the fact is, Socrates, if I mistake not, all these
+      matters are in close connection, each depending on the other. Given that a
+      man have a good meal to eat, he has only to work off the effect by toil
+      (9) directed rightly; and in the process, if I mistake not, his health
+      will be confirmed, his strength added to. Let him but practise the arts of
+      war and in the day of battle he will preserve his life with honour. He
+      needs only to expend his care aright, sealing his ears to weak and soft
+      seductions, and his house shall surely be increased. (10)
+    </p>
+<pre xml:space="preserve">
+ (9) See "Mem." I. ii. 4; "Cyrop." I. ii. 16. Al. "bring out the effect
+    of it by toil."
+
+ (10) Lit. "it is likely his estate will increase more largely."
+</pre>
+    <p>
+      I answered: So far I follow you, Ischomachus. You tell me that by
+      labouring to his full strength, (11) by expending care, by practice and
+      training, a man may hope more fully to secure life's blessings. So I take
+      your meaning. But now I fain would learn of you some details. What
+      particular toil do you impose on yourself in order to secure good health
+      and strength? After what particular manner do you practise the arts of
+      war? How do you take pains to create a surplus which will enable you to
+      benefit your friends and to gratify the state?
+    </p>
+<pre xml:space="preserve">
+ (11) Or, "by working off ill-humours," as we should say.
+</pre>
+    <p>
+      Why then (Ischomachus replied), my habit is to rise from bed betimes, when
+      I may still expect to find at home this, that, or the other friend, whom I
+      may wish to see. Then, if anything has to be done in town, I set off to
+      transact the business and make that my walk; (12) or, if there is no
+      business to do in town, my serving-boy leads my horse to the farm; I
+      follow, and so make the country-road my walk, which suits my purpose quite
+      as well, or better, Socrates, perhaps, than pacing up and down the
+      colonnade. (13) Then when I have reached the farm, where mayhap some of my
+      men are planting trees, or breaking fallow, sowing or getting in the
+      crops, I inspect their various labours with an eye to every detail, and,
+      whenever I can improve upon the present system, I introduce reform. After
+      this, as a rule, I mount my horse and take a canter. I put him through his
+      paces, suiting these, as far as possible, to those inevitable in war (14)&mdash;in
+      other words, I avoid neither steep slope (15) nor sheer incline, neither
+      trench nor runnel, only giving my utmost heed the while so as not to lame
+      my horse while exercising him. When that is over, the boy gives the horse
+      a roll, (16) and leads him homewards, taking at the same time from the
+      country to town whatever we may chance to need. Meanwhile I am off for
+      home, partly walking, partly running, and having reached home I take a
+      bath and give myself a rub; (17) and then I breakfast&mdash;a repast which
+      leaves me neither empty nor replete, (18) and will suffice to last me
+      through the day.
+    </p>
+<pre xml:space="preserve">
+ (12) See "Mem." III. xiii. 5.
+
+ (13) {xusto}&mdash;the xystus, "a covered corridor in the gymnasium where
+    the athletes exercised in winter." Vitruv. v. 11. 4; vi. 7. 5. See
+    Rich, "Companion," s.n.; Becker, op. cit. p. 309. Cf. Plat.
+    "Phaedr." 227&mdash;Phaedrus loq.: "I have come from Lysias the son of
+    Cephalus, and I am going to take a walk outside the wall, for I
+    have been sitting with him the whole morning; and our common
+    friend Acumenus advises me to walk in the country, which he says
+    is more invigorating than to walk in the courts."&mdash;Jowett.
+
+ (14) See "Horsemanship," iii. 7 foll.; ib. viii.; "Hipparch," i. 18.
+
+ (15) "Slanting hillside."
+
+ (16) See "Horsemanship," v. 3; Aristoph. "Clouds," 32.
+
+ (17) Lit. "scrape myself clean" (with the {stleggis} or strigil). Cf.
+    Aristoph. "Knights," 580. See Becker, op. cit. p. 150.
+
+ (18) See "Lac. Pol." ii. 5. Cf. Hor. "Sat." i. 6. 127:
+</pre>
+    <p>
+      pransus non avide, quantum interpellet inani ventre diem durare.
+    </p>
+    <p>
+      Then eat a temperate luncheon, just to stay A sinking stomach till the
+      close of day (Conington).
+    </p>
+    <p>
+      By Hera (I replied), Ischomachus, I cannot say how much your doings take
+      my fancy. How you have contrived, to pack up portably for use&mdash;together
+      at the same time&mdash;appliances for health and recipes for strength,
+      exercises for war, and pains to promote your wealth! My admiration is
+      raised at every point. That you do study each of these pursuits in the
+      right way, you are yourself a standing proof. Your look of heaven-sent
+      health and general robustness we note with our eyes, while our ears have
+      heard your reputation as a first-rate horseman and the wealthiest of men.
+    </p>
+    <p>
+      Isch. Yes, Socrates, such is my conduct, in return for which I am rewarded
+      with&mdash;the calumnies of half the world. You thought, I daresay, I was
+      going to end my sentence different, and say that a host of people have
+      given me the enviable title "beautiful and good."
+    </p>
+    <p>
+      I was indeed myself about to ask, Ischomachus (I answered), whether you
+      take pains also to acquire skill in argumentative debate, the cut and
+      thrust and parry of discussion, (19) should occasion call?
+    </p>
+<pre xml:space="preserve">
+ (19) Lit. "to give a reason and to get a reason from others." Cf.
+    "Cyrop." I. iv. 3.
+</pre>
+    <p>
+      Isch. Does it not strike you rather, Socrates, that I am engaged in one
+      long practice of this very skill, (20) now pleading as defendant that, as
+      far as I am able, I do good to many and hurt nobody? And then, again, you
+      must admit, I play the part of prosecutor when accusing people whom I
+      recognise to be offenders, as a rule in private life, or possibly against
+      the state, the good-for-nothing fellows?
+    </p>
+<pre xml:space="preserve">
+ (20) "The arts of the defendant, the apologist; and of the plaintiff,
+    the prosecutor."
+</pre>
+    <p>
+      But please explain one other thing, Ischomachus (I answered). Do you put
+      defence and accusation into formal language? (21)
+    </p>
+<pre xml:space="preserve">
+ (21) "Does your practice include the art of translating into words
+    your sentiments?" Cf. "Mem." I. ii. 52.
+</pre>
+    <p>
+      Isch. "Formal language," say you, Socrates? The fact is, I never cease to
+      practise speaking; and on this wise: Some member of my household has some
+      charge to bring, or some defence to make, (22) against some other. I have
+      to listen and examine. I must try to sift the truth. Or there is some one
+      whom I have to blame or praise before my friends, or I must arbitrate
+      between some close connections and endeavour to enforce the lesson that it
+      is to their own interests to be friends not foes. (23)... We are present
+      to assist a general in court; (24) we are called upon to censure some one;
+      or defend some other charged unjustly; or to prosecute a third who has
+      received an honour which he ill deserves. It frequently occurs in our
+      debates (25) that there is some course which we strongly favour: naturally
+      we sound its praises; or some other, which we disapprove of: no less
+      naturally we point out its defects.
+    </p>
+<pre xml:space="preserve">
+ (22) Or, "One member of my household appears as plaintiff, another as
+    defendant. I must listen and cross-question."
+
+ (23) The "asyndeton" would seem to mark a pause, unless some words
+    have dropped out. See the commentators ad loc.
+
+ (24) The scene is perhaps that of a court-martial (cf. "Anab." V.
+    viii.; Dem. "c. Timocr." 749. 16). (Al. cf. Sturz, "Lex." s.v. "we
+    are present (as advocates) and censure some general"), or more
+    probably, I think, that of a civil judicial inquiry of some sort,
+    conducted at a later date by the Minister of Finance ({to stratego
+    to epi tas summorias eremeno}).
+
+ (25) Or, "Or again, a frequent case, we sit in council" (as members of
+    the Boule). See Aristot. "Pol." iv. 15.
+</pre>
+    <p>
+      He paused, then added: Things have indeed now got so far, Socrates, that
+      several times I have had to stand my trial and have judgment passed upon
+      me in set terms, what I must pay or what requital I must make. (26)
+    </p>
+<pre xml:space="preserve">
+ (26) See "Symp." v. 8. Al. {dielemmenos} = "to be taken apart and have
+   ..."
+</pre>
+    <p>
+      And at whose bar (I asked) is the sentence given? That point I failed to
+      catch. (27)
+    </p>
+<pre xml:space="preserve">
+ (27) Or, "so dull was I, I failed to catch the point."
+</pre>
+    <p>
+      Whose but my own wife's? (he answered).
+    </p>
+    <p>
+      And, pray, how do you conduct your own case? (I asked). (28)
+    </p>
+<pre xml:space="preserve">
+ (28) See "Mem." III. vii. 4; Plat. "Euth." 3 E.
+</pre>
+    <p>
+      Not so ill (he answered), when truth and interest correspond, but when
+      they are opposed, Socrates, I have no skill to make the worse appear the
+      better argument. (29)
+    </p>
+<pre xml:space="preserve">
+ (29) See Plat. "Apol." 19-23 D; Aristoph. "Clouds," 114 foll.
+</pre>
+    <p>
+      Perhaps you have no skill, Ischomachus, to make black white or falsehood
+      truth (said I). (30)
+    </p>
+<pre xml:space="preserve">
+ (30) Or, "It may well be, Ischomachus, you cannot manufacture
+    falsehood into truth." Lit. "Like enough you cannot make an
+    untruth true."
+</pre>
+    <p>
+      XII
+    </p>
+    <p>
+      But (I continued presently), perhaps I am preventing you from going, as
+      you long have wished to do, Ischomachus?
+    </p>
+    <p>
+      To which he: By no means, Socrates. I should not think of going away until
+      the gathering in the market is dispersed. (1)
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "until the market is quite broken up," i.e. after mid-day.
+    See "Anab." I. viii. 1; II. i. 7; "Mem." I. i. 10. Cf. Herod. ii.
+    173; iii. 104; vii. 223.
+</pre>
+    <p>
+      Of course, of course (I answered), you are naturally most careful not to
+      forfeit the title they have given you of "honest gentleman"; (2) and yet,
+      I daresay, fifty things at home are asking your attention at this moment;
+      only you undertook to meet your foreign friends, and rather than play them
+      false you go on waiting.
+    </p>
+<pre xml:space="preserve">
+ (2) Lit. "beautiful and good."
+</pre>
+    <p>
+      Isch. Let me so far correct you, Socrates; in no case will the things you
+      speak of be neglected, since I have stewards and bailiffs (3) on the
+      farms.
+    </p>
+<pre xml:space="preserve">
+ (3) Cf. Becker, op. cit. p. 363.
+</pre>
+    <p>
+      Soc. And, pray, what is your system when you need a bailiff? Do you search
+      about, until you light on some one with a natural turn for stewardship;
+      and then try to purchase him?&mdash;as, I feel certain, happens when you
+      want a carpenter: first, you discover some one with a turn for carpentry,
+      and then do all you can to get possession of him. (4) Or do you educate
+      your bailiffs yourself?
+    </p>
+<pre xml:space="preserve">
+ (4) The steward, like the carpenter, and the labourers in general,
+    would, as a rule, be a slave. See below, xxi. 9.
+</pre>
+    <p>
+      Isch. Most certainly the latter, Socrates; I try to educate them, as you
+      say, myself; and with good reason. He who is properly to fill my place and
+      manage my affairs when I am absent, my "alter ego," (5) needs but to have
+      my knowledge; and if I am fit myself to stand at the head of my own
+      business, I presume I should be able to put another in possession of my
+      knowledge. (6)
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "my other self."
+
+ (6) Lit. "to teach another what I know myself."
+</pre>
+    <p>
+      Soc. Well then, the first thing he who is properly to take your place when
+      absent must possess is goodwill towards you and yours; for without
+      goodwill, what advantage will there be in any knowledge whatsoever which
+      your bailiff may possess?
+    </p>
+    <p>
+      Isch. None, Socrates; and I may tell you that a kindly disposition towards
+      me and mine is precisely what I first endeavour to instil.
+    </p>
+    <p>
+      Soc. And how, in the name of all that is holy, do you pick out whom you
+      will and teach him to have kindly feeling towards yourself and yours?
+    </p>
+    <p>
+      Isch. By kindly treatment of him, to be sure, whenever the gods bestow
+      abundance of good things upon us.
+    </p>
+    <p>
+      Soc. If I take your meaning rightly, you would say that those who enjoy
+      your good things grow well disposed to you and seek to render you some
+      good?
+    </p>
+    <p>
+      Isch. Yes, for of all instruments to promote good feeling this I see to be
+      the best.
+    </p>
+    <p>
+      Soc. Well, granted the man is well disposed to you does it therefore
+      follow, Ischomachus, that he is fit to be your bailiff? It cannot have
+      escaped your observation that albeit human beings, as a rule, are kindly
+      disposed towards themselves, yet a large number of them will not apply the
+      attention requisite to secure for themselves those good things which they
+      fain would have.
+    </p>
+    <p>
+      Isch. Yes, but believe me, Socrates, when I seek to appoint such men as
+      bailiffs, I teach them also carefulness and application. (7)
+    </p>
+<pre xml:space="preserve">
+ (7) {epimeleia} is a cardinal virtue with the Greeks, or at any rate
+    with Xenophon, but it has no single name in English.
+</pre>
+    <p>
+      Soc. Nay, now in Heaven's name, once more, how can that be? I always
+      thought it was beyond the power of any teacher to teach these virtues. (8)
+    </p>
+<pre xml:space="preserve">
+ (8) For the Socratic problem {ei arete didakte} see Grote, "H. G."
+    viii. 599.
+</pre>
+    <p>
+      Isch. Nor is it possible, you are right so far, to teach such excellences
+      to every single soul in order as simply as a man might number off his
+      fingers.
+    </p>
+    <p>
+      Soc. Pray, then, what sort of people have the privilege? (9) Should you
+      mind pointing them out to me with some distinctness?
+    </p>
+<pre xml:space="preserve">
+ (9) Lit. "what kind of people can be taught them? By all means signify
+    the sort to me distinctly."
+</pre>
+    <p>
+      Ishc. Well, in the first place, you would have some difficulty in making
+      intemperate people diligent&mdash;I speak of intemperance with regard to
+      wine, for drunkenness creates forgetfulness of everything which needs to
+      be done.
+    </p>
+    <p>
+      Soc. And are persons devoid of self-control in this respect the only
+      people incapable of diligence and carefulness? or are there others in like
+      case?
+    </p>
+    <p>
+      Isch. Certainly, people who are intemperate with regard to sleep, seeing
+      that the sluggard with his eyes shut cannot do himself or see that others
+      do what is right.
+    </p>
+    <p>
+      Soc. What then? (10) Are we to regard these as the only people incapable
+      of being taught this virtue of carefulness? or are there others in a like
+      condition?
+    </p>
+<pre xml:space="preserve">
+ (10) Or, "What then&mdash;is the list exhausted? Are we to suppose that
+    these are the sole people..."
+</pre>
+    <p>
+      Isch. Surely we must include the slave to amorous affection. (11) Your
+      woeful lover (12) is incapable of being taught attention to anything
+      beyond one single object. (13) No light task, I take it, to discover any
+      hope or occupation sweeter to him than that which now employs him, his
+      care for his beloved, nor, when the call for action comes, (14) will it be
+      easy to invent worse punishment than that he now endures in separation
+      from the object of his passion. (15) Accordingly, I am in no great hurry
+      to appoint a person of this sort to manage (16) my affairs; the very
+      attempt to do so I regard as futile.
+    </p>
+<pre xml:space="preserve">
+ (11) See "Mem." I. iii. 8 foll.; II. vi. 22.
+
+ (12) {duserotes}. Cf. Thuc. vi. 13, "a desperate craving" (Jowett).
+
+ (13) Cf. "Symp." iv. 21 foll.; "Cyrop." V. i. 7-18.
+
+ (14) Or, "where demands of business present themselves, and something
+    must be done."
+
+ (15) Cf. Shakesp. "Sonnets," passim.
+
+ (16) Or, "I never dream of appointing as superintendent." See above,
+    iv. 7.
+</pre>
+    <p>
+      Soc. Well, and what of those addicted to another passion, that of gain?
+      Are they, too, incapable of being trained to give attention to field and
+      farming operations?
+    </p>
+    <p>
+      Isch. On the contrary, there are no people easier to train, none so
+      susceptible of carefulness in these same matters. One needs only to point
+      out to them that the pursuit is gainful, and their interest is aroused.
+    </p>
+    <p>
+      Soc. But for ordinary people? Given they are self-controlled to suit your
+      bidding, (17) given they possess a wholesome appetite for gain, how will
+      you lesson them in carefulness? how teach them growth in diligence to meet
+      your wishes?
+    </p>
+<pre xml:space="preserve">
+ (17) Or, "in matters such as you insist on."
+</pre>
+    <p>
+      Isch. By a simple method, Socrates. When I see a man intent on
+      carefulness, I praise and do my best to honour him. When, on the other
+      hand, I see a man neglectful of his duties, I do not spare him: I try in
+      every way, by word and deed, to wound him.
+    </p>
+    <p>
+      Soc. Come now, Ischomachus, kindly permit a turn in the discussion, which
+      has hitherto concerned the persons being trained to carefulness
+      themselves, and explain a point in reference to the training process. Is
+      it possible for a man devoid of carefulness himself to render others more
+      careful?
+    </p>
+    <p>
+      No more possible (he answered) than for a man who knows no music to make
+      others musical. (18) If the teacher sets but an ill example, the pupil can
+      hardly learn to do the thing aright. (19) And if the master's conduct is
+      suggestive of laxity, how hardly shall his followers attain to
+      carefulness! Or to put the matter concisely, "like master like man." I do
+      not think I ever knew or heard tell of a bad master blessed with good
+      servants. The converse I certainly have seen ere now, a good master and
+      bad servants; but they were the sufferers, not he. (20) No, he who would
+      create a spirit of carefulness in others (21) must have the skill himself
+      to supervise the field of labour; to test, examine, scrutinise. (22) He
+      must be ready to requite where due the favour of a service well performed,
+      nor hesitate to visit the penalty of their deserts upon those neglectful
+      of their duty. (23) Indeed (he added), the answer of the barbarian to the
+      king seems aposite. You know the story, (24) how the king had met with a
+      good horse, but wished to give the creature flesh and that without delay,
+      and so asked some one reputed to be clever about horses: "What will give
+      him flesh most quickly?" To which the other: "The master's eye." So, too,
+      it strikes me, Socrates, there is nothing like "the master's eye" to call
+      forth latent qualities, and turn the same to beautiful and good effect.
+      (25)
+    </p>
+<pre xml:space="preserve">
+ (18) Or, "to give others skill in 'music.'" See Plat. "Rep." 455 E;
+    "Laws," 802 B. Al. "a man devoid of letters to make others
+    scholarly." See Plat. "Phaedr." 248 D.
+
+ (19) Lit. "when the teacher traces the outline of the thing to copy
+    badly." For {upodeiknuontos} see "Mem." IV. iii. 13; "Horsem." ii.
+    2. Cf. Aristot. "Oecon." i. 6; "Ath. Pol." 41. 17; and Dr. Sandys'
+    note ad loc.
+
+ (20) Or, "but they did not go scot-free"; "punishments then were
+    rife."
+
+ (21) Cf. Plat. "Polit." 275 E: "If we say either tending the herds, or
+    managing the herds, or having the care of them, that will include
+    all, and then we may wrap up the statesman with the rest, as the
+    argument seems to require."&mdash;Jowett.
+
+ (22) Or, "he must have skill to over-eye the field of labour, and be
+    scrutinous."
+
+ (23) "For every boon of service well performed he must be eager to
+    make requital to the author of it, nor hesitate to visit on the
+    heads of those neglectful of their duty a just recompense." (The
+    language is poetical.)
+
+ (24) See Aristot. "Oecon." i. 6; Aesch. "Pers." 165; Cato ap. Plin.
+    "H. N." xviii. 5. Cic. ap. Colum. iv. 18; ib. vi. 21; La Fontaine,
+    "L'Oeil du Maitre."
+
+ (25) Or, "so, too, in general it seems to me 'the master's eye' is
+    aptest to elicit energy to issue beautiful and good."
+</pre>
+    <p>
+      XIII
+    </p>
+    <p>
+      But now (I ventured), suppose you have presented strongly to the mind of
+      some one (1) the need of carefulness to execute your wishes, is a person
+      so qualified to be regarded as fit at once to be your bailiff? or is there
+      aught else which he must learn in order to play the part of an efficient
+      bailiff?
+    </p>
+<pre xml:space="preserve">
+ (1) Breit. cf. "Pol. Lac." xv. 8. Holden cf. Plat. "Rep." 600 C.
+</pre>
+    <p>
+      Most certainly there is (he answered): it still remains for him to learn
+      particulars&mdash;to know, that is, what things he has to do, and when and
+      how to do them; or else, if ignorant of these details, the profit of this
+      bailiff in the abstract may prove no greater than the doctor's who pays a
+      most precise attention to a sick man, visiting him late and early, but
+      what will serve to ease his patient's pains (2) he knows not.
+    </p>
+<pre xml:space="preserve">
+ (2) Lit. "what it is to the advantage of his patient to do, is beyond
+    his ken."
+</pre>
+    <p>
+      Soc. But suppose him to have learnt the whole routine of business, will he
+      need aught else, or have we found at last your bailiff absolute? (3)
+    </p>
+<pre xml:space="preserve">
+ (3) Cf. Plat. "Rep." 566 D. Or, "the perfect and consummate type of
+    bailiff."
+</pre>
+    <p>
+      Isch. He must learn at any rate, I think, to rule his fellow-workmen.
+    </p>
+    <p>
+      What! (I exclaimed): you mean to say you educate your bailiffs to that
+      extent? Actually you make them capable of rule?
+    </p>
+    <p>
+      At any rate I try to do so (he replied).
+    </p>
+    <p>
+      And how, in Heaven's name (I asked), do you contrive to educate another in
+      the skill to govern human beings?
+    </p>
+    <p>
+      Isch. I have a very simple system, Socrates; so simple, I daresay, you
+      will simply laugh at me.
+    </p>
+    <p>
+      Soc. The matter, I protest, is hardly one for laughter. The man who can
+      make another capable of rule, clearly can teach him how to play the
+      master; and if can make him play the master, he can make him what is
+      grander still, a kingly being. (4) Once more, therefore, I protest: A man
+      possessed of such creative power is worthy, not of ridicule, far from it,
+      but of the highest praise.
+    </p>
+<pre xml:space="preserve">
+ (4) i.e. {arkhikos} includes (1) {despotikos}, i.e. an arbitrary head
+    of any sort, from the master of one's own family to the {turannos
+    kai despotes} (Plat. "Laws," 859 A), despotic lord or owner; (2)
+    {basilikos}, the king or monarch gifted with regal qualities.
+</pre>
+    <p>
+      Thus, then, I reason, (5) Socrates (he answered): The lower animals are
+      taught obedience by two methods chiefly, partly through being punished
+      when they make attempts to disobey, partly by experiencing some kindness
+      when they cheerfully submit. This is the principle at any rate adopted in
+      the breaking of young horses. The animal obeys its trainer, and something
+      sweet is sure to follow; or it disobeys, and in place of something sweet
+      it finds a peck of trouble; and so on, until it comes at last to yield
+      obedience to the trainer's every wish. Or to take another instance: Young
+      dogs, (6) however far inferior to man in thought and language, (7) can
+      still be taught to run on errands and turn somersaults, (8) and do a host
+      of other clever things, precisely on this same principle of training.
+      Every time the animal obeys it gets something or other which it wanted,
+      and every time it misbehaves it gets a whipping. But when it comes to
+      human beings: in man you have a creature still more open to persuasion
+      through appeals to reason; (9) only make it plain to him "it is his
+      interest to obey." Or if they happen to be slaves, (10) the more ignoble
+      training of wild animals tamed to the lure will serve to teach obedience.
+      Only gratify their bellies in the matter of appetite, and you will succeed
+      in winning much from them. (11) But ambitious, emulous natures feel the
+      spur of praise, (12) since some natures hunger after praise no less than
+      others crave for meats and drinks. My practice then is to instruct those
+      whom I desire to appoint as my bailiffs in the various methods which I
+      have found myself to be successful in gaining the obedience of my fellows.
+      To take an instance: There are clothes and shows and so forth, with which
+      I must provide my workfolk. (13) Well, then, I see to it that these are
+      not all alike in make; (14) but some will be of better, some of less good
+      quality: my object being that these articles for use shall vary with the
+      service of the wearer; the worse man will receive the worse things as a
+      gift, the better man the better as a mark of honour. For I ask you,
+      Socrates, how can the good avoid despondency seeing that the work is
+      wrought by their own hands alone, in spite of which these villains who
+      will neither labour nor face danger when occasion calls are to receive an
+      equal guerdon with themselves? And just as I cannot bring myself in any
+      sort of way to look upon the better sort as worthy to receive no greater
+      honour than the baser, so, too, I praise my bailiffs when I know they have
+      apportioned the best things among the most deserving. And if I see that
+      some one is receiving preference by dint of flatteries or like unworthy
+      means, I do not let the matter pass; I reprimand my bailiff roundly, and
+      so teach him that such conduct is not even to his interest.
+    </p>
+<pre xml:space="preserve">
+ (5) {oukoun}. "This, then, is my major premiss: the dumb animal..."
+    (lit. "the rest of animals").
+
+ (6) {ta kunidia} possibly implies "performing poodles."
+
+ (7) {te gnome... te glotte}, i.e. mental impression and expression,
+    "mind and tongue."
+
+ (8) Or, "to run round and round and turn heels over head." Al. "dive
+    for objects."
+
+ (9) "Logic, argument." Or, "a creature more compliant; merely by a
+    word demonstrate to him..."
+
+ (10) Cf. Plat. "Rep." 591 C.
+
+ (11) See Pater, "Plato and Platonism," "Lacedaemon," p. 196 foll.
+
+ (12) See "Cyrop." passim.
+
+ (13) {ergastersi}, Xenophontic for the common Attic {ergatais}. See
+    Hold. ad loc. for similar forms, and cf. Rutherford, "New
+    Phrynichus," 59.
+
+ (14) Cf. Aristot. "Oecon." i. 5 (where the thesis is developed
+    further).
+</pre>
+    <p>
+      XIV
+    </p>
+    <p>
+      Soc. Well, then, Ischomachus, supposing the man is now so fit to rule that
+      he can compel obedience, (1) is he, I ask once more, your bailiff
+      absolute? or even though possessed of all the qualifications you have
+      named, does he still lack something? (2)
+    </p>
+<pre xml:space="preserve">
+ (1) Or, "that discipline flows from him;" al. "he presents you with
+    obedient servants."
+
+ (2) Lit. "will he still need something further to complete him?"
+</pre>
+    <p>
+      Most certainly (replied Ischomachus). One thing is still required of him,
+      and that is to hold aloof from property and goods which are his master's;
+      he must not steal. Consider, this is the very person through whose hands
+      the fruits and produce pass, and he has the audacity to make away with
+      them! perhaps he does not leave enough to cover the expenses of the
+      farming operations! Where would be the use of farming the land by help of
+      such an overseer?
+    </p>
+    <p>
+      What (I exclaimed), can I believe my ears? You actually undertake to teach
+      them virtue! What really, justice!
+    </p>
+    <p>
+      Isch. To be sure, I do. but it does not follow therefore that I find all
+      equally apt to lend an ear to my instruction. However, what I do is this.
+      I take a leaf now out of the laws of Draco and again another out of the
+      laws of Solon, (3) and so essay to start my household on the path of
+      uprightness. And indeed, if I mistake not (he proceeded), both those
+      legislators enacted many of their laws expressly with a view to teaching
+      this branch of justice. (4) It is written, "Let a man be punished for a
+      deed of theft"; "Let whosoever is detected in the act be bound and thrown
+      in prison"; "If he offer violence, (5) let him be put to death." It is
+      clear that the intention of the lawgivers in framing these enactments was
+      to render the sordid love of gain (6) devoid of profit to the unjust
+      person. What I do, therefore, is to cull a sample of their precepts, which
+      I supplement with others from the royal code (7) where applicable; and so
+      I do my best to shape the members of my household into the likeness of
+      just men concerning that which passes through their hands. And now observe&mdash;the
+      laws first mentioned act as penalties, deterrent to transgressors only;
+      whereas the royal code aims higher: by it not only is the malefactor
+      punished, but the righteous and just person is rewarded. (8) The result
+      is, that many a man, beholding how the just grow ever wealthier than the
+      unjust, albeit harbouring in his heart some covetous desires, is constant
+      still to virtue. To abstain from unjust dealing is engrained in him. (9)
+    </p>
+<pre xml:space="preserve">
+ (3) Cobet, "Pros. Xen." cf. Plut. "Solon," xvii. {proton men oun tous
+    Drakontos nomous aneile k.t.l.} "First, then, he repealed all
+    Draco's laws, except those concerning homicide, because they were
+    too severe and the punishments too great; for death was appointed
+    for almost all offences, insomuch that those that were convicted
+    of idleness were to die, and those that stole a cabbage or an
+    apple to suffer even as villains that committed sacrilege or
+    murder" (Clough, i. 184). See Aul. Gell. "N. A." xi. 13.
+
+ (4) "The branch of justice which concerns us, viz. righteous dealing
+    between man and man."
+
+ (5) For this sense of {tous egkheirountas} cf. Thuc. iv. 121; "Hell."
+    IV. v. 16. Al. {dedesthai tous egkheirountas kai thanatousthai en
+    tis alo poion} (Weiske), "let the attempt be punished with
+    imprisonment"; "let him who is caught in the act be put to death."
+
+ (6) Cf. Plat. "Laws," 754 E.
+
+ (7) Or, "the royal laws," i.e. of Persia. Cf. "Anab." I. ix. 16;
+    "Cyrop." I. ii. 2, 3. Or possibly = "regal"; cf. Plat. "Minos,"
+    317 C; {to men orthon nomos esti basilikos}.
+
+ (8) Lit. "benefited."
+
+ (9) Lit. "Whereby, beholding the just becoming wealthier than the
+    unjust, many albeit covetous at heart themselves most constantly
+    abide by abstinence from evil-doing."
+</pre>
+    <p>
+      Those of my household (he proceeded) whom, in spite of kindly treatment, I
+      perceive to be persistently bent on evil-doing, in the end I treat as
+      desperate cases. Incurable self-seekers, (10) plain enough to see, whose
+      aspiration lifts them from earth, so eager are they to be reckoned just
+      men, not by reason only of the gain derivable from justice, but through
+      passionate desire to deserve my praise&mdash;these in the end I treat as
+      free-born men. I make them wealthy, and not with riches only, but in
+      honour, as befits their gentle manliness. (11) For if, Socrates, there be
+      one point in which the man who thirsts for honour differs from him who
+      thirsts for gain, it is, I think, in willingness to toil, face danger, and
+      abstain from shameful gains&mdash;for the sake of honour only and fair
+      fame. (12)
+    </p>
+<pre xml:space="preserve">
+ (10) Lit. "Those, on the other hand, whom I discover to be roused" (to
+    honesty&mdash;not solely because honesty is the best policy).
+
+ (11) Or, "men of fair and noble type"; "true gentlemen." This passage
+    suggests the "silver lining to the cloud" of slavery.
+
+ (12) Cf. Hom. "Il." ix. 413, {oleto men moi nostos, atar kleos
+    aphthiton estai}, "but my fame shall be imperishable."
+</pre>
+    <p>
+      XV
+    </p>
+    <p>
+      Soc. But now, suppose, Ischomachus, you have created in the soul of some
+      one a desire for your welfare; have inspired in him not a mere passive
+      interest, but a deep concern to help you to achieve prosperity; further,
+      you have obtained for him a knowledge of the methods needed to give the
+      operations of the field some measure of success; you have, moreover, made
+      him capable of ruling; and, as the crowning point of all your efforts,
+      this same trusty person shows no less delight, than you might take
+      yourself, in laying at your feet (1) earth's products, each in due season
+      richly harvested&mdash;I need hardly ask concerning such an one, whether
+      aught else is lacking to him. It is clear to me (2) an overseer of this
+      sort would be worth his weight in gold. But now, Ischomachus, I would have
+      you not omit a topic somewhat lightly handled by us in the previous
+      argument. (3)
+    </p>
+<pre xml:space="preserve">
+ (1) {apodeiknuon}, i.e. in presenting the inventory of products for
+    the year. Cf. "Hell." V. iii. 17; "Revenues," ii. 7.
+
+ (2) {ede}, at this stage of the discussion.
+
+ (3) Or, "that part of the discussion which we ran over in a light and
+    airy fashion," in reference to xiii. 2.
+</pre>
+    <p>
+      What topic, pray, was that? (he asked).
+    </p>
+    <p>
+      Soc. You said, if I mistake not, that it was most important to learn the
+      methods of conducting the several processes of husbandry; for, you added,
+      unless a man knows what things he has to do and how to do them, all the
+      care and diligence in the world will stand him in no stead.
+    </p>
+    <p>
+      At this point (4) he took me up, observing: So what you now command me is
+      to teach the art itself of tillage, Socrates?
+    </p>
+<pre xml:space="preserve">
+ (4) Keeping the vulg. order of SS. 3-9, which many commentators would
+    rearrange in various ways. See Breit. ad loc.; Lincke, op. cit. p.
+    111 foll.
+</pre>
+    <p>
+      Yes (I replied), for now it looks as if this art were one which made the
+      wise and skilled possessor of it wealthy, whilst the unskilled, in spite
+      of all the pains he takes, must live in indigence.
+    </p>
+    <p>
+      Isch. Now shall you hear, then, (5) Socrates, the generous nature of this
+      human art. For is it not a proof of something noble in it, that being of
+      supreme utility, so sweet a craft to exercise, so rich in beauty, so
+      acceptable alike to gods and men, the art of husbandry may further fairly
+      claim to be the easiest of all the arts to learn? Noble I name it! this,
+      at any rate, the epithet we give to animals which, being beautiful and
+      large and useful, are also gentle towards the race of man. (6)
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "Listen, then, and whilst I recount to you at once the
+    loving-kindness of this art, to man the friendliest."
+
+ (6) Schenkl regards this sentence as an interpolation. For the epithet
+    {gennaios} applied to the dog see "Cyrop." I. iv. 15, 21;
+    "Hunting," iv. 7.
+</pre>
+    <p>
+      Allow me to explain, Ischomachus (I interposed). Up to a certain point I
+      fully followed what you said. I understand, according to your theory, how
+      a bailiff must be taught. In other words, I follow your descriptions both
+      as to how you make him kindly disposed towards yourself; and how, again,
+      you make him careful, capable of rule, and upright. But at that point you
+      made the statement that, in order to apply this diligence to tillage
+      rightly, the careful husbandman must further learn what are the different
+      things he has to do, and not alone what things he has to do, but how and
+      when to do them. These are the topics which, in my opinion, have hitherto
+      been somewhat lightly handled in the argument. Let me make my meaning
+      clearer by an instance: it is as if you were to tell me that, in order to
+      be able to take down a speech in writing, (7) or to read a written
+      statement, a man must know his letters. Of course, if not stone deaf, I
+      must have garnered that for a certain object knowledge of letters was
+      important to me, but the bare recognition of the fact, I fear, would not
+      enable me in any deeper sense to know my letters. So, too, at present I am
+      easily persuaded that if I am to direct my care aright in tillage I must
+      have a knowledge of the art of tillage. But the bare recognition of the
+      fact does not one whit provide me with the knowledge how I ought to till.
+      And if I resolved without ado to set about the work of tilling, I imagine,
+      I should soon resemble your physician going on his rounds and visiting his
+      patients without knowing what to prescribe or what to do to ease their
+      sufferings. To save me from the like predicaments, please teach me the
+      actual work and processes of tillage.
+    </p>
+<pre xml:space="preserve">
+ (7) Or, "something from dictation."
+</pre>
+    <p>
+      Isch. But truly, (8) Socrates, it is not with tillage as with the other
+      arts, where the learner must be well-nigh crushed (9) beneath a load of
+      study before his prentice-hand can turn out work of worth sufficient
+      merely to support him. (10) The art of husbandry, I say, is not so ill to
+      learn and cross-grained; but by watching labourers in the field, by
+      listening to what they say, you will have straightway knowledge enough to
+      teach another, should the humour take you. I imagine, Socrates (he added),
+      that you yourself, albeit quite unconscious of the fact, already know a
+      vast amount about the subject. The fact is, other craftsmen (the race, I
+      mean, in general of artists) are each and all disposed to keep the most
+      important (11) features of their several arts concealed: with husbandry it
+      is different. Here the man who has the most skill in planting will take
+      most pleasure in being watched by others; and so too the most skilful
+      sower. Ask any question you may choose about results thus beautifully
+      wrought, and not one feature in the whole performance will the doer of it
+      seek to keep concealed. To such height of nobleness (he added), Socrates,
+      does husbandry appear, like some fair mistress, to conform the soul and
+      disposition of those concerned with it.
+    </p>
+<pre xml:space="preserve">
+ (8) "Nay, if you will but listen, Socrates, with husbandry it is not
+    the same as with the other arts."
+
+ (9) {katatribenai}, "worn out." See "Mem." III. iv. 1; IV. vii. 5. Al.
+    "bored to death."
+
+ (10) Or, "before the products of his pupilage are worth his keep."
+
+ (11) Or, "critical and crucial."
+</pre>
+    <p>
+      The proem (12) to the speech is beautiful at any rate (I answered), but
+      hardly calculated to divert the hearer from the previous question. A thing
+      so easy to be learnt, you say? then, if so, do you be all the readier for
+      that reason to explain its details to me. No shame on you who teach, to
+      teach these easy matters; but for me to lack the knowledge of them, and
+      most of all if highly useful to the learner, worse than shame, a scandal.
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "the prelude to the piece."
+</pre>
+    <p>
+      XVI
+    </p>
+    <p>
+      Isch. First then, Socrates, I wish to demonstrate to you that what is
+      called (1) "the intricate variety in husbandry" (2) presents no
+      difficulty. I use a phrase of those who, whatever the nicety with which
+      they treat the art in theory, (3) have but the faintest practical
+      experience of tillage. What they assert is, that "he who would rightly
+      till the soil must first be made acquainted with the nature of the earth."
+    </p>
+<pre xml:space="preserve">
+ (1) "They term"; in reference to the author of some treatise.
+
+ (2) Or, "the riddling subtlety of tillage." See "Mem." II. iii. 10;
+    Plat. "Symp." 182 B; "Phileb." 53 E.
+
+ (3) Theophr. "De Caus." ii. 4, 12, mentions Leophanes amongst other
+    writers on agriculture preceding himself.
+</pre>
+    <p>
+      And they are surely right in their assertion (I replied); for he who does
+      not know what the soil is capable of bearing, can hardly know, I fancy,
+      what he has to plant or what to sow.
+    </p>
+    <p>
+      But he has only to look at his neighbour's land (he answered), at his
+      crops and trees, in order to learn what the soil can bear and what it
+      cannot. (4) After which discovery, it is ill work fighting against heaven.
+      Certainly not by dint of sowing and planting what he himself desires will
+      he meet the needs of life more fully than by planting and sowing what the
+      earth herself rejoices to bear and nourish on her bosom. Or if, as well
+      may be the case, through the idleness of those who occupy it, the land
+      itself cannot display its native faculty, (5) it is often possible to
+      derive a truer notion from some neighbouring district that ever you will
+      learn about it from your neighbour's lips. (6) Nay, even though the earth
+      lie waste and barren, it may still declare its nature; since a soil
+      productive of beautiful wild fruits can by careful tending be made to
+      yield fruits of the cultivated kind as beautiful. And on this wise, he who
+      has the barest knowledge (7) of the art of tillage can still discern the
+      nature of the soil.
+    </p>
+<pre xml:space="preserve">
+ (4) Holden cf. Virg. "Georg." i. 53; iv. 109. According to the
+    commentator Servius, the poet drew largely upon Xenophon's
+    treatise.
+
+ (5) Or, "cannot prove its natural aptitude."
+
+ (6) Or, "from a neighbouring mortal."
+
+ (7) Or, "a mere empiric in the art of husbandry."
+</pre>
+    <p>
+      Thank you (I said), Ischomachus, my courage needs no further fanning upon
+      that score. I am bold enough now to believe that no one need abstain from
+      agriculture for fear he will not recognise the nature of the soil. Indeed,
+      I now recall to mind a fact concerning fishermen, how as they ply their
+      business on the seas, not crawling lazily along, nor bringing to, for
+      prospect's sake, but in the act of scudding past the flying farmsteads,
+      (8) these brave mariners have only to set eyes upon crops on land, and
+      they will boldly pronounce opinion on the nature of the soil itself,
+      whether good or bad: this they blame and that they praise. And these
+      opinions for the most part coincide, I notice, with the verdict of the
+      skilful farmer as to quality of soil. (9)
+    </p>
+<pre xml:space="preserve">
+ (8) Or, "the flying coastland, fields and farmyards."
+
+ (9) Lit. "And indeed the opinions they pronounce about 'a good soil'
+    mostly tally with the verdict of the expert farmer."
+</pre>
+    <p>
+      Isch. At what point shall I begin then, Socrates, to revive your
+      recollection (10) of the art of husbandry? since to explain to you the
+      processes employed in husbandry means the statement of a hundred details
+      which you know yourself full well already.
+    </p>
+<pre xml:space="preserve">
+ (10) Or, "begin recalling to your mind." See Plat. "Meno," for the
+    doctrine of Anamensis here apparently referred to.
+</pre>
+    <p>
+      Soc. The first thing I should like to learn, Ischomachus, I think, if only
+      as a point befitting a philosopher, is this: how to proceed and how to
+      work the soil, did I desire to extract the largest crops of wheat and
+      barley.
+    </p>
+    <p>
+      Isch. Good, then! you are aware that fallow must be broken up in readiness
+      (11) for sowing?
+    </p>
+<pre xml:space="preserve">
+ (11) Or, "ploughed up." Cf. Theophr. "Hist. Pl." iii. i. 6; Dion. Hal.
+    "Ant." x. 17.
+</pre>
+    <p>
+      Soc. Yes, I am aware of that.
+    </p>
+    <p>
+      Isch. Well then, supposing we begin to plough our land in winter?
+    </p>
+    <p>
+      Soc. It would not do. There would be too much mud.
+    </p>
+    <p>
+      Isch. Well then, what would you say to summer?
+    </p>
+    <p>
+      Soc. The soil will be too hard in summer for a plough and a pair of oxen
+      to break up.
+    </p>
+    <p>
+      Isch. It looks as if spring-time were the season to begin this work, then?
+      What do you say?
+    </p>
+    <p>
+      Soc. I say, one may expect the soil broken up at that season of the year
+      to crumble (12) best.
+    </p>
+<pre xml:space="preserve">
+ (12) {kheisthai} = laxari, dissolvi, to be most friable, to scatter
+    readily.
+</pre>
+    <p>
+      Isch. Yes, and grasses (13) turned over at that season, Socrates, serve to
+      supply the soil already with manure; while as they have not shed their
+      seed as yet, they cannot vegetate. (14) I am supposing that you recognise
+      a further fact: to form good land, a fallow must be clean and clear of
+      undergrowth and weeds, (15) and baked as much as possible by exposure to
+      the sun. (16)
+    </p>
+<pre xml:space="preserve">
+ (13) "Herbage," whether grass or other plants, "grass," "clover," etc;
+    Theophr. "Hist. Pl." i. 3. 1; Holden, "green crops."
+
+ (14) Lit. "and not as yet have shed their seed so as to spring into
+    blade."
+
+ (15) Or, "quitch."
+
+ (16) Holden cf. Virg. "Georg." i. 65, coquat; ii. 260, excoquere. So
+    Lucr. vi. 962.
+</pre>
+    <p>
+      Soc. Yes, that is quite a proper state of things, I should imagine.
+    </p>
+    <p>
+      Isch. And to bring about this proper state of things, do you maintain
+      there can be any other better system than that of turning the soil over as
+      many times as possible in summer?
+    </p>
+    <p>
+      Soc. On the contrary, I know precisely that for either object, whether to
+      bring the weeds and quitch grass to the surface and to wither them by
+      scorching heat, or to expose the earth itself to the sun's baking rays,
+      there can be nothing better than to plough the soil up with a pair of oxen
+      during mid-day in midsummer.
+    </p>
+    <p>
+      Isch. And if a gang of men set to, to break and make this fallow with the
+      mattock, it is transparent that their business is to separate the quitch
+      grass from the soil and keep them parted?
+    </p>
+    <p>
+      Soc. Just so!&mdash;to throw the quitch grass down to wither on the
+      surface, and to turn the soil up, so that the crude earth may have its
+      turn of baking.
+    </p>
+    <p>
+      XVII
+    </p>
+    <p>
+      You see, Socrates (he said, continuing the conversation), we hold the same
+      opinion, both of us, concerning fallow.
+    </p>
+    <p>
+      Why, so it seems (I said)&mdash;the same opinion.
+    </p>
+    <p>
+      Isch. But when it comes to sowing, what is your opinion? Can you suggest a
+      better time for sowing than that which the long experience of former
+      generations, combined with that of men now living, recognises as the best?
+      See, so soon as autumn time has come, the faces of all men everywhere turn
+      with a wistful gaze towards high heaven. "When will God moisten the
+      earth," they ask, "and suffer men to sow their seed?" (1)
+    </p>
+<pre xml:space="preserve">
+ (1) See Dr. Holden's interesting note at this point: "According to
+    Virgil ('Georg.' i. 215), spring is the time," etc.
+</pre>
+    <p>
+      Yes, Ischomachus (I answered), for all mankind must recognise the precept:
+      (2) "Sow not on dry soil" (if it can be avoided), being taught wisdom
+      doubtless by the heavy losses they must struggle with who sow before God's
+      bidding.
+    </p>
+<pre xml:space="preserve">
+ (2) Or, "it is a maxim held of all men."
+</pre>
+    <p>
+      Isch. It seems, then, you and I and all mankind hold one opinion on these
+      matters?
+    </p>
+    <p>
+      Soc. Why, yes; where God himself is teacher, such accord is apt to follow;
+      for instance, all men are agreed, it is better to wear thick clothes (3)
+      in winter, if so be they can. We light fires by general consent, provided
+      we have logs to burn.
+    </p>
+<pre xml:space="preserve">
+ (3) Or, "a thick cloak." See Rich, s.v. Pallium (= {imation}).
+</pre>
+    <p>
+      Yet as regards this very period of seed-time (he made answer), Socrates,
+      we find at once the widest difference of opinion upon one point; as to
+      which is better, the early, or the later, (4) or the middle sowing?
+    </p>
+<pre xml:space="preserve">
+ (4) See Holden ad loc. Sauppe, "Lex. Xen.," notes {opsimos} as Ionic
+    and poet. See also Rutherford, "New Phryn." p. 124: "First met
+    with in a line of the 'Iliad' (ii. 325), {opsimos} does not appear
+    till late Greek except in the 'Oeconomicus,' a disputed work of
+    Xenophon."
+</pre>
+    <p>
+      Soc. Just so, for neither does God guide the year in one set fashion, but
+      irregularly, now suiting it to early sowing best, and now to middle, and
+      again to later.
+    </p>
+    <p>
+      Isch. But what, Socrates, is your opinion? Were it better for a man to
+      choose and turn to sole account a single sowing season, be it much he has
+      to sow or be it little? or would you have him begin his sowing with the
+      earliest season, and sow right on continuously until the latest?
+    </p>
+    <p>
+      And I, in my turn, answered: I should think it best, Ischomachus, to use
+      indifferently the whole sowing season. (5) Far better (6) to have enough
+      of corn and meal at any moment and from year to year, than first a
+      superfluity and then perhaps a scant supply.
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "share in the entire period of seed time." Zeune cf. "Geop."
+    ii. 14. 8; Mr. Ruskin's translators, "Bibl. Past." vol. i.; cf.
+    Eccles. xi. 6.
+
+ (6) Lit. "according to my tenet," {nomizo}.
+</pre>
+    <p>
+      Isch. Then, on this point also, Socrates, you hold a like opinion with
+      myself&mdash;the pupil to the teacher; and what is more, the pupil was the
+      first to give it utterance.
+    </p>
+    <p>
+      So far, so good! (I answered). Is there a subtle art in scattering the
+      seed?
+    </p>
+    <p>
+      Isch. Let us by all means investigate that point. That the seed must be
+      cast by hand, I presume you know yourself?
+    </p>
+    <p>
+      Soc. Yes, by the testimony of my eyes. (7)
+    </p>
+<pre xml:space="preserve">
+ (7) Lit. "Yes, for I have seen it done."
+</pre>
+    <p>
+      Isch. But as to actual scattering, some can scatter evenly, others cannot.
+      (8)
+    </p>
+<pre xml:space="preserve">
+ (8) Holden cf. W. Harte, "Essays on Husbandry," p. 210, 2nd ed., "The
+    main perfection of sowing is to disperse the seeds equally."
+</pre>
+    <p>
+      Soc. Does it not come to this, the hand needs practice (like the fingers
+      of a harp-player) to obey the will?
+    </p>
+    <p>
+      Isch. Precisely so, but now suppose the soil is light in one part and
+      heavy in another?
+    </p>
+    <p>
+      Soc. I do not follow; by "light" do you mean weak? and by "heavy" strong?
+    </p>
+    <p>
+      Isch. Yes, that is what I mean. And the question which I put to you is
+      this: Would you allow both sorts of soil an equal share of seed? or which
+      the larger? (9)
+    </p>
+<pre xml:space="preserve">
+ (9) See Theophr. "Hist. Pl." viii. 6. 2; Virg. "Georg." ii. 275.
+    Holden cf. Adam Dickson, "Husbandry of the Ancients," vol. ii. 35.
+    33 f. (Edin. 1788), "Were the poor light land in Britain managed
+    after the manner of the Roman husbandry, it would certainly
+    require much less seed than under its present management."
+</pre>
+    <p>
+      Soc. The stronger the wine the larger the dose of water to be added, I
+      believe. The stronger, too, the man the heavier the weight we will lay
+      upon his back to carry: or if it is not porterage, but people to support,
+      there still my tenet holds: the broader and more powerful the great man's
+      shoulders, the more mouths I should assign to him to feed. But perhaps a
+      weak soil, like a lean pack-horse, (10) grows stronger the more corn you
+      pour into it. This I look to you to teach me. (11)
+    </p>
+<pre xml:space="preserve">
+ (10) Or, "lean cattle."
+
+ (11) Or, "Will you please answer me that question, teacher?"
+</pre>
+    <p>
+      With a laugh, he answered: Once more you are pleased to jest. Yet rest
+      assured of one thing, Socrates: if after you have put seed into the
+      ground, you will await the instant when, while earth is being richly fed
+      from heaven, the fresh green from the hidden seed first springs, and take
+      and turn it back again, (12) this sprouting germ will serve as food for
+      earth: as from manure an inborn strength will presently be added to the
+      soil. But if you suffer earth to feed the seed of corn within it and to
+      bring forth fruit in an endless round, at last (13) it will be hard for
+      the weakened soil to yield large corn crops, even as a weak sow can hardly
+      rear a large litter of fat pigs.
+    </p>
+<pre xml:space="preserve">
+ (12) "If you will plough the seedlings in again."
+
+ (13) {dia telous... es telos}, "continually... in the end." See
+    references in Holden's fifth edition.
+</pre>
+    <p>
+      Soc. I understand you to say, Ischomachus, that the weaker soil must
+      receive a scantier dose of seed?
+    </p>
+    <p>
+      Isch. Most decidedly I do, and you on your side, Socrates, I understand,
+      give your consent to this opinion in stating your belief that the weaker
+      the shoulders the lighter the burdens to be laid on them.
+    </p>
+    <p>
+      Soc. But those hoers with their hoes, Ischomachus, tell me for what reason
+      you let them loose (14) upon the corn.
+    </p>
+<pre xml:space="preserve">
+ (14) Cf. "Revenues," iv. 5.
+</pre>
+    <p>
+      Isch. You know, I daresay, that in winter there are heavy rains? (15)
+    </p>
+<pre xml:space="preserve">
+ (15) "And melting snows, much water every way."
+</pre>
+    <p>
+      Soc. To be sure, I do.
+    </p>
+    <p>
+      Isch. We may suppose, then, that a portion of the corn is buried by these
+      floods beneath a coat of mud and slime, or else that the roots are laid
+      quite bare in places by the torrent. By reason of this same drench, I take
+      it, oftentimes an undergrowth of weeds springs up with the corn and chokes
+      it.
+    </p>
+    <p>
+      Soc. Yes, all these ills are likely enough to happen.
+    </p>
+    <p>
+      Isch. Are you not agreed the corn-fields sorely need relief at such a
+      season?
+    </p>
+    <p>
+      Soc. Assuredly.
+    </p>
+    <p>
+      Isch. Then what is to be done, in your opinion? How shall we aid the
+      stricken portion lying mud-bedabbled?
+    </p>
+    <p>
+      Soc. How better than by lifting up and lightening the soil?
+    </p>
+    <p>
+      Isch. Yes! and that other portion lying naked to the roots and
+      defenceless, how aid it?
+    </p>
+    <p>
+      Soc. Possibly by mounding up fresh earth about it. (16)
+    </p>
+<pre xml:space="preserve">
+ (16) "Scraping up a barrier of fresh earth about it."
+</pre>
+    <p>
+      Isch. And what when the weeds spring up together with the corn and choke
+      it? or when they rob and ruthlessly devour the corn's proper sustenance,
+      like unserviceable drones (17) that rob the working bees of honey,
+      pilfering the good food which they have made and stored away with labour:
+      what must we do?
+    </p>
+<pre xml:space="preserve">
+ (17) Cf. Shakesp. "Lazy yawning drones," "Henry V." I. ii. 204.
+</pre>
+    <p>
+      Soc. In good sooth, there can be nothing for it save to cut out the
+      noisome weed, even as drones are cleared out from the hive.
+    </p>
+    <p>
+      Isch. You agree there is some show of reason for letting in these gangs of
+      hoers?
+    </p>
+    <p>
+      Soc. Most true. And now I am turning over in my mind, (18) Ischomachus,
+      how grand a thing it is to introduce a simile or such like figure well and
+      aptly. No sooner had you mentioned the word "drones" than I was filled
+      with rage against those miserable weeds, far more than when you merely
+      spoke of weeds and undergrowth.
+    </p>
+<pre xml:space="preserve">
+ (18) Or, "I was just this moment pondering the virtue of a happy
+    illustration." Lit. "what a thing it is to introduce an 'image'
+    ({tas eikonas}) well." See Plat. "Rep." 487 E, {de eikonos}, "in a
+    parable" (Jowett); "Phaed." 87 B, "a figure"; Aristoph. "Clouds,"
+    559; Plat. "Phaedr." 267 C; Aristot. "Rhet." III. iv. As to the
+    drones, J. J. Hartman, "An. X." 186, aptly cf. Aristoph. "Wasps,"
+    1114 f.
+</pre>
+    <p>
+      XVIII
+    </p>
+    <p>
+      But, not to interrupt you further (I continued), after sowing, naturally
+      we hope to come to reaping. If, therefore, you have anything to say on
+      that head also, pray proceed to teach me.
+    </p>
+    <p>
+      Isch. Yes, by all means, unless indeed you prove on this head also to know
+      as much yourself already as your teacher. To begin then: You know that
+      corn needs cutting?
+    </p>
+    <p>
+      Soc. To be sure, I know that much at any rate.
+    </p>
+    <p>
+      Isch. Well, then, the next point: in the act of cutting corn how will you
+      choose to stand? facing the way the wind blows, (1) or against the wind?
+    </p>
+<pre xml:space="preserve">
+ (1) Lit. "(on the side) where the wind blows or right opposite."
+</pre>
+    <p>
+      Soc. Not against the wind, for my part. Eyes and hands must suffer, I
+      imagine, if one stood reaping face to face with husks and particles of
+      straw. (2)
+    </p>
+<pre xml:space="preserve">
+ (2) i.e. "with particles of straw and beards of corn blowing in one's
+    face."
+</pre>
+    <p>
+      Isch. And should you merely sever the ears at top, or reap close to the
+      ground? (3)
+    </p>
+<pre xml:space="preserve">
+ (3) See Holden ad loc.; Sir Anthony Fitzherbert, "Husbandry," 27 (ed.
+    1767), "In Somersetshire... they do share theyr wheate very
+    lowe...."
+</pre>
+    <p>
+      If the stalk of corn were short (I answered), I should cut down close, to
+      secure a sufficient length of straw to be of use. But if the stalk be
+      tall, you would do right, I hold, to cut it half-way down, whereby the
+      thresher and the winnower will be saved some extra labour (which both may
+      well be spared). (4) The stalk left standing in the field, when burnt down
+      (as burnt it will be, I presume), will help to benefit the soil; (5) and
+      laid on as manure, will serve to swell the volume of manure. (6)
+    </p>
+<pre xml:space="preserve">
+ (4) Lit. "will be spared superfluous labour on what they do not want."
+
+ (5) Al. "if burnt down...; if laid on as manure..."
+
+ (6) "Help to swell the bulk" (Holden). For the custom see Virg.
+    "Georg." i. 84; J. Tull, op. cit. ix. 141: "The custom of burning
+    the stubble on the rich plains about Rome continues to this time."
+</pre>
+    <p>
+      Isch. There, Socrates, you are detected "in the very act"; you know as
+      much about reaping as I do myself.
+    </p>
+    <p>
+      It looks a little like it (I replied). But I would fain discover whether I
+      have sound knowledge also about threshing.
+    </p>
+    <p>
+      Isch. Well, I suppose you are aware of this much: corn is threshed by
+      beasts of burthen? (7)
+    </p>
+<pre xml:space="preserve">
+ (7) Holden cf. Dr. Davy, "Notes and Observations on the Ionian
+    Islands." "The grain is beaten out, commonly in the harvest field,
+    by men, horses, or mules, on a threshing-floor prepared extempore
+    for the purpose, where the ground is firm and dry, and the chaff
+    is separated by winnowing."&mdash;Wilkinson, "Ancient Egyptians," ii.
+    41 foll.
+</pre>
+    <p>
+      Soc. Yes, I am aware of that much, and beast of burthen is a general name
+      including oxen, horses, mules, and so forth. (8)
+    </p>
+<pre xml:space="preserve">
+ (8) See Varro, i. 52, as to tritura and ventilatio.
+</pre>
+    <p>
+      Isch. Is it your opinion that these animals know more than merely how to
+      tread the corn while driven with the goad?
+    </p>
+    <p>
+      Soc. What more can they know, being beasts of burthen?
+    </p>
+    <p>
+      Isch. Some one must see, then, that the beasts tread out only what
+      requires threshing and no more, and that the threshing is done evenly
+      itself: to whom do you assign that duty, Socrates?
+    </p>
+    <p>
+      Soc. Clearly it is the duty of the threshers who are in charge. (9) It is
+      theirs to turn the sheaves, and ever and again to push the untrodden corn
+      under the creatures' feet; and thus, of course, to keep the
+      threshing-floor as smooth, and finish off the work as fast, as possible.
+    </p>
+<pre xml:space="preserve">
+ (9) Or, "to the over-threshers," "the drivers" (Holden).
+</pre>
+    <p>
+      Isch. Your comprehension of the facts thus far, it seems, keeps pace with
+      mine.
+    </p>
+    <p>
+      Soc. Well, after that, Ischomachus, we will proceed to cleanse the corn by
+      winnowing. (10)
+    </p>
+<pre xml:space="preserve">
+ (10) Breit. cf. Colum. "de r. r." ii. 10, 14, 21; vide Rich, s.v.
+    ventilabrum.
+</pre>
+    <p>
+      Isch. Yes, but tell me, Socrates; do you know that if you begin the
+      process from the windward portion (of the threshing-floor), you will find
+      your chaff is carried over the whole area.
+    </p>
+    <p>
+      Soc. It must be so.
+    </p>
+    <p>
+      Isch. Then it is more than likely the chaff will fall upon the corn.
+    </p>
+    <p>
+      Soc. Yes, considering the distance, (11) the chaff will hardly be carried
+      across the corn into the empty portion of the threshing-floor.
+    </p>
+<pre xml:space="preserve">
+ (11) Lit. "it is a long space for the chaff to be carried." Al. (1)
+    "It is of great consequence the chaff should be carried beyond the
+    corn." (2) "It often happens that the corn is blown not only on to
+    the corn, but over and beyond it into the empty portion of the
+    threshing-floor." So Breit.
+</pre>
+    <p>
+      Isch. But now, suppose you begin winnowing on the "lee" side of the
+      threshing-floor? (12)
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "on the side of the threshing-floor opposite the wind." Al.
+    "protected from the wind."
+</pre>
+    <p>
+      Soc. It is clear the chaff will at once fall into the chaff-receiver. (13)
+    </p>
+<pre xml:space="preserve">
+ (13) A hollowed-out portion of the threshing-floor, according to
+    Breitenbach.
+</pre>
+    <p>
+      Isch. And when you have cleansed the corn over half the floor, will you
+      proceed at once, with the corn thus strewn in front of you, to winnow the
+      remainder, (14) or will you first pack the clean grain into the narrowest
+      space against the central pillar? (15)
+    </p>
+<pre xml:space="preserve">
+ (14) Lit. "of the chaff," where we should say "corn," the winnowing
+    process separating chaff from grain and grain from chaff.
+
+ (15) If that is the meaning of {ton polon}. Al. "the outer edge or rim
+    of the threshing-floor."
+</pre>
+    <p>
+      Soc. Yes, upon my word! first pack together the clean grain, and proceed.
+      My chaff will now be carried into the empty portion of the floor, and I
+      shall escape the need of winnowing twice over. (16)
+    </p>
+<pre xml:space="preserve">
+ (16) Or, "the same chaff (i.e. unwinnowed corn, Angl. corn) twice."
+</pre>
+    <p>
+      Isch. Really, Socrates, you are fully competent yourself, it seems, to
+      teach an ignorant world (17) the speediest mode of winnowing.
+    </p>
+<pre xml:space="preserve">
+ (17) Lit. "After all, Socrates, it seems you could even teach another
+    how to purge his corn most expeditiously."
+</pre>
+    <p>
+      Soc. It seems, then, as you say, I must have known about these matters,
+      though unconsciously; and here I stand and beat my brains, (18) reflecting
+      whether or not I may not know some other things&mdash;how to refine gold
+      and play the flute and paint pictures&mdash;without being conscious of the
+      fact. Certainly, as far as teaching goes, no one ever taught me these, no
+      more than husbandry; while, as to using my own eyes, I have watched men
+      working at the other arts no less than I have watched them till the soil.
+    </p>
+<pre xml:space="preserve">
+ (18) Lit. "all this while, I am thinking whether..."
+</pre>
+    <p>
+      Isch. Did I not tell you long ago that of all arts husbandry was the
+      noblest, the most generous, just because it is the easiest to learn?
+    </p>
+    <p>
+      Soc. That it is without a doubt, Ischomachus. It seems I must have known
+      the processes of sowing, without being conscious of my knowledge. (19)
+    </p>
+<pre xml:space="preserve">
+ (19) Or, "but for all my science, I was ignorant (of knowing my own
+    knowledge)."
+</pre>
+    <p>
+      XIX
+    </p>
+    <p>
+      Soc. (continuing). But may I ask, is the planting of trees (1) a
+      department in the art of husbandry?
+    </p>
+<pre xml:space="preserve">
+ (1) i.e. of fruit trees, the vine, olive, fig, etc.
+</pre>
+    <p>
+      Isch. Certainly it is.
+    </p>
+    <p>
+      Soc. How is it, then, that I can know about the processes of sowing and at
+      the same time have no knowledge about planting?
+    </p>
+    <p>
+      Isch. Is it so certain that you have no knowledge?
+    </p>
+    <p>
+      Soc. How can you ask me? when I neither know the sort of soil in which to
+      plant, nor yet the depth of hole (2) the plant requires, nor the breadth,
+      or length of ground in which it needs to be embedded; (3) nor lastly, how
+      to lay the plant in earth, with any hope of fostering its growth. (4)
+    </p>
+<pre xml:space="preserve">
+ (2) Reading {to phuto}, "nor yet how deep or broad to sink (the hole)
+    for the plant." Holden (ed. 1886) supplies {bothunon}. Al.
+    {bothron}.
+
+ (3) See Loudon, "Encycl. of Agric." S. 407, ap. Holden: "In France
+    plantations of the vine are made by dibbling in cuttings of two
+    feet of length; pressing the earth firmly to their lower end, an
+    essential part of the operation, noticed even by Xenophon."
+
+ (4) Lit. "how, laid in the soil, the plant will best shoot forth or
+    grow."
+</pre>
+    <p>
+      Isch. Come, then, to lessons, pupil, and be taught whatever you do not
+      know already! You have seen, I know, the sort of trenches which are dug
+      for plants?
+    </p>
+    <p>
+      Soc. Hundreds of times.
+    </p>
+    <p>
+      Isch. Did you ever see one more than three feet deep?
+    </p>
+    <p>
+      Soc. No, I do not think I ever saw one more than two and a half feet deep.
+    </p>
+    <p>
+      Isch. Well, as to the breadth now. Did you ever see a trench more than
+      three feet broad? (5)
+    </p>
+<pre xml:space="preserve">
+ (5) Or, "width," "wide." The commentators cf. Plin. "H. N." xvii. 11,
+    16, 22; Columell. v. 5. 2; ib. iii. 15. 2; Virg. "Georg." ii. 288.
+</pre>
+    <p>
+      Soc. No, upon my word, not even more than two feet broad.
+    </p>
+    <p>
+      Isch. Good! now answer me this question: Did you ever see a trench less
+      than one foot deep?
+    </p>
+    <p>
+      Soc. No, indeed! nor even less than one foot and a half. Why, the plants
+      would be no sooner buried than dug out again, if planted so extremely near
+      the surface.
+    </p>
+    <p>
+      Isch. Here, then, is one matter, Socrates, which you know as well as any
+      one. (6) The trench is not to be sunk deeper than two feet and a half, or
+      shallower than one foot and a half.
+    </p>
+<pre xml:space="preserve">
+ (6) Lit. "quite adequately."
+</pre>
+    <p>
+      Soc. Obviously, a thing so plain appeals to the eye at once.
+    </p>
+    <p>
+      Isch. Can you by eyesight recognise the difference between a dry soil and
+      a moist?
+    </p>
+    <p>
+      Soc. I should certainly select as dry the soil round Lycabettus, (7) and
+      any that resembles it; and as moist, the soil in the marsh meadows of
+      Phalerum, (8) or the like.
+    </p>
+<pre xml:space="preserve">
+ (7) See Leake, "Topog. of Athens," i. 209.
+
+ (8) Or, "the Phaleric marsh-land." See Leake, ib. 231, 427; ii. 9.
+</pre>
+    <p>
+      Isch. In planting, would you dig (what I may call) deep trenches in a dry
+      soil or a moist?
+    </p>
+    <p>
+      Soc. In a dry soil certainly; at any rate, if you set about to dig deep
+      trenches in the moist you will come to water, and there and then an end to
+      further planting.
+    </p>
+    <p>
+      Isch. You could not put it better. We will suppose, then, the trenches
+      have been dug. Does your eyesight take you further? (9) Have you noticed
+      at what season in either case (10) the plants must be embedded?
+    </p>
+<pre xml:space="preserve">
+ (9) Lit. "As soon as the trenches have been dug then, have you further
+    noticed..."
+
+ (10) (1) The vulg. reading {openika... ekatera} = "at what precise
+    time... either (i.e. 'the two different' kinds of) plant," i.e.
+    "vine and olive" or "vine and fig," I suppose; (2) Breit. emend.
+    {opotera... en ekatera} = "which kind of plant... in either
+    soil..."; (3) Schenkl. etc., {openika... en ekatera} = "at
+    what season... in each of the two sorts of soil..."
+</pre>
+    <p>
+      Soc. Certainly. (11)
+    </p>
+<pre xml:space="preserve">
+ (11) There is an obvious lacuna either before or after this remark, or
+    at both places.
+</pre>
+    <p>
+      Isch. Supposing, then, you wish the plants to grow as fast as possible:
+      how will the cutting strike and sprout, do you suppose, most readily?&mdash;after
+      you have laid a layer of soil already worked beneath it, and it merely has
+      to penetrate soft mould? or when it has to force its way through unbroken
+      soil into the solid ground?
+    </p>
+    <p>
+      Soc. Clearly it will shoot through soil which has been worked more quickly
+      than through unworked soil.
+    </p>
+    <p>
+      Isch. Well then, a bed of earth must be laid beneath the plant?
+    </p>
+    <p>
+      Soc. I quite agree; so let it be.
+    </p>
+    <p>
+      Isch. And how do you expect your cutting to root best?&mdash;if set
+      straight up from end to end, pointing to the sky? (12) or if you set it
+      slantwise under its earthy covering, so as to lie like an inverted gamma?
+      (13)
+    </p>
+<pre xml:space="preserve">
+ (12) Lit. "if you set the whole cutting straight up, facing
+    heavenwards."
+
+ (13) i.e. Anglice, "like the letter {G} upon its back" {an inverted
+    "upper-case" gamma looks like an L}. See Lord Bacon, "Nat. Hist."
+    Cent. v. 426: "When you would have many new roots of fruit-trees,
+    take a low tree and bow it and lay all his branches aflat upon the
+    ground and cast earth upon them; and every twig will take root.
+    And this is a very profitable experiment for costly trees (for the
+    boughs will make stock without charge), such as are apricots,
+    peaches, almonds, cornelians, mulberries, figs, etc. The like is
+    continually practised with vines, roses, musk roses, etc."
+</pre>
+    <p>
+      Soc. Like an inverted gamma, to be sure, for so the plant must needs have
+      more eyes under ground. Now it is from these same eyes of theirs, if I may
+      trust my own, (14) that plants put forth their shoots above ground. I
+      imagine, therefore, the eyes still underground will do the same precisely,
+      and with so many buds all springing under earth, the plant itself, I
+      argue, as a whole will sprout and shoot and push its way with speed and
+      vigour.
+    </p>
+<pre xml:space="preserve">
+ (14) Lit. "it is from their eyes, I see, that plants..."
+</pre>
+    <p>
+      Isch. I may tell you that on these points, too, your judgment tallies with
+      my own. But now, should you content yourself with merely heaping up the
+      earth, or will you press it firmly round your plant?
+    </p>
+    <p>
+      Soc. I should certainly press down the earth; for if the earth is not
+      pressed down, I know full well that at one time under the influence of
+      rain the unpressed soil will turn to clay or mud; at another, under the
+      influence of the sun, it will turn to sand or dust to the very bottom: so
+      that the poor plant runs a risk of being first rotted with moisture by the
+      rain, and next of being shrivelled up with drought through overheating of
+      the roots. (15)
+    </p>
+<pre xml:space="preserve">
+ (15) Through "there being too much bottom heat." Holden (ed. 1886).
+</pre>
+    <p>
+      Isch. So far as the planting of vines is concerned, it appears, Socrates,
+      that you and I again hold views precisely similar.
+    </p>
+    <p>
+      And does this method of planting apply also to the fig-tree? (I inquired).
+    </p>
+    <p>
+      Isch. Surely, and not to the fig-tree alone, but to all the rest of
+      fruit-trees. (16) What reason indeed would there be for rejecting in the
+      case of other plant-growths (17) what is found to answer so well with the
+      vine?
+    </p>
+<pre xml:space="preserve">
+ (16) {akrodrua} = "edible fruits" in Xenophon's time. See Plat.
+    "Criti." 115 B; Dem. "c. Nicostr." 1251; Aristot. "Hist. An."
+    viii. 28. 8, {out akrodrua out opora khronios}; Theophr. "H. Pl."
+    iv. 4. 11. (At a later period, see "Geopon." x. 74, = "fruits
+    having a hard rind or shell," e.g. nuts, acorns, as opposed to
+    pears, apples, grapes, etc., {opora}.) See further the interesting
+    regulations in Plat. "Laws," 844 D, 845 C.
+
+ (17) Lit. "planting in general."
+</pre>
+    <p>
+      Soc. How shall we plant the olive, pray, Ischomachus?
+    </p>
+    <p>
+      Isch. I see your purpose. You ask that question with a view to put me to
+      the test, (18) when you know the answer yourself as well as possible. You
+      can see with your own eyes (19) that the olive has a deeper trench dug,
+      planted as it is so commonly by the side of roads. You can see that all
+      the young plants in the nursery adhere to stumps. (20) And lastly, you can
+      see that a lump of clay is placed on the head of every plant, (21) and the
+      portion of the plant above the soil is protected by a wrapping. (22)
+    </p>
+<pre xml:space="preserve">
+ (18) Plat. "Prot." 311 B, 349 C; "Theaet." 157 C: "I cannot make out
+    whether you are giving your own opinion, or only wanting to draw
+    me out" (Jowett).
+
+ (19) For the advantage, see "Geopon." iii. 11. 2.
+
+ (20) Holden cf. Virg. "Georg." ii. 30&mdash;
+</pre>
+    <p>
+      quin et caudicibus sectis, mirabile dictu, truditur e sicco radix oleagina
+      ligno.
+    </p>
+    <p>
+      The stock in slices cut, and forth shall shoot, O passing strange! from
+      each dry slice a root (Holden).
+    </p>
+    <p>
+      See John Martyn ad loc.: "La Cerda says, that what the Poet here speaks of
+      was practised in Spain in his time. They take the trunk of an olive, says
+      he, deprive it of its root and branches, and cut it into several pieces,
+      which they put into the ground, whence a root and, soon afterwards, a tree
+      is formed." This mode of propagating by dry pieces of the trunk (with bark
+      on) is not to be confounded with that of "truncheons" mentioned in
+      "Georg." ii. 63.
+    </p>
+<pre xml:space="preserve">
+ (21) See Theophr. "H. Pl." ii. 2, 4; "de Caus." iii. 5. 1; "Geopon."
+    ix. 11. 4, ap. Hold.; Col. v. 9. 1; xi. 2. 42.
+
+ (22) Or, "covered up for protection."
+</pre>
+    <p>
+      Soc. Yes, all these things I see.
+    </p>
+    <p>
+      Isch. Granted, you see: what is there in the matter that you do not
+      understand? Perhaps you are ignorant how you are to lay the potsherd on
+      the clay at top?
+    </p>
+    <p>
+      Soc. No, in very sooth, not ignorant of that Ischomachus, or anything you
+      mentioned. That is just the puzzle, and again I beat my brains to discover
+      why, when you put to me that question a while back: "Had I, in brief, the
+      knowledge how to plant?" I answered, "No." Till then it never would have
+      struck me that I could say at all how planting must be done. But no sooner
+      do you begin to question me on each particular point than I can answer
+      you; and what is more, my answers are, you tell me, accordant with the
+      views of an authority (23) at once so skilful and so celebrated as
+      yourself. Really, Ischomachus, I am disposed to ask: "Does teaching
+      consist in putting questions?" (24) Indeed, the secret of your system has
+      just this instant dawned upon me. I seem to see the principle in which you
+      put your questions. You lead me through the field of my own knowledge,
+      (25) and then by pointing out analogies (26) to what I know, persuade me
+      that I really know some things which hitherto, as I believed, I had no
+      knowledge of.
+    </p>
+<pre xml:space="preserve">
+ (23) Or, "whose skill in farming is proverbial."
+
+ (24) Lit. "Is questioning after all a kind of teaching?" See Plat.
+    "Meno"; "Mem." IV. vi. 15.
+
+ (25) It appears, then, that the Xenophontean Socrates has {episteme}
+    of a sort.
+
+ (26) Or, "a series of resemblances," "close parallels," reading
+    {epideiknus}: or if with Breit. {apodeiknus}, transl. "by proving
+    such or such a thing is like some other thing known to me
+    already."
+</pre>
+    <p>
+      Isch. Do you suppose if I began to question you concerning money and its
+      quality, (27) I could possibly persuade you that you know the method to
+      distinguish good from false coin? Or could I, by a string of questions
+      about flute-players, painters, and the like, induce you to believe that
+      you yourself know how to play the flute, or paint, and so forth?
+    </p>
+<pre xml:space="preserve">
+ (27) Lit. "whether it is good or not."
+</pre>
+    <p>
+      Soc. Perhaps you might; for have you not persuaded me I am possessed of
+      perfect knowledge of this art of husbandry, (28) albeit I know that no one
+      ever taught this art to me?
+    </p>
+<pre xml:space="preserve">
+ (28) Or, "since you actually succeeded in persuading me I was
+    scientifically versed in," etc. See Plat. "Statesm." 301 B;
+    "Theaet." 208 E; Aristot. "An. Post." i. 6. 4; "Categ." 8. 41.
+</pre>
+    <p>
+      Isch. Ah! that is not the explanation, Socrates. The truth is what I told
+      you long ago and kept on telling you. Husbandry is an art so gentle, so
+      humane, that mistress-like she makes all those who look on her or listen
+      to her voice intelligent (29) of herself at once. Many a lesson does she
+      herself impart how best to try conclusions with her. (30) See, for
+      instance, how the vine, making a ladder of the nearest tree whereon to
+      climb, informs us that it needs support. (31) Anon it spreads its leaves
+      when, as it seems to say, "My grapes are young, my clusters tender," and
+      so teaches us, during that season, to screen and shade the parts exposed
+      to the sun's rays; but when the appointed moment comes, when now it is
+      time for the swelling clusters to be sweetened by the sun, behold, it
+      drops a leaf and then a leaf, so teaching us to strip it bare itself and
+      let the vintage ripen. With plenty teeming, see the fertile mother shows
+      her mellow clusters, and the while is nursing a new brood in primal
+      crudeness. (32) So the vine plant teaches us how best to gather in the
+      vintage, even as men gather figs, the juiciest first. (33)
+    </p>
+<pre xml:space="preserve">
+ (29) Or, "gives them at once a perfect knowledge of herself."
+
+ (30) Lit. "best to deal with her," "make use of her."
+
+ (31) Lit. "teaches us to prop it."
+
+ (32) Lit. "yet immature."
+
+ (33) Or, "first one and then another as it swells." Cf. Shakespeare:
+</pre>
+    <p>
+      The mellow plum doth fall, the green sticks fast, Or being early pluck'd
+      is sour to taste ("V. and A." 527).
+    </p>
+    <p>
+      XX
+    </p>
+    <p>
+      At this point in the conversation I remarked: Tell me, Ischomachus, if the
+      details of the art of husbandry are thus easy to learn, and all alike know
+      what needs to be done, how does it happen that all farmers do not fare
+      like, but some live in affluence owning more than they can possibly enjoy,
+      while others of them fail to obtain the barest necessities and actually
+      run into debt?
+    </p>
+    <p>
+      I will tell you, Socrates (Ischomachus replied). It is neither knowledge
+      nor lack of knowledge in these husbandmen which causes some to be well
+      off, while others are in difficulties; nor will you ever hear such tales
+      afloat as that this or that estate has gone to ruin because the sower
+      failed to sow evenly, or that the planter failed to plant straight rows of
+      plants, or that such an one, (1) being ignorant what soil was best suited
+      to bear vines, had set his plants in sterile ground, or that another (2)
+      was in ignorance that fallow must be broken up for purposes of sowing, or
+      that a third (3) was not aware that it is good to mix manure in with the
+      soil. No, you are much more likely to hear said of So-and-so: No wonder
+      the man gets in no wheat from his farm, when he takes no pains to have it
+      sown or properly manured. Or of some other that he grows no wine: Of
+      course not, when he takes no pains either to plant new vines or to make
+      those he has bear fruit. A third has neither figs nor olives; and again
+      the self-same reason: He too is careless, and takes no steps whatever to
+      succeed in growing either one or other. These are the distinctions which
+      make all the difference to prosperity in farming, far more than the
+      reputed discovery of any clever agricultural method or machine. (4)
+    </p>
+<pre xml:space="preserve">
+ (1) "Squire This."
+
+ (2) "Squire That."
+
+ (3) "Squire T'other."
+
+ (4) There is something amiss with the text at this point. For
+    emendations see Breit., Schenkl, Holden, Hartman.
+</pre>
+    <p>
+      You will find the principle applies elsewhere. There are points of
+      strategic conduct in which generals differ from each other for the better
+      or the worse, not because they differ in respect of wit or judgment, but
+      of carefulness undoubtedly. I speak of things within the cognisance of
+      every general, and indeed of almost every private soldier, which some
+      commanders are careful to perform and others not. Who does not know, for
+      instance, that in marching through a hostile territory an army ought to
+      march in the order best adapted to deliver battle with effect should need
+      arise? (5)&mdash;a golden rule which, punctually obeyed by some, is
+      disobeyed by others. Again, as all the world knows, it is better to place
+      day and night pickets (6) in front of an encampment. Yet even that is a
+      procedure which, carefully observed at times, is at times as carelessly
+      neglected. Once more: not one man in ten thousand, (7) I suppose, but
+      knows that when a force is marching through a narrow defile, the safer
+      method is to occupy beforehand certain points of vantage. (8) Yet this
+      precaution also has been known to be neglected.
+    </p>
+<pre xml:space="preserve">
+ (5) See Thuc. ii. 81: "The Hellenic troops maintained order on the
+    march and kept a look-out until..."&mdash;Jowett.
+
+ (6) See "Cyrop." I. vi. 43.
+
+ (7) Lit. "it would be hard to find the man who did not know."
+
+ (8) Or, "to seize advantageous positions in advance." Cf. "Hiero," x.
+    5.
+</pre>
+    <p>
+      Similarly, every one will tell you that manure is the best thing in the
+      world for agriculture, and every one can see how naturally it is produced.
+      Still, though the method of production is accurately known, though there
+      is every facility to get it in abundance, the fact remains that, while one
+      man takes pains to have manure collected, another is entirely neglectful.
+      And yet God sends us rain from heaven, and every hollow place becomes a
+      standing pool, while earth supplies materials of every kind; the sower,
+      too, about to sow must cleanse the soil, and what he takes as refuse from
+      it needs only to be thrown into water and time itself will do the rest,
+      shaping all to gladden earth. (9) For matter in every shape, nay earth
+      itself, (10) in stagnant water turns to fine manure.
+    </p>
+<pre xml:space="preserve">
+ (9) Lit. "Time itself will make that wherein Earth rejoices."
+
+ (10) i.e. "each fallen leaf, each sprig or spray of undergrowth, the
+    very weeds, each clod." Lit. "what kind of material, what kind of
+    soil does not become manure when thrown into stagnant water?"
+</pre>
+    <p>
+      So, again, as touching the various ways in which the earth itself needs
+      treatment, either as being too moist for sowing, or too salt (11) for
+      planting, these and the processes of cure are known to all men: how in one
+      case the superfluous water is drawn off by trenches, and in the other the
+      salt corrected by being mixed with various non-salt bodies, moist or dry.
+      Yet here again, in spite of knowledge, some are careful of these matters,
+      others negligent.
+    </p>
+<pre xml:space="preserve">
+ (11) See Anatol. "Geop." ii. 10. 9; Theophr. "de Caus." ii. 5. 4, 16.
+    8, ap. Holden. Cf. Virg. "Georg." ii. 238:
+</pre>
+    <p>
+      salsa autem tellus, et quae perhibetur amara frugibus infelix.
+    </p>
+    <p>
+      But even if a man were altogether ignorant what earth can yield, were he
+      debarred from seeing any fruit or plant, prevented hearing from the lips
+      of any one the truth about this earth: even so, I put it to you, it would
+      be easier far for any living soul to make experiments on a piece of land,
+      (12) than on a horse, for instance, or on his fellow-man. For there is
+      nought which earth displays with intent to deceive, but in clear and
+      simple language stamped with the seal of truth she informs us what she can
+      and cannot do. (13) Thus it has ever seemed to me that earth is the best
+      discoverer of true honesty, (14) in that she offers all her stores of
+      knowledge in a shape accessible to the learner, so that he who runs may
+      read. Here it is not open to the sluggard, as in other arts, to put
+      forward the plea of ignorance or lack of knowledge, for all men know that
+      earth, if kindly treated, will repay in kind. No! there is no witness (15)
+      against a coward soul so clear as that of husbandry; (16) since no man
+      ever yet persuaded himself that he could live without the staff of life.
+      He therefore that is unskilled in other money-making arts and will not
+      dig, shows plainly he is minded to make his living by picking and
+      stealing, or by begging alms, or else he writes himself down a very fool.
+      (17)
+    </p>
+<pre xml:space="preserve">
+ (12) Or, "this fair earth herself."
+
+ (13) Or, "earth our mother reveals her powers and her impotence."
+
+ (14) Lit. "of the good and the bad." Cf. Dem. "adv. Phorm." 918. 18.
+
+ (15) Lit. "no accuser of." Cf. Aesch. "Theb." 439.
+
+ (16) Reading, with Sauppe, {all' e georgia}, or if, with Jacobs, {e en
+    georgia argia}, transl. "as that of idleness in husbandry."
+
+ (17) Or, "if not, he must be entirely irrational." Cf. Plat. "Apol."
+    37 C.
+</pre>
+    <p>
+      Presently, Ischomachus proceeded: Now it is of prime importance, (18) in
+      reference to the profitableness or unprofitableness of agriculture, even
+      on a large estate where there are numerous (19) workfolk, (20) whether a
+      man takes any pains at all to see that his labourers are devoted to the
+      work on hand during the appointed time, (21) or whether he neglects that
+      duty. Since one man will fairly distance ten (22) simply by working at the
+      time, and another may as easily fall short by leaving off before the hour.
+      (23) In fact, to let the fellows take things easily the whole day through
+      will make a difference easily of half in the whole work. (24)
+    </p>
+<pre xml:space="preserve">
+ (18) Lit. "it made a great difference, he said, with regard to profit
+    and loss in agriculture."
+
+ (19) Or if, after Hertlein, adding {kai meionon}, transl. "workmen now
+    more, now less, in number."
+
+ (20) {ergasteron}, "poet." L. &amp; S. cf. "Orph. H." 65. 4. See above, v.
+    15; xiii. 10.
+
+ (21) Cf. Herod. II. ii. 2.
+
+ (22) Or, "Why! one man in ten makes all the difference by..."
+    {para} = "by comparison with."
+
+ (23) Reading as vulg., or if {to me pro k.t.l.} transl. "by not
+    leaving off, etc."
+
+ (24) i.e. "is a difference of fifty per cent on the whole work."
+</pre>
+    <p>
+      As, on a walking-expedition, it may happen, of two wayfarers, the one will
+      gain in pace upon the other half the distance say in every five-and-twenty
+      miles, (25) though both alike are young and hale of body. The one, in
+      fact, is bent on compassing the work on which he started, he steps out
+      gaily and unflinchingly; the other, more slack in spirit, stops to recruit
+      himself and contemplate the view by fountain side and shady nook, as
+      though his object were to court each gentle zephyr. So in farm work; there
+      is a vast difference as regards performance between those who do it not,
+      but seek excuse for idleness and are suffered to be listless. Thus,
+      between good honest work and base neglect there is as great a difference
+      as there is between&mdash;what shall I say?&mdash;why, work and idleness.
+      (26) The gardeners, look, are hoeing vines to keep them clean and free of
+      weeds; but they hoe so sorrily that the loose stuff grows ranker and more
+      plentiful. Can you call that (27) anything but idleness?
+    </p>
+<pre xml:space="preserve">
+ (25) Lit. "per 200 stades."
+
+ (26) Or, "wholly to work and wholly to be idle." Reading as Sauppe,
+    etc., or if with Holden, etc., {to de de kalos kai to kakos
+    ergazesthai e epimeleisthai}, transl. "between toil and
+    carefulness well or ill expended there lies all the difference;
+    the two things are sundered as wide apart as are the poles of work
+    and play," etc. A. Jacobs' emend. ap. Hartm. "An. Xen." p. 211,
+    {to de de kakos ergazesthai e kakos epimeleisthai kei to kalos},
+    seems happy.
+
+ (27) Or, "such a hoer aught but an idle loon."
+</pre>
+    <p>
+      Such, Socrates, are the ills which cause a house to crumble far more than
+      lack of scientific knowledge, however rude it be. (28) For if you will
+      consider; on the one hand, there is a steady outflow (29) of expenses from
+      the house, and, on the other, a lack of profitable works outside to meet
+      expenses; need you longer wonder if the field-works create a deficit and
+      not a surplus? In proof, however, that the man who can give the requisite
+      heed, while straining every nerve in the pursuit of agriculture, has
+      speedy (30) and effective means of making money, I may cite the instance
+      of my father, who had practised what he preached. (31)
+    </p>
+<pre xml:space="preserve">
+ (28) Cf. Thuc. v. 7; Plat. "Rep." 350 A; "Theaet." 200 B.
+
+ (29) Or, "the expenses from the house are going on at the full rate,"
+    {enteleis}. Holden cf. Aristoph. "Knights," 1367: {ton misthon
+    apodoso 'ntele}, "I'll have the arrears of seamen's wages paid to
+    a penny" (Frere).
+
+ (30) {anutikotaten}. Cf. "Hipparch," ii. 6.
+
+ (31) Or, "who merely taught me what he had himself carried out in
+    practice."
+</pre>
+    <p>
+      Now, my father would never suffer me to purchase an estate already under
+      cultivation, but if he chanced upon a plot of land which, owing to the
+      neglect or incapacity of the owner, was neither tilled nor planted, (32)
+      nothing would satisfy him but I must purchase it. He had a saying that
+      estates already under cultivation cost a deal of money and allowed of no
+      improvement; and where there is no prospect of improvement, more than half
+      the pleasure to be got from the possession vanishes. The height of
+      happiness was, he maintained, to see your purchase, be it dead chattel or
+      live animal, (33) go on improving daily under your own eyes. (34) Now,
+      nothing shows a larger increase (35) than a piece of land reclaimed from
+      barren waste and bearing fruit a hundredfold. I can assure you, Socrates,
+      many is the farm which my father and I made worth I do not know how many
+      times more than its original value. And then, Socrates, this valuable
+      invention (36) is so easy to learn that you who have but heard it know and
+      understand it as well as I myself do, and can go away and teach it to
+      another if you choose. Yet my father did not learn it of another, nor did
+      he discover it by a painful mental process; (37) but, as he has often told
+      me, through pure love of husbandry and fondness of toil, he would become
+      enamoured of such a spot as I describe, (38) and then nothing would
+      content him but he must own it, in order to have something to do, and at
+      the same time, to derive pleasure along with profit from the purchase. For
+      you must know, Socrates, of all Athenians I have ever heard of, my father,
+      as it seems to me, had the greatest love for agricultural pursuits.
+    </p>
+<pre xml:space="preserve">
+ (32) i.e. out of cultivation, whether as corn land or for fruit trees,
+    viz. olive, fig, vine, etc.
+
+ (33) Or, "be it a dead thing or a live pet." Cf. Plat. "Theaet." 174
+    B; "Laws," 789 B, 790 D, 819 B; "C. I." 1709.
+
+ (34) Cf. "Horsem." iii. 1; and see Cowley's Essay above referred to.
+
+ (35) Or, "is susceptible of greater improvement."
+
+ (36) Or, "discovery." See "Anab." III. v. 12; "Hell." IV. v. 4;
+    "Hunting," xiii. 13.
+
+ (37) Or, "nor did he rack his brains to discover it." See "Mem." III.
+    v. 23. Cf. Aristoph. "Clouds," 102, {merimnophrontistai}, minute
+    philosophers.
+
+ (38) "He could not see an estate of the sort described but he must
+    fall over head and ears in love with it at first sight; have it he
+    must."
+</pre>
+    <p>
+      When I heard this, I could not resist asking a question; Ischomachus (I
+      said), did your father retain possession of all the farms he put under
+      cultivation, or did he part with them whenever he was offered a good
+      price?
+    </p>
+    <p>
+      He parted with them, without a doubt (replied Ischomachus), but then at
+      once he bought another in the place of what he sold, and in every case an
+      untilled farm, in order to gratify his love for work.
+    </p>
+    <p>
+      As you describe him (I proceeded), your father must truly have been formed
+      by nature with a passion for husbandry, not unlike that corn-hunger which
+      merchants suffer from. You know their habits: by reason of this craving
+      after corn, (39) whenever they hear that corn is to be got, they go
+      sailing off to find it, even if they must cross the Aegean, or the Euxine,
+      or the Sicilian seas. And when they have got as much as ever they can get,
+      they will not let it out of their sight, but store it in the vessel on
+      which they sail themselves, and off they go across the seas again. (40)
+      Whenever they stand in need of money, they will not discharge their
+      precious cargo, (41) at least not in haphazard fashion, wherever they may
+      chance to be; but first they find out where corn is at the highest value,
+      and where the inhabitants will set the greatest store by it, and there
+      they take and deliver the dear article. Your father's fondness for
+      agriculture seems to bear a certain family resemblance to this passion.
+    </p>
+<pre xml:space="preserve">
+ (39) Lit. "of their excessive love for corn."
+
+ (40) Lit. "they carry it across the seas again, and that, too, after
+    having stored it in the hold of the very vessel in which they sail
+    themselves."
+
+ (41) Or, "their treasure." {auton} throughout, which indeed is the
+    humour of the passage. The love of John Barleycorn is their master
+    passion.
+</pre>
+    <p>
+      To these remarks Ischomachus replied: You jest, Socrates; but still I hold
+      to my belief: that man is fond of bricks and mortar who no sooner has
+      built one house than he must needs sell it and proceed to build another.
+    </p>
+    <p>
+      To be sure, Ischomachus (I answered), and for my part I assure you, upon
+      oath, I, Socrates, do verily and indeed believe (42) you that all men by
+      nature love (or hold they ought to love) those things wherebysoever they
+      believe they will be benefited.
+    </p>
+<pre xml:space="preserve">
+ (32) Reading {e men pisteuein soi phusei (nomizein) philein tauta
+    pantas...}; and for the "belief" propounded with so much
+    humorous emphasis, see Adam Smith, "Moral Sentiments." Hartman,
+    "An. Xen." 180, cf. Plat. "Lysis."
+</pre>
+    <p>
+      XXI
+    </p>
+    <p>
+      After a pause, I added: I am turning over in my mind how cleverly you have
+      presented the whole argument to support your thesis: which was, that of
+      all arts the art of husbandry is the easiest to learn. And now, as the
+      result of all that has been stated, I am entirely persuaded that this is
+      so.
+    </p>
+    <p>
+      Isch. Yes, Socrates, indeed it is. But I, on my side, must in turn admit
+      that as regards that faculty which is common alike to every kind of
+      conduct (tillage, or politics, the art of managing a house, or of
+      conducting war), the power, namely, of command (1)&mdash;I do subscribe to
+      your opinion, that on this score one set of people differ largely from
+      another both in point of wit and judgement. On a ship of war, for
+      instance, (2) the ship is on the high seas, and the crew must row whole
+      days together to reach moorings. (3) Now note the difference. Here you may
+      find a captain (4) able by dint of speech and conduct to whet the souls of
+      those he leads, and sharpen them to voluntary toils; and there another so
+      dull of wit and destitute of feeling that it will take his crew just twice
+      the time to finish the same voyage. See them step on shore. The first
+      ship's company are drenched in sweat; but listen, they are loud in praise
+      of one another, the captain and his merry men alike. And the others? They
+      are come at last; they have not turned a hair, the lazy fellows, but for
+      all that they hate their officer and by him are hated.
+    </p>
+<pre xml:space="preserve">
+ (1) See "Mem." I. i. 7.
+
+ (2) Or, "the crew must row the livelong day..."
+
+ (3) For an instance see "Hell." VI. ii. 27, Iphicrates' periplus.
+
+ (4) Or, "one set of boatswains." See Thuc. ii. 84. For the duties of
+    the Keleustes see "Dict. Gk. Rom. Ant." s.v. portisculus; and for
+    the type of captain see "Hell." V. i. 3, Teleutias.
+</pre>
+    <p>
+      Generals, too, will differ (he proceeded), the one sort from the other, in
+      this very quality. Here you have a leader who, incapable of kindling a
+      zest for toil and love of hairbreadth 'scapes, is apt to engender in his
+      followers that base spirit which neither deigns nor chooses to obey,
+      except under compulsion. They even pride and plume themselves, (5) the
+      cowards, on their opposition to their leader; this same leader who, in the
+      end, will make his men insensible to shame even in presence of most foul
+      mishap. On the other hand, put at their head another stamp of general: one
+      who is by right divine (6) a leader, good and brave, a man of scientific
+      knowledge. Let him take over to his charge those malcontents, or others
+      even of worse character, and he will have them presently ashamed of doing
+      a disgraceful deed. "It is nobler to obey" will be their maxim. They will
+      exult in personal obedience and in common toil, where toil is needed,
+      cheerily performed. For just as an unurged zeal for voluntary service (7)
+      may at times invade, we know, the breasts of private soldiers, so may like
+      love of toil with emulous longing to achieve great deeds of valour under
+      the eyes of their commander, be implanted in whole armies by good
+      officers.
+    </p>
+<pre xml:space="preserve">
+ (5) Lit. "magnify themselves." See "Ages." x. 2; "Pol. Lac." viii. 2.
+
+ (6) Or, "god-like," "with something more than human in him." See Hom.
+    "Il." xxiv. 259:
+</pre>
+    <p>
+      {oude eokei andros ge thnetou pais emmenai alla theoio.}
+    </p>
+    <p>
+      "Od." iv. 691; {theioi basilees}. Cf. Carlyle, "Heroes"; Plat. "Meno," 99
+      D: Soc. "And may we not, Meno, truly call those men divine who, having no
+      understanding, yet succeed in many a grand deed and word?" And below: Soc.
+      "And the women too, Meno, call good men divine; and the Spartans, when
+      they praise a good man, say, 'that he is a divine man'" (Jowett). Arist.
+      "Eth. N." vii. 1: "That virtue which transcends the human, and which is of
+      an heroic or godlike type, such as Priam, in the poems of Homer, ascribes
+      to Hector, when wishing to speak of his great goodness:
+    </p>
+<pre xml:space="preserve">
+     Not woman-born seemed he, but sprung from gods."
+</pre>
+    <p>
+      And below: "And exactly as it is a rare thing to find a man of godlike
+      nature&mdash;to use the expression of the Spartans, 'a godlike man,' which
+      they apply to those whom they expressively admire&mdash;so, too, brutality
+      is a type of character rarely found among men" (Robert Williams).
+    </p>
+<pre xml:space="preserve">
+ (7) Reading {etheloponia tis}, or if {philoponia}, transl. "just as
+    some strange delight in labour may quicken in the heart of many an
+    individual soldier." See "Anab." IV. vii. 11.
+</pre>
+    <p>
+      Happy must that leader be whose followers are thus attached to him: beyond
+      all others he will prove a stout and strong commander. And by strong, I
+      mean, not one so hale of body as to tower above the stoutest of the
+      soldiery themselves; no, nor him whose skill to hurl a javelin or shoot an
+      arrow will outshine the skilfullest; nor yet that mounted on the fleetest
+      charger it shall be his to bear the brunt of danger foremost amid the
+      knightliest horsemen, the nimblest of light infantry. No, not these, but
+      who is able to implant a firm persuasion in the minds of all his soldiers:
+      follow him they must and will through fire, if need be, or into the jaws
+      of death. (8)
+    </p>
+<pre xml:space="preserve">
+ (8) Or, "through flood and fire or other desperate strait." Cf.
+    "Anab." II. vi. 8.
+</pre>
+    <p>
+      Lofty of soul and large of judgment (9) may he be designated justly, at
+      whose back there steps a multitude stirred by his sole sentiment; not
+      unreasonably may he be said to march "with a mighty arm," (10) to whose
+      will a thousand willing hands are prompt to minister; a great man in every
+      deed he is who can achieve great ends by resolution rather than brute
+      force.
+    </p>
+<pre xml:space="preserve">
+ (9) See "Ages." ix. 6, "of how lofty a sentiment."
+
+ (10) See Herod. vii. 20, 157; Thuc. iii. 96.
+</pre>
+    <p>
+      So, too, within the field of private industry, the person in authority, be
+      it the bailiff, be it the overseer, (11) provided he is able to produce
+      unflinching energy, intense and eager, for the work, belongs to those who
+      haste to overtake good things (12) and reap great plenty. Should the
+      master (he proceeded), being a man possessed of so much power, Socrates,
+      to injure the bad workman and reward the zealous&mdash;should he suddenly
+      appear, and should his appearance in the labour field produce no visible
+      effect upon his workpeople, I cannot say I envy or admire him. But if the
+      sight of him is followed by a stir of movement, if there come upon (13)
+      each labourer fresh spirit, with mutual rivalry and keen ambition, drawing
+      out the finest qualities of each, (14) of him I should say, Behold a man
+      of kingly disposition. And this, if I mistake not, is the quality of
+      greatest import in every operation which needs the instrumentality of man;
+      but most of all, perhaps, in agriculture. Not that I would maintain that
+      it is a thing to be lightly learnt by a glance of the eye, or hearsay
+      fashion, as a tale that is told. Far from it, I assert that he who is to
+      have this power has need of education; he must have at bottom a good
+      natural disposition; and, what is greatest of all, he must be himself a
+      god-like being. (15) For if I rightly understand this blessed gift, this
+      faculty of command over willing followers, by no means is it, in its
+      entirety, a merely human quality, but it is in part divine. It is a gift
+      plainly given to those truly initiated (16) in the mystery of
+      self-command. Whereas despotism over unwilling slaves, the heavenly ones
+      give, as it seems to me, to those whom they deem worthy to live the life
+      of Tantalus in Hades, of whom it is written (17) "he consumes unending
+      days in apprehension of a second death."
+    </p>
+<pre xml:space="preserve">
+ (11) According to Sturz, "Lex." s.v., the {epitropos} is (as a rule,
+    see "Mem." II. viii.) a slave or freedman, the {epistates} a free
+    man. See "Mem." III. v. 18.
+
+ (12) Apparently a homely formula, like "make hay whilst the sun
+    shines," "a stitch in time saves nine."
+
+ (13) Cf. Hom. "Il." ix. 436, xvii. 625; "Hell." VII. i. 31.
+
+ (14) Reading {kratiste ousa}, or if with Heindorf, {kratisteusai},
+    transl. "to prove himself the best."
+
+ (15) See "Cyrop." I. i. 3; Grote, "Plato," vol. iii. 571.
+
+ (16) See Plat. "Phaed." 69 C; Xen. "Symp." i. 10.
+
+ (17) Or, "it is said." See Eur. "Orest." 5, and Porson ad loc.
+</pre>
+    <p>
+      <br /><br /><br /><br />
+    </p>
+<pre xml:space="preserve">
+
+
+
+
+
+End of the Project Gutenberg EBook of The Economist, by Xenophon
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE ECONOMIST ***
+
+***** This file should be named 1173-h.htm or 1173-h.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/1/1/7/1173/
+
+Produced by John Bickers, and David Widger
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
+</pre>
+  </body>
+</html>
diff --git a/old/1173.txt b/old/1173.txt
new file mode 100644
index 0000000..8904035
--- /dev/null
+++ b/old/1173.txt
@@ -0,0 +1,4872 @@
+The Project Gutenberg EBook of The Economist, by Xenophon
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Economist
+
+Author: Xenophon
+
+Translator: H. G. Dakyns
+
+Posting Date: August 20, 2008 [EBook #1173]
+Release Date: January, 1998
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE ECONOMIST ***
+
+
+
+
+Produced by John Bickers
+
+
+
+
+
+THE ECONOMIST
+
+By Xenophon
+
+Translation by H. G. Dakyns
+
+
+
+
+     Xenophon the Athenian was born 431 B.C. He was a
+     pupil of Socrates. He marched with the Spartans,
+     and was exiled from Athens. Sparta gave him land
+     and property in Scillus, where he lived for many
+     years before having to move once more, to settle
+     in Corinth. He died in 354 B.C.
+
+
+
+     The Economist records Socrates and Critobulus in
+     a talk about profitable estate management, and a
+     lengthy recollection by Socrates of Ischomachus'
+     discussion of the same topic.
+
+
+
+PREPARER'S NOTE
+
+     This was typed from Dakyns' series, "The Works of Xenophon," a
+     four-volume set. The complete list of Xenophon's works (though
+     there is doubt about some of these) is:
+
+     Work                                   Number of books
+
+     The Anabasis                                         7
+     The Hellenica                                        7
+     The Cyropaedia                                       8
+     The Memorabilia                                      4
+     The Symposium                                        1
+     The Economist                                        1
+     On Horsemanship                                      1
+     The Sportsman                                        1
+     The Cavalry General                                  1
+     The Apology                                          1
+     On Revenues                                          1
+     The Hiero                                            1
+     The Agesilaus                                        1
+     The Polity of the Athenians and the Lacedaemonians   2
+
+     Text in brackets "{}" is my transliteration of Greek text into
+     English using an Oxford English Dictionary alphabet table. The
+     diacritical marks have been lost.
+
+
+
+
+
+
+
+The Economist
+
+by Xenophon
+
+Translation by H. G. Dakyns
+
+
+
+
+THE ECONOMIST [1]
+
+A Treatise on the Science of the Household in the form of a Dialogue
+
+
+
+INTERLOCUTORS
+
+Socrates and Critobulus
+
+At Chapter VII. a prior discussion held between Socrates and Ischomachus
+is introduced: On the life of a "beautiful and good" man.
+
+In these chapters (vii.-xxi.) Socrates is represented by the author
+as repeating for the benefit of Critobulus and the rest certain
+conversations which he had once held with the beautiful and good
+Ischomachus on the essentials of economy. It was a tete-a-tete
+discussion, and in the original Greek the remarks of the two speakers
+are denoted by such phrases as {ephe o 'Iskhomakhos--ephen egio}--"said
+(he) Ischomachus," "said I." (Socrates) To save the repetition of
+expressions tedious in English, I have, whenever it seemed help to do
+so, ventured to throw parts of the reported conversations into dramatic
+form, inserting "Isch." "Soc." in the customary way to designate the
+speakers; but these, it must be borne in mind, are merely "asides"
+to the reader, who will not forget that Socrates is the narrator
+throughout--speaking of himself as "I," and of Ischomachus as "he," or
+by his name.--Translator's note, addressed to the English reader.
+
+
+
+
+I
+
+I once heard him [2] discuss the topic of economy [3] after the
+following manner. Addressing Critobulus, [4] he said: Tell me,
+Critobulus, is "economy," like the words "medicine," "carpentry,"
+"building," "smithying," "metal-working," and so forth, the name of a
+particular kind of knowledge or science?
+
+ [1] By "economist" we now generally understand "political economist,"
+    but the use of the word as referring to domestic economy, the
+    subject matter of the treatise, would seem to be legitimate.
+
+ [2] "The master."
+
+ [3] Lit. "the management of a household and estate." See Plat. "Rep."
+    407 B; Aristot. "Eth. N." v. 6; "Pol." i. 3.
+
+ [4] See "Mem." I. iii. 8; "Symp." p. 292.
+
+Crit. Yes, I think so.
+
+Soc. And as, in the case of the arts just named, we can state the proper
+work or function of each, can we (similarly) state the proper work and
+function of economy?
+
+Crit. It must, I should think, be the business of the good economist [5]
+at any rate to manage his own house or estate well.
+
+ [5] Or, "manager of a house or estate."
+
+Soc. And supposing another man's house to be entrusted to him, he would
+be able, if he chose, to manage it as skilfully as his own, would
+he not? since a man who is skilled in carpentry can work as well for
+another as for himself: and this ought to be equally true of the good
+economist?
+
+Crit. Yes, I think so, Socrates.
+
+Soc. Then there is no reason why a proficient in this art, even if
+he does not happen to possess wealth of his own, should not be paid a
+salary for managing a house, just as he might be paid for building one?
+
+Crit. None at all: and a large salary he would be entitled to earn if,
+after paying the necessary expenses of the estate entrusted to him, he
+can create a surplus and improve the property.
+
+Soc. Well! and this word "house," what are we to understand by it? the
+domicile merely? or are we to include all a man's possessions outside
+the actual dwelling-place? [6]
+
+ [6] Lit. "is it synonymous with dwelling-place, or is all that a man
+    possesses outside his dwelling-place part of his house or estate?"
+
+Crit. Certainly, in my opinion at any rate, everything which a man has
+got, even though some portion of it may lie in another part of the world
+from that in which he lives, [7] forms part of his estate.
+
+ [7] Lit. "not even in the same state or city."
+
+Soc. "Has got"? but he may have got enemies?
+
+Crit. Yes, I am afraid some people have got a great many.
+
+Soc. Then shall we say that a man's enemies form part of his
+possessions?
+
+Crit. A comic notion indeed! that some one should be good enough to add
+to my stock of enemies, and that in addition he should be paid for his
+kind services.
+
+Soc. Because, you know, we agreed that a man's estate was identical with
+his possessions?
+
+Crit. Yes, certainly! the good part of his possessions; but the
+evil portion! no, I thank you, that I do not call part of a man's
+possessions.
+
+Soc. As I understand, you would limit the term to what we may call a
+man's useful or advantageous possessions?
+
+Crit. Precisely; if he has things that injure him, I should regard these
+rather as a loss than as wealth.
+
+Soc. It follows apparently that if a man purchases a horse and does
+not know how to handle him, but each time he mounts he is thrown and
+sustains injuries, the horse is not part of his wealth?
+
+Crit. Not, if wealth implies weal, certainly.
+
+Soc. And by the same token land itself is no wealth to a man who so
+works it that his tillage only brings him loss?
+
+Crit. True; mother earth herself is not a source of wealth to us if,
+instead of helping us to live, she helps us to starve.
+
+Soc. And by a parity of reasoning, sheep and cattle may fail of being
+wealth if, through want of knowledge how to treat them, their owner
+loses by them; to him at any rate the sheep and the cattle are not
+wealth?
+
+Crit. That is the conclusion I draw.
+
+Soc. It appears, you hold to the position that wealth consists of things
+which benefit, while things which injure are not wealth?
+
+Crit. Just so.
+
+Soc. The same things, in fact, are wealth or not wealth, according as a
+man knows or does not know the use to make of them? To take an instance,
+a flute may be wealth to him who is sufficiently skilled to play upon
+it, but the same instrument is no better than the stones we tread under
+our feet to him who is not so skilled... unless indeed he chose to sell
+it?
+
+Crit. That is precisely the conclusion we should come to. [8] To
+persons ignorant of their use [9] flutes are wealth as saleable, but as
+possessions not for sale they are no wealth at all; and see, Socrates,
+how smoothly and consistently the argument proceeds, [10] since it is
+admitted that things which benefit are wealth. The flutes in question
+unsold are not wealth, being good for nothing: to become wealth they
+must be sold.
+
+ [8] Reading {tout auto}, or if {tout au} with Sauppe, transl. "Yes,
+    that is another position we may fairly subscribe to."
+
+ [9] i.e. "without knowledge of how to use them."
+
+ [10] Or, "our discussion marches on all-fours, as it were."
+
+Yes! (rejoined Socrates), presuming the owner knows how to sell them;
+since, supposing again he were to sell them for something which he does
+not know how to use, [11] the mere selling will not transform them into
+wealth, according to your argument.
+
+ [11] Reading {pros touto o}, or if {pros touton, os}, transl. "to a
+    man who did not know how to use them."
+
+Crit. You seem to say, Socrates, that money itself in the pockets of a
+man who does not know how to use it is not wealth?
+
+Soc. And I understand you to concur in the truth of our proposition
+so far: wealth is that, and that only, whereby a man may be benefited.
+Obviously, if a man used his money to buy himself a mistress, to the
+grave detriment of his body and soul and whole estate, how is that
+particular money going to benefit him now? What good will he extract
+from it?
+
+Crit. None whatever, unless we are prepared to admit that hyoscyamus,
+[12] as they call it, is wealth, a poison the property of which is to
+drive those who take it mad.
+
+ [12] "A dose of henbane, 'hogs'-bean,' so called." Diosc. 4. 69; 6.
+    15; Plut. "Demetr." xx. (Clough, v. 114).
+
+Soc. Let money then, Critobulus, if a man does not know how to use it
+aright--let money, I say, be banished to the remote corners of the earth
+rather than be reckoned as wealth. [13] But now, what shall we say of
+friends? If a man knows how to use his friends so as to be benefited by
+them, what of these?
+
+ [13] Or, "then let it be relegated... and there let it lie in the
+    category of non-wealth."
+
+Crit. They are wealth indisputably, and in a deeper sense than cattle
+are, if, as may be supposed, they are likely to prove of more benefit to
+a man than wealth of cattle.
+
+Soc. It would seem, according to your argument, that the foes of a man's
+own household after all may be wealth to him, if he knows how to turn
+them to good account? [14]
+
+ [14] Vide supra.
+
+Crit. That is my opinion, at any rate.
+
+Soc. It would seem, it is the part of a good economist [15] to know how
+to deal with his own or his employer's foes so as to get profit out of
+them?
+
+ [15] "A good administrator of an estate."
+
+Crit. Most emphatically so.
+
+Soc. In fact, you need but use your eyes to see how many private
+persons, not to say crowned heads, do owe the increase of their estates
+to war.
+
+Crit. Well, Socrates, I do not think, so far, the argument could be
+improved on; [16] but now comes a puzzle. What of people who have got
+the knowledge and the capital [17] required to enhance their fortunes,
+if only they will put their shoulders to the wheel; and yet, if we are
+to believe our senses, that is just the one thing they will not do, and
+so their knowledge and accomplishments are of no profit to them? Surely
+in their case also there is but one conclusion to be drawn, which is,
+that neither their knowledge nor their possessions are wealth.
+
+ [16] Or, "Thanks, Socrates. Thus far the statement of the case would
+    seem to be conclusive--but what are we to make of this? Some
+    people..."
+
+ [17] Lit. "the right kinds of knowledge and the right starting-points."
+
+Soc. Ah! I see, Critobulus, you wish to direct the discussion to the
+topic of slaves?
+
+Crit. No indeed, I have no such intention--quite the reverse. I want to
+talk about persons of high degree, of right noble family [18] some of
+them, to do them justice. These are the people I have in my mind's eye,
+gifted with, it may be, martial or, it may be, civil accomplishments,
+which, however, they refuse to exercise, for the very reason, as I take
+it, that they have no masters over them.
+
+ [18] "Eupatrids."
+
+Soc. No masters over them! but how can that be if, in spite of their
+prayers for prosperity and their desire to do what will bring them good,
+they are still so sorely hindered in the exercise of their wills by
+those that lord it over them?
+
+Crit. And who, pray, are these lords that rule them and yet remain
+unseen?
+
+Soc. Nay, not unseen; on the contrary, they are very visible. And what
+is more, they are the basest of the base, as you can hardly fail to
+note, if at least you believe idleness and effeminacy and reckless
+negligence to be baseness. Then, too, there are other treacherous
+beldames giving themselves out to be innocent pleasures, to wit, dicings
+and profitless associations among men. [19] These in the fulness of time
+appear in all their nakedness even to them that are deceived, showing
+themselves that they are after all but pains tricked out and decked with
+pleasures. These are they who have the dominion over those you speak of
+and quite hinder them from every good and useful work.
+
+ [19] Or, "frivolous society."
+
+Crit. But there are others, Socrates, who are not hindered by these
+indolences--on the contrary, they have the most ardent disposition to
+exert themselves, and by every means to increase their revenues; but in
+spite of all, they wear out their substance and are involved in endless
+difficulties. [20]
+
+ [20] Or, "become involved for want of means."
+
+Soc. Yes, for they too are slaves, and harsh enough are their
+taskmasters; slaves are they to luxury and lechery, intemperance and the
+wine-cup along with many a fond and ruinous ambition. These passions
+so cruelly belord it over the poor soul whom they have got under their
+thrall, that so long as he is in the heyday of health and strong to
+labour, they compel him to fetch and carry and lay at their feet the
+fruit of his toils, and to spend it on their own heart's lusts; but as
+soon as he is seen to be incapable of further labour through old age,
+they leave him to his gray hairs and misery, and turn to seize on other
+victims. [21] Ah! Critobulus, against these must we wage ceaseless
+war, for very freedom's sake, no less than if they were armed warriors
+endeavouring to make us their slaves. Nay, foemen in war, it must be
+granted, especially when of fair and noble type, have many times ere now
+proved benefactors to those they have enslaved. By dint of chastening,
+they have forced the vanquished to become better men and to lead more
+tranquil lives in future. [22] But these despotic queens never cease to
+plague and torment their victims in body and soul and substance until
+their sway is ended.
+
+ [21] "To use others as their slaves."
+
+ [22] Lit. "Enemies for the matter of that, when, being beautiful and
+    good, they chance to have enslaved some other, have ere now in
+    many an instance chastened and compelled the vanquished to be
+    better and to live more easily for the rest of time."
+
+
+
+II
+
+The conversation was resumed by Critobulus, and on this wise. He said: I
+think I take your meaning fully, Socrates, about these matters; and for
+myself, examining my heart, I am further satisfied, I have sufficient
+continence and self-command in those respects. So that if you will only
+advise me on what I am to do to improve my estate, I flatter myself I
+shall not be hindered by those despotic dames, as you call them. Come,
+do not hesitate; only tender me what good advice you can, and trust me I
+will follow it. But perhaps, Socrates, you have already passed sentence
+on us--we are rich enough already, and not in need of any further
+wealth?
+
+Soc. It is to myself rather, if I may be included in your plural "we,"
+that I should apply the remark. I am not in need of any further wealth,
+if you like. I am rich enough already, to be sure. But you, Critobulus,
+I look upon as singularly poor, and at times, upon my soul, I feel a
+downright compassion for you.
+
+At this view of the case, Critobulus fell to laughing outright,
+retorting: And pray, Socrates, what in the name of fortune do you
+suppose our respective properties would fetch in the market, yours and
+mine?
+
+If I could find a good purchaser (he answered), I suppose the whole
+of my effects, including the house in which I live, might very fairly
+realise five minae [1] (say twenty guineas). Yours, I am positively
+certain, would fetch at the lowest more than a hundred times that sum.
+
+ [1] 5 x L4:1:3. See Boeckh, "P. E. A."  [Bk. i. ch. xx.], p. 109 f.
+    (Eng. ed.)
+
+Crit. And with this estimate of our respective fortunes, can you still
+maintain that you have no need of further wealth, but it is I who am to
+be pitied for my poverty?
+
+Soc. Yes, for my property is amply sufficient to meet my wants,
+whereas you, considering the parade you are fenced about with, and the
+reputation you must needs live up to, would be barely well off, I take
+it, if what you have already were multiplied by three.
+
+Pray, how may that be? Critobulus asked.
+
+Why, first and foremost (Socrates explained), I see you are called upon
+to offer many costly sacrifices, failing which, I take it, neither gods
+nor men would tolerate you; and, in the next place, you are bound to
+welcome numerous foreigners as guests, and to entertain them handsomely;
+thirdly, you must feast your fellow-citizens and ply them with all
+sorts of kindness, or else be cut adrift from your supporters. [2]
+Furthermore, I perceive that even at present the state enjoins upon
+you various large contributions, such as the rearing of studs, [3]
+the training of choruses, the superintendence of gymnastic schools, or
+consular duties, [4] as patron of resident aliens, and so forth; while
+in the event of war you will, I am aware, have further obligations laid
+upon you in the shape of pay [5] to carry on the triearchy, ship money,
+and war taxes [6] so onerous, you will find difficulty in supporting
+them. Remissness in respect of any of these charges will be visited upon
+you by the good citizens of Athens no less strictly than if they caught
+you stealing their own property. But worse than all, I see you fondling
+the notion that you are rich. Without a thought or care how to increase
+your revenue, your fancy lightly turns to thoughts of love, [7] as if
+you had some special license to amuse yourself.... That is why I pity
+and compassionate you, fearing lest some irremediable mischief overtake
+you, and you find yourself in desperate straits. As for me, if I ever
+stood in need of anything, I am sure you know I have friends who would
+assist me. They would make some trifling contribution--trifling to
+themselves, I mean--and deluge my humble living with a flood of plenty.
+But your friends, albeit far better off than yourself, considering your
+respective styles of living, persist in looking to you for assistance.
+
+ [2] See Dr. Holden ad loc., Boeckh  [Bk. iii. ch. xxiii.], p. 465 f.
+
+ [3] Cf. Lycurg. "c. Leocr." 139.
+
+ [4] Al. "presidential duties."
+
+ [5] {trierarkhias  [misthous]}. The commentators in general "suspect"
+    {misthous}. See Boeckh, "P. E. A." p. 579.
+
+ [6] See Boeckh, p. 470 f.; "Revenues," iii. 9, iv. 40.
+
+ [7] Or, "to childish matters," "frivolous affairs"; but for the full
+    import of the phrase {paidikois pragmasi} see "Ages." viii. 2.
+
+Then Critobulus: I cannot gainsay what you have spoken, Socrates, it
+is indeed high time that you were constituted my patronus, or I shall
+become in very truth a pitiable object.
+
+To which appeal Socrates made answer: Why, you yourself must surely be
+astonished at the part you are now playing. Just now, when I said that
+I was rich, you laughed at me as if I had no idea what riches were,
+and you were not happy till you had cross-examined me and forced me to
+confess that I do not possess the hundredth part of what you have; and
+now you are imploring me to be your patron, and to stint no pains to
+save you from becoming absolutely and in very truth a pauper. [8]
+
+ [8] Or, "literally beggared."
+
+Crit. Yes, Socrates, for I see that you are skilled in one lucrative
+operation at all events--the art of creating a surplus. I hope,
+therefore, that a man who can make so much out of so little will not
+have the slightest difficulty in creating an ample surplus out of an
+abundance.
+
+Soc. But do not you recollect how just now in the discussion you would
+hardly let me utter a syllable [9] while you laid down the law: if a man
+did not know how to handle horses, horses were not wealth to him at any
+rate; nor land, nor sheep, nor money, nor anything else, if he did not
+know how to use them? And yet these are the very sources of revenue from
+which incomes are derived; and how do you expect me to know the use of
+any of them who never possessed a single one of them since I was born?
+
+ [9] Cf. Aristoph. "Clouds," 945; "Plut." 17; Dem. 353; and Holden ad
+    loc.
+
+Crit. Yes, but we agreed that, however little a man may be blest with
+wealth himself, a science of economy exists; and that being so, what
+hinders you from being its professor?
+
+Soc. Nothing, to be sure, [10] except what would hinder a man from
+knowing how to play the flute, supposing he had never had a flute of his
+own and no one had supplied the defect by lending him one to practise
+on: which is just my case with regard to economy, [11] seeing I never
+myself possessed the instrument of the science which is wealth, so as to
+go through the pupil stage, nor hitherto has any one proposed to hand
+me over his to manage. You, in fact, are the first person to make so
+generous an offer. You will bear in mind, I hope, that a learner of the
+harp is apt to break and spoil the instrument; it is therefore probable,
+if I take in hand to learn the art of economy on your estate, I shall
+ruin it outright.
+
+ [10] Lit. "The very thing, God help me! which would hinder..."
+
+ [11] Lit. "the art of administering an estate."
+
+Critobulus retorted: I see, Socrates, you are doing your very best
+to escape an irksome task: you would rather not, if you can help
+it, stretch out so much as your little finger to help me to bear my
+necessary burthens more easily.
+
+Soc. No, upon my word, I am not trying to escape: on the contrary, I
+shall be ready, as far as I can, to expound the matter to you. [12] ...
+Still it strikes me, if you had come to me for fire, and I had none in
+my house, you would not blame me for sending you where you might get it;
+or if you had asked me for water, and I, having none to give, had led
+you elsewhere to the object of your search, you would not, I am sure,
+have disapproved; or did you desire to be taught music by me, and I were
+to point out to you a far more skilful teacher than myself, who would
+perhaps be grateful to you moreover for becoming his pupil, what kind of
+exception could you take to my behaviour?
+
+ [12] Or, "to play the part of {exegetes}, 'legal adviser,' or
+    'spiritual director,' to be in fact your 'guide, philosopher, and
+    friend.'"
+
+Crit. None, with any show of justice, Socrates.
+
+Soc. Well, then, my business now is, Critobulus, to point out [13] to
+you some others cleverer than myself about those matters which you are
+so anxious to be taught by me. I do confess to you, I have made it long
+my study to discover who among our fellow-citizens in this city are the
+greatest adepts in the various branches of knowledge. [14] I had been
+struck with amazement, I remember, to observe on some occasion that
+where a set of people are engaged in identical operations, half of them
+are in absolute indigence and the other half roll in wealth. I bethought
+me, the history of the matter was worth investigation. Accordingly I set
+to work investigating, and I found that it all happened very naturally.
+Those who carried on their affairs in a haphazard manner I saw were
+punished by their losses; whilst those who kept their wits upon the
+stretch and paid attention I soon perceived to be rewarded by the
+greater ease and profit of their undertakings. [15] It is to these I
+would recommend you to betake yourself. What say you? Learn of them: and
+unless the will of God oppose, [16] I venture to say you will become as
+clever a man of business as one might hope to see.
+
+ [13] Al. "to show you that there are others."
+
+ [14] Or, "who are gifted with the highest knowledge in their
+    respective concerns." Cf. "Mem." IV. vii. 1.
+
+ [15] Lit. "got on quicker, easier, and more profitably."
+
+ [16] Or, "short of some divine interposition."
+
+
+
+III
+
+Critobulus, on hearing that, exclaimed: Be sure, Socrates, I will not
+let you go now until you give the proofs which, in the presence of our
+friends, you undertook just now to give me.
+
+Well then, [1] Critobulus (Socrates replied), what if I begin by showing
+[2] you two sorts of people, the one expending large sums on money in
+building useless houses, the other at far less cost erecting dwellings
+replete with all they need; will you admit that I have laid my finger
+here on one of the essentials of economy?
+
+ [1] Lincke  [brackets as an editorial interpolation iii. 1, {ti oun,
+    ephe}--vi. 11, {poiomen}]. See his edition "Xenophons Dialog.
+    {peri oikonomias} in seiner ursprunglichen Gestalt"; and for a
+    criticism of his views, an article by Charles D. Morris,
+    "Xenophon's Oeconomicus," in the "American Journal of Philology,"
+    vol. i. p. 169 foll.
+
+ [2] As a demonstrator.
+
+Crit. An essential point most certainly.
+
+Soc. And suppose in connection with the same, I next point out to you
+[3] two other sets of persons:--The first possessors of furniture of
+various kinds, which they cannot, however, lay their hands on when the
+need arises; indeed they hardly know if they have got all safe and sound
+or not: whereby they put themselves and their domestics to much mental
+torture. The others are perhaps less amply, or at any rate not more
+amply supplied, but they have everything ready at the instant for
+immediate use.
+
+ [3] "As in a mirror, or a picture."
+
+Crit. Yes, Socrates, and is not the reason simply that in the first case
+everything is thrown down where it chanced, whereas those others have
+everything arranged, each in its appointed place?
+
+Quite right (he answered), and the phrase implies that everything is
+orderly arranged, not in the first chance place, but in that to which it
+naturally belongs.
+
+Crit. Yes, the case is to the point, I think, and does involve another
+economic principle.
+
+Soc. What, then, if I exhibit to you a third contrast, which bears on
+the condition of domestic slaves? On the one side you shall see them
+fettered hard and fast, as I may say, and yet for ever breaking their
+chains and running away. On the other side the slaves are loosed, and
+free to move, but for all that, they choose to work, it seems; they are
+constant to their masters. I think you will admit that I here point out
+another function of economy [4] worth noting.
+
+ [4] Or, "economical result."
+
+Crit. I do indeed--a feature most noteworthy.
+
+Soc. Or take, again, the instance of two farmers engaged in cultivating
+farms [5] as like as possible. The one had never done asserting that
+agriculture has been his ruin, and is in the depth of despair; the other
+has all he needs in abundance and of the best, and how acquired?--by
+this same agriculture.
+
+ [5] {georgias}. See Hartman, "An. Xen." p. 193. Hold. cf. Plat.
+    "Laws," 806 E. Isocr. "Areop." 32.
+
+Yes (Critobulus answered), to be sure; perhaps [6] the former spends
+both toil and money not simply on what he needs, but on things which
+cause an injury to house alike and owner.
+
+ [6] Or, "like enough in the one case the money and pains are spent,"
+    etc.
+
+Soc. That is a possible case, no doubt, but it is not the one that I
+refer to; I mean people pretending they are farmers, and yet they have
+not a penny to expend on the real needs of their business.
+
+Crit. And pray, what may be the reason of that, Socrates?
+
+Soc. You shall come with me, and see these people also; and as you
+contemplate the scene, I presume you will lay to heart the lesson.
+
+Crit. I will, if possibly I can, I promise you.
+
+Soc. Yes, and while you contemplate, you must make trial of yourself and
+see if you have wit to understand. At present, I will bear you witness
+that if it is to go and see a party of players performing in a comedy,
+you will get up at cock-crow, and come trudging a long way, and ply me
+volubly with reasons why I should accompany you to see the play. But you
+have never once invited me to come and witness such an incident as those
+we were speaking of just now.
+
+Crit. And so I seem to you ridiculous? [7]
+
+ [7] Or, "a comic character in the performance." Soc. "Not so comic as
+    you must appear to yourself (i.e. with your keen sense of the
+    ludicrous)."
+
+Soc. Far more ridiculous to yourself, I warrant. But now let me point
+out to you another contrast: between certain people whose dealing with
+horses has brought them to the brink of poverty, and certain others who
+have found in the same pursuit the road to affluence, [8] and have a
+right besides to plume themselves upon their gains. [9]
+
+ [8] Or, "who have not only attained to affluence by the same pursuit,
+    but can hold their heads high, and may well pride themselves on
+    their thrift."
+
+ [9] Cf. Hom. "Il." xii. 114, {ippoisin kai okhesphin agallomenos}, et
+    passim; "Hiero," viii. 5; "Anab." II. vi. 26.
+
+Crit. Well, then, I may tell you, I see and know both characters as well
+as you do; but I do not find myself a whit the more included among those
+who gain.
+
+Soc. Because you look at them just as you might at the actors in a
+tragedy or comedy, and with the same intent--your object being to
+delight the ear and charm the eye, but not, I take it, to become
+yourself a poet. And there you are right enough, no doubt, since you
+have no desire to become a playright. But, when circumstances compel you
+to concern yourself with horsemanship, does it not seem to you a little
+foolish not to consider how you are to escape being a mere amateur in
+the matter, especially as the same creatures which are good for use are
+profitable for sale?
+
+Crit. So you wish me to set up as a breeder of young horses, [10] do
+you, Socrates?
+
+ [10] See "Horsemanship," ii. 1.
+
+Soc. Not so, no more than I would recommend you to purchase lads and
+train them up from boyhood as farm-labourers. But in my opinion there is
+a certain happy moment of growth which must be seized, alike in man
+and horse, rich in present service and in future promise. In further
+illustration, I can show you how some men treat their wedded wives in
+such a way that they find in them true helpmates to the joint increase
+of their estate, while others treat them in a way to bring upon
+themselves wholesale disaster. [11]
+
+ [11] Reading {e os pleista}, al. {e oi pleistoi} = "to bring about
+    disaster in most cases."
+
+Crit. Ought the husband or the wife to bear the blame of that?
+
+Soc. If it goes ill with the sheep we blame the shepherd, as a rule, or
+if a horse shows vice we throw the blame in general upon the rider. But
+in the case of women, supposing the wife to have received instruction
+from her husband and yet she delights in wrong-doing, [12] it may be
+that the wife is justly held to blame; but supposing he has never tried
+to teach her the first principles of "fair and noble" conduct, [13] and
+finds her quite an ignoramus [14] in these matters, surely the husband
+will be justly held to blame. But come now (he added), we are all
+friends here; make a clean breast of it, and tell us, Critobulus, the
+plain unvarnished truth: Is there an one to whom you are more in the
+habit of entrusting matters of importance than to your wife?
+
+ [12] Cf. "Horsemanship," vi. 5, of a horse "to show vice."
+
+ [13] Or, "things beautiful and of good report."
+
+ [14] Al. "has treated her as a dunce, devoid of this high knowledge."
+
+Crit. There is no one.
+
+Soc. And is there any one with whom you are less in the habit of
+conversing than with your wife?
+
+Crit. Not many, I am forced to admit.
+
+Soc. And when you married her she was quite young, a mere girl--at
+an age when, as far as seeing and hearing go, she had the smallest
+acquaintance with the outer world?
+
+Crit. Certainly.
+
+Soc. Then would it not be more astonishing that she should have real
+knowledge how to speak and act than that she should go altogether
+astray?
+
+Crit. But let me ask you a question, Socrates: have those happy
+husbands, you tell us of, who are blessed with good wives educated them
+themselves?
+
+Soc. There is nothing like investigation. I will introduce you to
+Aspasia, [15] who will explain these matters to you in a far more
+scientific way than I can. My belief is that a good wife, being as
+she is the partner in a common estate, must needs be her husband's
+counterpoise and counterpart for good; since, if it is through the
+transactions of the husband, as a rule, that goods of all sorts find
+their way into the house, yet it is by means of the wife's economy and
+thrift that the greater part of the expenditure is checked, and on the
+successful issue or the mishandling of the same depends the increase or
+impoverishment of a whole estate. And so with regard to the remaining
+arts and sciences, I think I can point out to you the ablest performers
+in each case, if you feel you have any further need of help. [16]
+
+ [15] Aspasia. See "Mem." II. vi. 36.
+
+ [16] Al. "there are successful performers in each who will be happy to
+    illustrate any point in which you think you need," etc.
+
+
+
+IV
+
+But why need you illustrate all the sciences, Socrates? (Critobulus
+asked): it would not be very easy to discover efficient craftsmen of all
+the arts, and quite impossible to become skilled in all one's self.
+So, please, confine yourself to the nobler branches of knowledge as men
+regard them, such as it will best befit me to pursue with devotion; be
+so good as to point me out these and their performers, and, above
+all, contribute as far as in you lies the aid of your own personal
+instruction.
+
+Soc. A good suggestion, Critobulus, for the base mechanic arts, so
+called, have got a bad name; and what is more, are held in ill repute by
+civilised communities, and not unreasonably; seeing they are the ruin
+of the bodies of all concerned in them, workers and overseers alike, who
+are forced to remain in sitting postures and to hug the loom, or else
+to crouch whole days confronting a furnace. Hand in hand with physical
+enervation follows apace enfeeblement of soul: while the demand which
+these base mechanic arts makes on the time of those employed in them
+leaves them no leisure to devote to the claims of friendship and the
+state. How can such folk be other than sorry friends and ill defenders
+of the fatherland? So much so that in some states, especially those
+reputed to be warlike, no citizen [1] is allowed to exercise any
+mechanical craft at all.
+
+ [1] "In the strict sense," e.g. the Spartiates in Sparta. See "Pol.
+    Lac." vii.; Newman, op. cit. i. 99, 103 foll.
+
+Crit. Then which are the arts you would counsel us to engage in?
+
+Soc. Well, we shall not be ashamed, I hope, to imitate the kings of
+Persia? [2] That monarch, it is said, regards amongst the noblest
+and most necessary pursuits two in particular, which are the arts of
+husbandry and war, and in these two he takes the strongest interest.
+
+ [2] "It won't make us blush actually to take a leaf out of the great
+    king's book." As to the Greek text at this point see the
+    commentators, and also a note by Mr. H. Richers in the "Classical
+    Review," x. 102.
+
+What! (Critobulus exclaimed); do you, Socrates, really believe that the
+king of Persia pays a personal regard to husbandry, along with all his
+other cares?
+
+Soc. We have only to investigate the matter, Critobulus, and I daresay
+we shall discover whether this is so or not. We are agreed that he
+takes strong interest in military matters; since, however numerous the
+tributary nations, there is a governor to each, and every governor
+has orders from the king what number of cavalry, archers, slingers and
+targeteers [3] it is his business to support, as adequate to control the
+subject population, or in case of hostile attack to defend the country.
+Apart from these the king keeps garrisons in all the citadels. The
+actual support of these devolves upon the governor, to whom the duty is
+assigned. The king himself meanwhile conducts the annual inspection and
+review of troops, both mercenary and other, that have orders to be under
+arms. These all are simultaneously assembled (with the exception of
+the garrisons of citadels) at the mustering ground, [4] so named.
+That portion of the army within access of the royal residence the king
+reviews in person; the remainder, living in remoter districts of the
+empire, he inspects by proxy, sending certain trusty representatives.
+[5] Wherever the commandants of garrisons, the captains of thousands,
+and the satraps [6] are seen to have their appointed members complete,
+and at the same time shall present their troops equipped with horse and
+arms in thorough efficiency, these officers the king delights to honour,
+and showers gifts upon them largely. But as to those officers whom he
+finds either to have neglected their garrisons, or to have made private
+gain of their position, these he heavily chastises, deposing them from
+office, and appointing other superintendents [7] in their stead. Such
+conduct, I think we may say, indisputably proves the interest which he
+takes in matters military.
+
+ [3] Or, Gerrophoroi, "wicker-shield bearers."
+
+ [4] Or, "rendezvous"; "the 'Champ de Mars' for the nonce." Cf.
+    "Cyrop." VI. ii. 11.
+
+ [5] Lit. "he sends some of the faithful to inspect." Cf. our "trusty
+    and well-beloved."
+
+ [6] See, for the system, Herod. iii. 89 foll.; "Cyrop." VIII. vi. 11.
+
+ [7] Or, as we say, "inspecting officers." Cf. "Cyrop." VIII. i. 9.
+
+Further than this, by means of a royal progress through the country,
+he has an opportunity of inspecting personally some portion of his
+territory, and again of visiting the remainder in proxy as above by
+trusty representatives; and wheresoever he perceives that any of his
+governors can present to him a district thickly populated, and the soil
+in a state of active cultivation, full of trees and fruits, its natural
+products, to such officers he adds other territory, adorning them with
+gifts and distinguishing them by seats of honour. But those officers
+whose land he sees lying idle and with but few inhabitants, owing either
+to the harshness of their government, their insolence, or their neglect,
+he punishes, and making them to cease from their office he appoints
+other rulers in their place.... Does not this conduct indicate at least
+as great an anxiety to promote the active cultivation of the land by its
+inhabitants as to provide for its defence by military occupation? [8]
+
+ [8] Lit. "by those who guard and garrison it."
+
+Moreover, the governors appointed to preside over these two departments
+of state are not one and the same. But one class governs the inhabitants
+proper including the workers of the soil, and collects the tribute from
+them, another is in command of the armed garrisons. If the commandant
+[9] protects the country insufficiently, the civil governor of the
+population, who is in charge also of the productive works, lodges
+accusation against the commandant to the effect that the inhabitants
+are prevented working through deficiency of protection. Or if again, in
+spite of peace being secured to the works of the land by the military
+governor, the civil authority still presents a territory sparse in
+population and untilled, it is the commandant's turn to accuse the
+civil ruler. For you may take it as a rule, a population tilling their
+territory badly will fail to support their garrisons and be quite
+unequal to paying their tribute. Where a satrap is appointed he has
+charge of both departments. [10]
+
+ [9] Or, "garrison commandant." Lit. "Phrourarch."
+
+ [10] The passage reads like a gloss. See about the Satrap, "Hell."
+    III. i. 10; "Cyrop." VIII. vi. 1; "Anab." I. ix. 29 foll.
+
+Thereupon Critobulus: Well, Socrates (said he), if such is his conduct,
+I admit that the great king does pay attention to agriculture no less
+than to military affairs.
+
+And besides all this (proceeded Socrates), nowhere among the various
+countries which he inhabits or visits does he fail to make it his first
+care that there shall be orchards and gardens, parks and "paradises,"
+as they are called, full of all fair and noble products which the earth
+brings forth; and within these chiefly he spends his days, when the
+season of the year permits.
+
+Crit. To be sure, Socrates, it is a natural and necessary conclusion
+that when the king himself spends so large a portion of his time there,
+his paradises should be furnished to perfection with trees and all else
+beautiful that earth brings forth.
+
+Soc. And some say, Critobulus, that when the king gives gifts, he
+summons in the first place those who have shown themselves brave
+warriors, since all the ploughing in the world were but small gain in
+the absence of those who should protect the fields; and next to these
+he summons those who have stocked their countries best and rendered them
+productive, on the principle that but for the tillers of the soil the
+warriors themselves could scarcely live. And there is a tale told of
+Cyrus, the most famous prince, I need not tell you, who ever wore a
+crown, [11] how on one occasion he said to those who had been called
+to receive the gifts, "it were no injustice, if he himself received the
+gifts due to warriors and tillers of the soil alike," for "did he not
+carry off the palm in stocking the country and also in protecting the
+goods with which it had been stocked?"
+
+ [11] Lit. "the most glorious king that ever lived." The remark would
+    seem to apply better to Cyrus the Great. Nitsche and others regard
+    these SS. 18, 19 as interpolated. See Schenkl ad loc.
+
+Crit. Which clearly shows, Socrates, if the tale be true, that this same
+Cyrus took as great a pride in fostering the productive energies of
+his country and stocking it with good things, as in his reputation as a
+warrior.
+
+Soc. Why, yes indeed, had Cyrus lived, I have no doubt he would have
+proved the best of rulers, and in support of this belief, apart from
+other testimony amply furnished by his life, witness what happened when
+he marched to do battle for the sovereignty of Persia with his brother.
+Not one man, it is said, [12] deserted from Cyrus to the king, but
+from the king to Cyrus tens of thousands. And this also I deem a great
+testimony to a ruler's worth, that his followers follow him of their own
+free will, and when the moment of danger comes refuse to part from him.
+[13] Now this was the case with Cyrus. His friends not only fought their
+battles side by side with him while he lived, but when he died they too
+died battling around his dead body, one and all, excepting only Ariaeus,
+who was absent at his post on the left wing of the army. [14] But there
+is another tale of this same Cyrus in connection with Lysander, who
+himself narrated it on one occasion to a friend of his in Megara. [15]
+
+ [12] Cf. "Anab." I. ix. 29 foll.
+
+ [13] Cf. "Hiero," xi. 12, and our author passim.
+
+ [14] See "Anab." ib. 31.
+
+ [15] Possibly to Xenophon himself {who may have met Lysander on his
+    way back after the events of the "Anabasis," and implying this
+    dialogue is concocted, since Socrates died before Xenophon
+    returned to Athens, if he did return at that period.}
+
+Lysander, it seems, had gone with presents sent by the Allies to Cyrus,
+who entertained him, and amongst other marks of courtesy showed him his
+"paradise" at Sardis. [16] Lysander was astonished at the beauty of the
+trees within, all planted [17] at equal intervals, the long straight
+rows of waving branches, the perfect regularity, the rectangular [18]
+symmetry of the whole, and the many sweet scents which hung about them
+as they paced the park. In admiration he exclaimed to Cyrus: "All this
+beauty is marvellous enough, but what astonishes me still more is the
+talent of the artificer who mapped out and arranged for you the several
+parts of this fair scene." [19] Cyrus was pleased by the remark, and
+said: "Know then, Lysander, it is I who measured and arranged it all.
+Some of the trees," he added, "I planted with my own hands." Then
+Lysander, regarding earnestly the speaker, when he saw the beauty of
+his apparel and perceived its fragrance, the splendour [20] also of the
+necklaces and armlets, and other ornaments which he wore, exclaimed:
+"What say you, Cyrus? did you with your own hands plant some of these
+trees?" whereat the other: "Does that surprise you, Lysander? I swear
+to you by Mithres, [21] when in ordinary health I never dream of
+sitting down to supper without first practising some exercise of war or
+husbandry in the sweat of my brow, or venturing some strife of honour,
+as suits my mood." "On hearing this," said Lysander to his friend, "I
+could not help seizing him by the hand and exclaiming, 'Cyrus, you have
+indeed good right to be a happy man, [22] since you are happy in being a
+good man.'" [23]
+
+ [16] See "Hell." I. v. 1.
+
+ [17] Reading {oi' isou pephuteumena}, or if {ta pephuteumena}, transl.
+    "the various plants ranged."
+
+ [18] Cf. Dion. Hal. "de Comp." p. 170; Cic. "de Senect." S. 59.
+
+ [19] Lit. "of these" {deiktikos}, i.e. pointing to the various
+    beauties of the scenery.
+
+ [20] Reading {to kallos}.
+
+ [21] The Persian "Sun-God." See "Cyrop." VII. v. 53; Strab. xv. 3. 13.
+
+ [22] Or, "fortunate."
+
+ [23] Or, "you are a good man, and thereby fortunate."
+
+
+
+V
+
+All this I relate to you (continued Socrates) to show you that quite
+high and mighty [1] people find it hard to hold aloof from agriculture,
+devotion to which art would seem to be thrice blest, combining as it
+does a certain sense of luxury with the satisfaction of an improved
+estate, and such a training of physical energies as shall fit a man to
+play a free man's part. [2] Earth, in the first place, freely offers to
+those that labour all things necessary to the life of man; and, as if
+that were not enough, makes further contribution of a thousand luxuries.
+[3] It is she who supplies with sweetest scent and fairest show all
+things wherewith to adorn the altars and statues of the gods, or deck
+man's person. It is to her we owe our many delicacies of flesh or fowl
+or vegetable growth; [4] since with the tillage of the soil is closely
+linked the art of breeding sheep and cattle, whereby we mortals may
+offer sacrifices well pleasing to the gods, and satisfy our personal
+needs withal.
+
+ [1] Lit. "Not even the most blessed of mankind can abstain from." See
+    Plat. "Rep." 344 B, "The superlatively best and well-to-do."
+
+ [2] Lit. "Devotion to it would seem to be at once a kind of luxury, an
+    increase of estate, a training of the bodily parts, so that a man
+    is able to perform all that a free man should."
+
+ [3] Al. "and further, to the maintenance of life she adds the sources
+    of pleasure in life."
+
+ [4] Lit. "she bears these and rears those."
+
+And albeit she, good cateress, pours out her blessings upon us in
+abundance, yet she suffers not her gifts to be received effeminately,
+but inures her pensioners to suffer glady summer's heat and winter's
+cold. Those that labour with their hands, the actual delvers of the
+soil, she trains in a wrestling school of her own, adding strength
+to strength; whilst those others whose devotion is confined to the
+overseeing eye and to studious thought, she makes more manly, rousing
+them with cock-crow, and compelling them to be up and doing in many
+a long day's march. [5] Since, whether in city or afield, with the
+shifting seasons each necessary labour has its hour of performance. [6]
+
+ [5] See "Hellenica Essays," p. 341.
+
+ [6] Lit. "each most necessary operation must ever be in season."
+
+Or to turn to another side. Suppose it to be a man's ambition to aid his
+city as a trooper mounted on a charger of his own: why not combine the
+rearing of horses with other stock? it is the farmer's chance. [7] Or
+would your citizen serve on foot? It is husbandry that shall give him
+robustness of body. Or if we turn to the toil-loving fascination of the
+chase, [8] here once more earth adds incitement, as well as furnishing
+facility of sustenance for the dogs as by nurturing a foster brood of
+wild animals. And if horses and dogs derive benefit from this art of
+husbandry, they in turn requite the boon through service rendered to the
+farm. The horse carries his best of friends, the careful master, betimes
+to the scene of labour and devotion, and enables him to leave it late.
+The dog keeps off the depredations of wild animals from fruits and
+flocks, and creates security in the solitary place.
+
+ [7] Lit. "farming is best adapted to rearing horses along with other
+    produce."
+
+ [8] Lit. "to labour willingly and earnestly at hunting earth helps to
+    incite us somewhat."
+
+Earth, too, adds stimulus in war-time to earth's tillers; she pricks
+them on to aid the country under arms, and this she does by fostering
+her fruits in open field, the prize of valour for the mightiest. [9]
+For this also is the art athletic, this of husbandry; as thereby men are
+fitted to run, and hurl the spear, and leap with the best. [10]
+
+ [9] Cf. "Hipparch," viii. 8.
+
+ [10] Cf. "Hunting," xii. 1 foll.
+
+This, too, is that kindliest of arts which makes requital tenfold in
+kind for every work of the labourer. [11] She is the sweet mistress who,
+with smile of welcome and outstretched hand, greets the approach of her
+devoted one, seeming to say, Take from me all thy heart's desire. She
+is the generous hostess; she keeps open house for the stranger. [12] For
+where else, save in some happy rural seat of her devising, shall a man
+more cheerily cherish content in winter, with bubbling bath and blazing
+fire? or where, save afield, in summer rest more sweetly, lulled by
+babbling streams, soft airs, and tender shades? [13]
+
+ [11] Lit. "What art makes an ampler return for their labour to those
+    who work for her? What art more sweetly welcomes him that is
+    devoted to her?"
+
+ [12] Lit. "What art welcomes the stranger with greater prodigality?"
+
+ [13] See "Hellenica Essays," p. 380; and as still more to the point,
+    Cowley's Essays: "Of Agriculture," passim.
+
+Her high prerogative it is to offer fitting first-fruits to high heaven,
+hers to furnish forth the overflowing festal board. [14] Hers is a
+kindly presence in the household. She is the good wife's favourite,
+the children long for her, she waves her hand winningly to the master's
+friends.
+
+ [14] Or, "to appoint the festal board most bounteously."
+
+For myself, I marvel greatly if it has ever fallen to the lot of
+freeborn man to own a choicer possession, or to discover an occupation
+more seductive, or of wider usefulness in life than this.
+
+But, furthermore, earth of her own will [15] gives lessons in justice
+and uprightness to all who can understand her meaning, since the
+nobler the service of devotion rendered, the ampler the riches of
+her recompense. [16] One day, perchance, these pupils of hers, whose
+conversation in past times was in husbandry, [17] shall, by reason of
+the multitude of invading armies, be ousted from their labours. The work
+of their hands may indeed be snatched from them, but they were brought
+up in stout and manly fashion. They stand, each one of them, in body and
+soul equipped; and, save God himself shall hinder them, they will march
+into the territory of those their human hinderers, and take from them
+the wherewithal to support their lives. Since often enough in war it is
+surer and safer to quest for food with sword and buckler than with all
+the instruments of husbandry.
+
+ [15] Reading {thelousa}, vulg., or if after Cobet, {theos ousa},
+    transl. "by sanction of her divinity." With {thelousa} Holden
+    aptly compares Virgil's "volentia rura," "Georg." ii. 500.
+
+ [16] "That is, her 'lex talionis.'"
+
+ [17] "Engaged long time in husbandry."
+
+But there is yet another lesson to be learnt in the public shool of
+husbandry [18]--the lesson of mutual assistance. "Shoulder to shoulder"
+must we march to meet the invader; [19] "shoulder to shoulder" stand to
+compass the tillage of the soil. Therefore it is that the husbandman,
+who means to win in his avocation, must see that he creates enthusiasm
+in his workpeople and a spirit of ready obedience; which is just what a
+general attacking an enemy will scheme to bring about, when he deals out
+gifts to the brave and castigation [20] to those who are disorderly.
+
+ [18] Lit. "But again, husbandry trains up her scholars side by side in
+    lessons of..."
+
+ [19] {sun anthropois}, "man with his fellow-man," is the "mot d'order"
+    (cf. the author's favourite {sun theois}); "united human effort."
+
+ [20] "Lashes," "punishment." Cf. "Anab." II. vi. 10, of Clearchus.
+
+Nor will there be lacking seasons of exhortation, the general haranguing
+his troops and the husbandman his labourers; nor because they are slaves
+do they less than free men need the lure of hope and happy expectation,
+[21] that they may willingly stand to their posts.
+
+ [21] "The lure of happy prospects." See "Horsemanship," iii. 1.
+
+It was an excellent saying of his who named husbandry "the mother and
+nurse of all the arts," for while agriculture prospers all other arts
+like are vigorous and strong, but where the land is forced to remain
+desert, [22] the spring that feeds the other arts is dried up; they
+dwindle, I had almost said, one and all, by land and sea.
+
+ [22] Or, "lie waste and barren as the blown sea-sand."
+
+These utterances drew from Critobulus a comment:
+
+Socrates (he said), for my part I agree with all you say; only, one must
+face the fact that in agriculture nine matters out of ten are beyond
+man's calculation. Since at one time hailstones and another frost, at
+another drought or a deluge of rain, or mildew, or other pest, will
+obliterate all the fair creations and designs of men; or behold, his
+fleecy flocks most fairly nurtured, then comes murrain, and the end most
+foul destruction. [23]
+
+ [23] See Virg. "Georg." iii. 441 foll.: "Turpis oves tentat scabies,
+    ubi frigidus imber."
+
+To which Socrates: Nay, I thought, Critobulus, you full surely were
+aware that the operations of husbandry, no less than those of war, lie
+in the hands of the gods. I am sure you will have noted the behaviour of
+men engaged in war; how on the verge of military operations they strive
+to win the acceptance of the divine powers; [24] how eagerly they assail
+the ears of heaven, and by dint of sacrifices and omens seek to discover
+what they should and what they should not do. So likewise as regards
+the processes of husbandry, think you the propitiation of heaven is less
+needed here? Be well assured (he added) the wise and prudent will pay
+service to the gods on behalf of moist fruits and dry, [25] on behalf
+of cattle and horses, sheep and goats; nay, on behalf of all their
+possessions, great and small, without exception.
+
+ [24] See "Hell." III. i. 16 foll., of Dercylidas.
+
+ [25] "Every kind of produce, succulent (like the grape and olive) or
+    dry (like wheat and barley, etc.)"
+
+
+
+VI
+
+Your words (Critobulus answered) command my entire sympathy, when you
+bid us endeavour to begin each work with heaven's help, [1] seeing that
+the gods hold in their hands the issues alike of peace and war. So
+at any rate will we endeavour to act at all times; but will you now
+endeavour on your side to continue the discussion of economy from
+the point at which you broke off, and bring it point by point to its
+conclusion? What you have said so far has not been thrown away on me.
+I seem to discern already more clearly, what sort of behaviour is
+necessary to anything like real living. [2]
+
+ [1] Lit. "with the gods," and for the sentiment see below, x. 10;
+    "Cyrop." III. i. 15; "Hipparch," ix. 3.
+
+ [2] For {bioteuein} cf. Pind. "Nem." iv. 11, and see Holden ad loc.
+
+Socrates replied: What say you then? Shall we first survey the ground
+already traversed, and retrace the steps on which we were agreed, so
+that, if possible we may conduct the remaining portion of the argument
+to its issue with like unanimity? [3]
+
+ [3] Lit. "try whether we can go through the remaining steps with
+    like..."
+
+Crit. Why, yes! If it is agreeable for two partners in a business to
+run through their accounts without dispute, so now as partners in
+an argument it will be no less agreeable to sum up the points under
+discussion, as you say, with unanimity.
+
+Soc. Well, then, we agreed that economy was the proper title of a branch
+of knowledge, and this branch of knowledge appeared to be that whereby
+men are enabled to enhance the value of their houses or estates; and
+by this word "house or estate" we understood the whole of a man's
+possessions; and "possessions" again we defined to include those things
+which the possessor should find advantageous for the purposes of his
+life; and things advantageous finally were discovered to mean all that
+a man knows how to use and turn to good account. Further, for a man to
+learn all branches of knowledge not only seemed to us an impossibility,
+but we thought we might well follow the example of civil communities
+in rejecting the base mechanic arts so called, on the ground that they
+destroy the bodies of the artisans, as far as we can see, and crush
+their spirits.
+
+The clearest proof of this, we said, [4] could be discovered if, on the
+occasion of a hostile inroad, one were to seat the husbandmen and the
+artisans apart in two divisions, and then proceed to put this question
+to each group in turn: "Do you think it better to defend our country
+districts or to retire from the fields [5] and guard the walls?" And we
+anticipated that those concerned with the soil would vote to defend
+the soil; while the artisans would vote not to fight, but, in docile
+obedience to their training, to sit with folded hands, neither expending
+toil nor venturing their lives.
+
+ [4] This S. 6 has no parallel supra. See Breit. and Schenkl ad loc.
+    for attempts to cure the text.
+
+ [5] See Cobet, "N. L." 580, reading {uphemenous}, or if {aphemenous}
+    transl. "to abandon."
+
+Next we held it as proved that there was no better employment for a
+gentleman--we described him as a man beautiful and good--than this of
+husbandry, by which human beings procure to themselves the necessaries
+of life. This same employment, moreover, was, as we agreed, at once the
+easiest to learn [6] and the pleasantest to follow, since it gives
+to the limbs beauty and hardihood, whilst permitting [7] to the soul
+leisure to satisfy the claims of friendship and of civic duty.
+
+ [6] {raste mathein}. Vide infra, not supra.
+
+ [7] Lit. "least allowing the soul no leisure to care for friends and
+    state withal."
+
+Again it seemed to us that husbandry acts as a spur to bravery in the
+hearts of those that till the fields, [8] inasmuch as the necessaries of
+life, vegetable and animal, under her auspices spring up and are reared
+outside the fortified defences of the city. For which reason also this
+way of life stood in the highest repute in the eyes of statesmen and
+commonwealths, as furnishing the best citizens and those best disposed
+to the common weal. [9]
+
+ [8] Cf. Aristot. "Oec." I. ii. 1343 B, {pros toutois k.t.l.}
+
+ [9] Cf. Aristoph. "Archarnians."
+
+Crit. I think I am fully persuaded as to the propriety of making
+agriculture the basis of life. I see it is altogether noblest, best, and
+pleasantest to do so. But I should like to revert to your remark that
+you understood the reason why the tillage of one man brings him in an
+abundance of all he needs, while the operations of another fail to
+make husbandry a profitable employment. I would gladly hear from you
+an explanation of both these points, so that I may adopt the right and
+avoid the harmful course. [10]
+
+ [10] Lincke conceives the editor's interpolation as ending here.
+
+Soc. Well, Critobulus, suppose I narrate to you from the beginning how
+I cam in contact with a man who of all men I ever met seemed to me to
+deserve the appellation of a gentleman. He was indeed a "beautiful and
+good" man. [11]
+
+ [11] Or, "a man 'beautiful and good,' as the phrase goes."
+
+Crit. There is nothing I should better like to hear, since of all titles
+this is the one I covet most the right to bear.
+
+Soc. Well, then, I will tell you how I came to subject him to my
+inquiry. It did not take me long to go the round of various good
+carpenters, good bronze-workers, painters, sculptors, and so forth. A
+brief period was sufficient for the contemplation of themselves and of
+their most admired works of art. But when it came to examining those who
+bore the high-sounding title "beautiful and good," in order to find out
+what conduct on their part justified their adoption of this title, I
+found my soul eager with desire for intercourse with one of them; and
+first of all, seeing that the epithet "beautiful" was conjoined with
+that of "good," every beautiful person I saw, I must needs approach
+in my endeavour to discover, [12] if haply I might somewhere see the
+quality of good adhering to the quality of beauty. But, after all, it
+was otherwise ordained. I soon enough seemed to discover [13] that some
+of those who in their outward form were beautiful were in their inmost
+selves the veriest knaves. Accordingly I made up my mind to let go
+beauty which appeals to the eye, and address myself to one of
+those "beautiful and good" people so entitled. And since I heard of
+Ischomachus [14] as one who was so called by all the world, both men and
+women, strangers and citizens alike, I set myself to make acquaintance
+with him.
+
+ [12] Or, "and try to understand."
+
+ [13] Or, "understand."
+
+ [14] See Cobet, "Pros. Xen." s.n.
+
+
+
+VII
+
+It chanced, one day I saw him seated in the portico of Zeus Eleutherios,
+[1] and as he appeared to be at leisure, I went up to him and, sitting
+down by his side, accosted him: How is this, Ischomachus? you seated
+here, you who are so little wont to be at leisure? As a rule, when I
+see you, you are doing something, or at any rate not sitting idle in the
+market-place.
+
+ [1] "The god of freedom, or of freed men." See Plat. "Theag." 259 A.
+    The scholiast on Aristoph. "Plutus" 1176 identifies the god with
+    Zeus Soter. See Plut. "Dem." 859 (Clough, v. 30).
+
+Nor would you see me now so sitting, Socrates (he answered), but that I
+promised to meet some strangers, friends of mine, [2] at this place.
+
+ [2] "Foreign friends."
+
+And when you have no such business on hand (I said) where in heaven's
+name do you spend your time and how do you employ yourself? I will
+not conceal from you how anxious I am to learn from your lips by what
+conduct you have earned for yourself the title "beautiful and good." [3]
+It is not by spending your days indoors at home, I am sure; the whole
+habit of your body bears witness to a different sort of life.
+
+ [3] "The sobriquet of 'honest gentleman.'"
+
+Then Ischomachus, smiling at my question, but also, as it seemed to
+me, a little pleased to be asked what he had done to earn the title
+"beautiful and good," made answer: Whether that is the title by which
+folk call me when they talk to you about me, I cannot say; all I know
+is, when they challenge me to exchange properties, [4] or else to
+perform some service to the state instead of them, the fitting out of
+a trireme, or the training of a chorus, nobody thinks of asking for the
+beautiful and good gentleman, but it is plain Ischomachus, the son
+of So-and-so, [5] on whom the summons is served. But to answer your
+question, Socrates (he proceeded), I certainly do not spend my days
+indoors, if for no other reason, because my wife is quite capable of
+managing our domestic affairs without my aid.
+
+ [4] On the antidosis or compulsory exchange of property, see Boeckh,
+    p. 580, Engl. ed.: "In case any man, upon whom a {leitourgia} was
+    imposed, considered that another was richer than himself, and
+    therefore most justly chargeable with the burden, he might
+    challenge the other to assume the burden, or to make with him an
+    {antidosis} or exchange of property. Such a challenge, if
+    declined, was converted into a lawsuit, or came before a heliastic
+    court for trial." Gow, "Companion," xviii. "Athenian Finance." See
+    Dem. "Against Midias," 565, Kennedy, p. 117, and Appendix II. For
+    the various liturgies, Trierarchy, Choregy, etc., see "Pol. Ath."
+    i. 13 foll.
+
+ [5] Or, "the son of his father," it being customary at Athens to add
+    the patronymic, e.g. Xenophon son of Gryllus, Thucydides son of
+    Olorus, etc. See Herod. vi. 14, viii. 90. In official acts the
+    name of the deme was added, eg. Demosthenes son of Demosthenes of
+    Paiane; or of the tribe, at times. Cf. Thuc. viii. 69; Plat.
+    "Laws," vi. p. 753 B.
+
+Ah! (said I), Ischomachus, that is just what I should like particularly
+to learn from you. Did you yourself educate your wife to be all that a
+wife should be, or when you received her from her father and mother
+was she already a proficient well skilled to discharge the duties
+appropriate to a wife?
+
+Well skilled! (he replied). What proficiency was she likely to bring
+with her, when she was not quite fifteen [6] at the time she wedded me,
+and during the whole prior period of her life had been most carefully
+brought up [7] to see and hear as little as possible, and to ask [8]
+the fewest questions? or do you not think one should be satisfied, if at
+marriage her whole experience consisted in knowing how to take the wool
+and make a dress, and seeing how her mother's handmaidens had their
+daily spinning-tasks assigned them? For (he added), as regards control
+of appetite and self-indulgence, [9] she had received the soundest
+education, and that I take to be the most important matter in the
+bringing-up of man or woman.
+
+ [6] See Aristot. "Pol." vii. 16. 1335(a). See Newman, op. cit. i. 170
+    foll.
+
+ [7] Or, "surveillance." See "Pol. Lac." i. 3.
+
+ [8] Reading {eroito}; or if with Sauppe after Cobet, {eroin}, transl.
+    "talk as little as possible."
+
+ [9] Al. "in reference to culinary matters." See Mahaffy, "Social Life
+    in Greece," p. 276.
+
+Then all else (said I) you taught your wife yourself, Ischomachus, until
+you had made her capable of attending carefully to her appointed duties?
+
+That did I not (replied he) until I had offered sacrifice, and prayed
+that I might teach and she might learn all that could conduce to the
+happiness of us twain.
+
+Soc. And did your wife join in sacrifice and prayer to that effect?
+
+Isch. Most certainly, with many a vow registered to heaven to become
+all she ought to be; and her whole manner showed that she would not be
+neglectful of what was taught her. [10]
+
+ [10] Or, "giving plain proof that, if the teaching failed, it should
+    not be from want of due attention on her part." See "Hellenica
+    Essays," "Xenophon," p. 356 foll.
+
+Soc. Pray narrate to me, Ischomachus, I beg of you, what you first
+essayed to teach her. To hear that story would please me more than any
+description of the most splendid gymnastic contest or horse-race you
+could give me.
+
+Why, Socrates (he answered), when after a time she had become accustomed
+to my hand, that is, was tamed [11] sufficiently to play her part in
+a discussion, I put to her this question: "Did it ever strike you to
+consider, dear wife, [12] what led me to choose you as my wife among
+all women, and your parents to entrust you to me of all men? It was
+certainly not from any difficulty that might beset either of us to find
+another bedfellow. That I am sure is evident to you. No! it was with
+deliberate intent to discover, I for myself and your parents in behalf
+of you, the best partner of house and children we could find, that I
+sought you out, and your parents, acting to the best of their ability,
+made choice of me. If at some future time God grant us to have children
+born to us, we will take counsel together how best to bring them up, for
+that too will be a common interest, [13] and a common blessing if haply
+they shall live to fight our battles and we find in them hereafter
+support and succour when ourselves are old. [14] But at present there is
+our house here, which belongs like to both. It is common property, for
+all that I possess goes by my will into the common fund, and in the same
+way all that you deposited [15] was placed by you to the common fund.
+[16] We need not stop to calculate in figures which of us contributed
+most, but rather let us lay to heart this fact that whichever of us
+proves the better partner, he or she at once contributes what is most
+worth having."
+
+ [11] (The timid, fawn-like creature.) See Lecky, "Hist. of Eur.
+    Morals," ii. 305. For the metaphor cf. Dem. "Olynth." iii. 37. 9.
+
+ [12] Lit. "woman." Cf. N. T. {gunai}, St. John ii. 4; xix. 26.
+
+ [13] Or, "our interests will centre in them; it will be a blessing we
+    share in common to train them that they shall fight our battles,
+    and..."
+
+ [14] Cf. "Mem." II. ii. 13. Holden cf. Soph. "Ajax." 567; Eur.
+    "Suppl." 918.
+
+ [15] Or reading {epenegke} with Cobet, "brought with you in the way of
+    dowry."
+
+ [16] Or, "to the joint estate."
+
+Thus I addressed her, Socrates, and thus my wife made answer: "But how
+can I assist you? what is my ability? Nay, everything depends on you. My
+business, my mother told me, was to be sober-minded!" [17]
+
+ [17] "Modest and temperate," and (below) "temperance."
+
+"Most true, my wife," I replied, "and that is what my father said to me.
+But what is the proof of sober-mindedness in man or woman? Is it not so
+to behave that what they have of good may ever be at its best, and that
+new treasures from the same source of beauty and righteousness may be
+most amply added?"
+
+"But what is there that I can do," my wife inquired, "which will help to
+increase our joint estate?"
+
+"Assuredly," I answered, "you may strive to do as well as possible what
+Heaven has given you a natural gift for and which the law approves."
+
+"And what may these things be?" she asked.
+
+"To my mind they are not the things of least importance," I replied,
+"unless the things which the queen bee in her hive presides over are of
+slight importance to the bee community; for the gods" (so Ischomachus
+assured me, he continued), "the gods, my wife, would seem to have
+exercised much care and judgment in compacting that twin system which
+goes by the name of male and female, so as to secure the greatest
+possible advantage [18] to the pair. Since no doubt the underlying
+principle of the bond is first and foremost to perpetuate through
+procreation the races of living creatures; [19] and next, as the outcome
+of this bond, for human beings at any rate, a provision is made by which
+they may have sons and daughters to support them in old age.
+
+ [18] Reading {oti}, or if with Br. {eti... auto}, "with the further
+    intent it should prove of maximum advantage to itself."
+
+ [19] Cf. (Aristot.) "Oecon." i. 3.
+
+"And again, the way of life of human beings, not being maintained
+like that of cattle [20] in the open air, obviously demands roofed
+homesteads. But if these same human beings are to have anything to bring
+in under cover, some one to carry out these labours of the field under
+high heaven [21] must be found them, since such operations as the
+breaking up of fallow with the plough, the sowing of seed, the planting
+of trees, the pasturing and herding of flocks, are one and all open-air
+employments on which the supply of products necessary to life depends.
+
+ [20] "And the beast of the field."
+
+ [21] "Sub dis," "in the open air."
+
+"As soon as these products of the field are safely housed and under
+cover, new needs arise. There must be some one to guard the store and
+some one to perform such necessary operations as imply the need of
+shelter. [22] Shelter, for instance, is needed for the rearing of infant
+children; shelter is needed for the various processes of converting the
+fruits of earth into food, and in like manner for the fabrication of
+clothing out of wool.
+
+ [22] Or, "works which call for shelter."
+
+"But whereas both of these, the indoor and the outdoor occupations
+alike, demand new toil and new attention, to meet the case," I added,
+"God made provision [23] from the first by shaping, as it seems to me,
+the woman's nature for indoor and the man's for outdoor occupations.
+Man's body and soul He furnished with a greater capacity for enduring
+heat and cold, wayfaring and military marches; or, to repeat, He laid
+upon his shoulders the outdoor works.
+
+ [23] "Straightway from the moment of birth provided." Cf. (Aristot.)
+    "Oecon." i. 3, a work based upon or at any rate following the
+    lines of Xenophon's treatise.
+
+"While in creating the body of woman with less capacity for these
+things," I continued, "God would seem to have imposed on her the indoor
+works; and knowing that He had implanted in the woman and imposed upon
+her the nurture of new-born babies, He endowed her with a larger share
+of affection for the new-born child than He bestowed upon man. [24] And
+since He imposed on woman the guardianship of the things imported from
+without, God, in His wisdom, perceiving that a fearful spirit was no
+detriment to guardianship, [25] endowed the woman with a larger measure
+of timidity than He bestowed on man. Knowing further that he to whom the
+outdoor works belonged would need to defend them against malign attack,
+He endowed the man in turn with a larger share of courage.
+
+ [24] {edasato}, "Cyrop." IV. ii. 43.
+
+ [25] Cf. "Hipparch," vii. 7; Aristot. "Pol." iii. 2; "Oecon." iii.
+
+"And seeing that both alike feel the need of giving and receiving, He
+set down memory and carefulness between them for their common use, [26]
+so that you would find it hard to determine which of the two, the male
+or the female, has the larger share of these. So, too, God set down
+between them for their common use the gift of self-control, where
+needed, adding only to that one of the twain, whether man or woman,
+which should prove the better, the power to be rewarded with a larger
+share of this perfection. And for the very reason that their natures
+are not alike adapted to like ends, they stand in greater need of one
+another; and the married couple is made more useful to itself, the one
+fulfilling what the other lacks. [27]
+
+ [26] Or, "He bestowed memory and carefulness as the common heritage of
+    both."
+
+ [27] Or, "the pair discovers the advantage of duality; the one being
+    strong wherein the other is defective."
+
+"Now, being well aware of this, my wife," I added, "and knowing well
+what things are laid upon us twain by God Himself, must we not strive to
+perform, each in the best way possible, our respective duties? Law,
+too, gives her consent--law and the usage of mankind, by sanctioning the
+wedlock of man and wife; and just as God ordained them to be partners in
+their children, so the law establishes their common ownership of house
+and estate. Custom, moreover, proclaims as beautiful those excellences
+of man and woman with which God gifted them at birth. [28] Thus for
+a woman to bide tranquilly at home rather than roam aborad is no
+dishonour; but for a man to remain indoors, instead of devoting himself
+to outdoor pursuits, is a thing discreditable. But if a man does things
+contrary to the nature given him by God, the chances are, [29] such
+insubordination escapes not the eye of Heaven: he pays the penalty,
+whether of neglecting his own works, or of performing those appropriate
+to woman." [30]
+
+ [28] Or, "with approving fingers stamps as noble those diverse
+    faculties, those superiorities in either sex which God created in
+    them. Thus for the woman to remain indoors is nobler than to gad
+    about abroad." {ta kala...; kallion... aiskhion...}--
+    These words, which their significant Hellenic connotation, suffer
+    cruelly in translation.
+
+ [29] Or, "maybe in some respect this violation of the order of things,
+    this lack of discipline on his part." Cf. "Cyrop." VII. ii. 6.
+
+ [30] Or, "the works of his wife." For the sentiment cf. Soph. "Oed.
+    Col." 337 foll.; Herod. ii. 35.
+
+I added: "Just such works, if I mistake not, that same queen-bee we
+spoke of labours hard to perform, like yours, my wife, enjoined upon her
+by God Himself."
+
+"And what sort of works are these?" she asked; "what has the queen-bee
+to do that she seems so like myself, or I like her in what I have to
+do?"
+
+"Why," I answered, "she too stays in the hive and suffers not the other
+bees to idle. Those whose duty it is to work outside she sends forth
+to their labours; and all that each of them brings in, she notes and
+receives and stores against the day of need; but when the season for
+use has come, she distributes a just share to each. Again, it is she who
+presides over the fabric of choicely-woven cells within. She looks to it
+that warp and woof are wrought with speed and beauty. Under her guardian
+eye the brood of young [31] is nursed and reared; but when the days of
+rearing are past and the young bees are ripe for work, she sends them
+out as colonists with one of the seed royal [32] to be their leader."
+
+ [31] Or, "the growing progeny is reared to maturity."
+
+ [32] Or, "royal lineage," reading {ton epigonon} (emend. H. Estienne);
+    or if the vulg. {ton epomenon}, "with some leader of the host"
+    (lit. of his followers). So Breitenbach.
+
+"Shall I then have to do these things?" asked my wife.
+
+"Yes," I answered, "you will need in the same way to stay indoors,
+despatching to their toils without those of your domestics whose work
+lies there. Over those whose appointed tasks are wrought indoors, it
+will be your duty to preside; yours to receive the stuffs brought in;
+yours to apportion part for daily use, and yours to make provision for
+the rest, to guard and garner it so that the outgoings destined for
+a year may not be expended in a month. It will be your duty, when the
+wools are introduced, to see that clothing is made for those who
+need; your duty also to see that the dried corn is rendered fit and
+serviceable for food.
+
+"There is just one of all these occupations which devolve upon you," I
+added, "you may not find so altogether pleasing. Should any one of our
+household fall sick, it will be your care to see and tend them to the
+recovery of their health."
+
+"Nay," she answered, "that will be my pleasantest of tasks, if careful
+nursing may touch the springs of gratitude and leave them friendlier
+than before."
+
+And I (continued Ischomachus) was struck with admiration at her answer,
+and replied: "Think you, my wife, it is through some such traits of
+forethought seen in their mistress-leader that the hearts of bees are
+won, and they are so loyally affectioned towards her that, if ever she
+abandon her hive, not one of them will dream of being left behind; [33]
+but one and all must follow her."
+
+ [33] Al. "will suffer her to be forsaken."
+
+And my wife made answer to me: "It would much astonish me (said she) did
+not these leader's works, you speak of, point to you rather than myself.
+Methinks mine would be a pretty [34] guardianship and distribution of
+things indoors without your provident care to see that the importations
+from without were duly made."
+
+ [34] Or, "ridiculous."
+
+"Just so," I answered, "and mine would be a pretty [35] importation if
+there were no one to guard what I imported. Do you not see," I added,
+"how pitiful is the case of those unfortunates who pour water in their
+sieves for ever, as the story goes, [36] and labour but in vain?"
+
+ [35] "As laughable an importation."
+
+ [36] Or, "how pitiful their case, condemned, as the saying goes, to
+    pour water into a sieve." Lit. "filling a bucket bored with
+    holes." Cf. Aristot. "Oec." i. 6; and for the Danaids, see Ovid.
+    "Met." iv. 462; Hor. "Carm." iii. 11. 25; Lucr. iii. 937; Plaut.
+    "Pseud." 369. Cp. Coleridge:
+
+  Work without hope draws nectar in a sieve,
+  And hope without an object cannot live.
+
+"Pitiful enough, poor souls," she answered, "if that is what they do."
+
+"But there are other cares, you know, and occupations," I answered,
+"which are yours by right, and these you will find agreeable. This, for
+instance, to take some maiden who knows naught of carding wool and to
+make her proficient in the art, doubling her usefulness; or to receive
+another quite ignorant of housekeeping or of service, and to render her
+skilful, loyal, serviceable, till she is worth her weight in gold; or
+again, when occasion serves, you have it in your power to requite by
+kindness the well-behaved whose presence is a blessing to your house; or
+maybe to chasten the bad character, should such an one appear. But the
+greatest joy of all will be to prove yourself my better; to make me your
+faithful follower; knowing no dread lest as the years advance you should
+decline in honour in your household, but rather trusting that, though
+your hair turn gray, yet, in proportion as you come to be a better
+helpmate to myself and to the children, a better guardian of our home,
+so will your honour increase throughout the household as mistress,
+wife, and mother, daily more dearly prized. Since," I added, "it is not
+through excellence of outward form, [37] but by reason of the lustre
+of virtues shed forth upon the life of man, that increase is given to
+things beautiful and good." [38]
+
+ [37] "By reason of the flower on the damask cheek."
+
+ [38] Al. "For growth is added to things 'beautiful and good,' not
+    through the bloom of youth but virtuous perfections, an increase
+    coextensive with the life of man." See Breit. ad loc.
+
+That, Socrates, or something like that, as far as I may trust my memory,
+records the earliest conversation which I held with her.
+
+
+
+VIII
+
+And did you happen to observe, Ischomachus (I asked), whether, as
+the result of what was said, your wife was stirred at all to greater
+carefulness?
+
+Yes, certainly (Ischomachus answered), and I remember how piqued she was
+at one time and how deeply she blushed, when I chanced to ask her for
+something which had been brought into the house, and she could not give
+it me. So I, when I saw her annoyance, fell to consoling her. "Do not be
+at all disheartened, my wife, that you cannot give me what I ask for. It
+is plain poverty, [1] no doubt, to need a thing and not to have the
+use of it. But as wants go, to look for something which I cannot lay my
+hands upon is a less painful form of indigence than never to dream of
+looking because I know full well that the thing exists not. Anyhow, you
+are not to blame for this," I added; "mine the fault was who handed over
+to your care the things without assigning them their places. Had I done
+so, you would have known not only where to put but where to find them.
+[2] After all, my wife, there is nothing in human life so serviceable,
+nought so beautiful as order. [3]
+
+ [1] "Vetus proverbium," Cic. ap. Columellam, xii. 2, 3; Nobbe, 236,
+    fr. 6.
+
+ [2] Lit. "so that you might know not only where to put," etc.
+
+ [3] Or, "order and arrangement." So Cic. ap. Col. xii. 2, 4,
+    "dispositione atque ordine."
+
+"For instance, what is a chorus?--a band composed of human beings,
+who dance and sing; but suppose the company proceed to act as each
+may chance--confusion follows; the spectacle has lost its charm. How
+different when each and all together act and recite [4] with orderly
+precision, the limbs and voices keeping time and tune. Then, indeed,
+these same performers are worth seeing and worth hearing.
+
+ [4] Or, "declaim," {phtheggontai}, properly of the "recitative" of the
+    chorus. Cf. Plat. "Phaedr." 238 D.
+
+"So, too, an army," I said, "my wife, an army destitute of order is
+confusion worse confounded: to enemies an easy prey, courting attack; to
+friends a bitter spectacle of wasted power; [5] a mingled mob of asses,
+heavy infantry, and baggage-bearers, light infantry, cavalry, and
+waggons. Now, suppose they are on the march; how are they to get along?
+In this condition everybody will be a hindrance to everybody: 'slow
+march' side by side with 'double quick,' 'quick march' at cross purposes
+with 'stand at ease'; waggons blocking cavalry and asses fouling
+waggons; baggage-bearers and hoplites jostling together: the whole a
+hopeless jumble. And when it comes to fighting, such an army is not
+precisely in condition to deliver battle. The troops who are compelled
+to retreat before the enemy's advance [6] are fully capable of trampling
+down the heavy infantry detachments in reserve. [7]
+
+ [5] Reading {agleukestaton}, or, if with Breit, {akleestaton}, "a most
+    inglorious spectacle of extreme unprofitableness."
+
+ [6] Or, "whose duty (or necessity) it is to retire before an attack,"
+    i.e. the skirmishers. Al. "those who have to retreat," i.e. the
+    non-combatants.
+
+ [7] Al. "are quite capable of trampling down the troops behind in
+    their retreat." {tous opla ekhontas} = "the troops proper," "heavy
+    infantry."
+
+"How different is an army well organised in battle order: a splendid
+sight for friendly eyes to gaze at, albeit an eyesore to the enemy. For
+who, being of their party, but will feel a thrill of satisfaction as he
+watches the serried masses of heavy infantry moving onwards in unbroken
+order? who but will gaze with wonderment as the squadrons of the cavalry
+dash past him at the gallop? And what of the foeman? will not his heart
+sink within him to see the orderly arrangements of the different arms:
+[8] here heavy infantry and cavalry, and there again light infantry,
+there archers and there slingers, following each their leaders, with
+orderly precision. As they tramp onwards thus in order, though they
+number many myriads, yet even so they move on and on in quiet progress,
+stepping like one man, and the place just vacated in front is filled up
+on the instant from the rear.
+
+ [8] "Different styles of troops drawn up in separate divisions:
+    hoplites, cavalry, and peltasts, archers, and slingers."
+
+"Or picture a trireme, crammed choke-full of mariners; for what reason
+is she so terror-striking an object to her enemies, and a sight so
+gladsome to the eyes of friends? is it not that the gallant ship sails
+so swiftly? And why is it that, for all their crowding, the ship's
+company [9] cause each other no distress? Simply that there, as you may
+see them, they sit in order; in order bend to the oar; in order recover
+the stroke; in order step on board; in order disembark. But disorder
+is, it seems to me, precisely as though a man who is a husbandman should
+stow away [10] together in one place wheat and barley and pulse, and
+by and by when he has need of barley meal, or wheaten flour, or some
+condiment of pulse, [11] then he must pick and choose instead of laying
+his hand on each thing separately sorted for use.
+
+ [9] See Thuc. iii. 77. 2.
+
+ [10] "Should shoot into one place."
+
+ [11] "Vegetable stock," "kitchen." See Holden ad loc., and Prof.
+    Mahaffy, "Old Greek Life," p. 31.
+
+"And so with you too, my wife, if you would avoid this confusion, if you
+would fain know how to administer our goods, so as to lay your finger
+readily on this or that as you may need, or if I ask you for anything,
+graciously to give it me: let us, I say, select and assign [12] the
+appropriate place for each set of things. This shall be the place where
+we will put the things; and we will instruct the housekeeper that she is
+to take them out thence, and mind to put them back again there; and
+in this way we shall know whether they are safe or not. If anything is
+gone, the gaping space will cry out as if it asked for something back.
+[13] The mere look and aspect of things will argue what wants mending;
+[14] and the fact of knowing where each thing is will be like having it
+put into one's hand at once to use without further trouble or debate."
+
+ [12] {dokimasometha}, "we will write over each in turn, as it were,
+    'examined and approved.'"
+
+ [13] Lit. "will miss the thing that is not."
+
+ [14] "Detect what needs attention."
+
+I must tell you, Socrates, what strikes me as the finest and most
+accurate arrangement of goods and furniture it was ever my fortune to
+set eyes on; when I went as a sightseer on board the great Phoenician
+merchantman, [15] and beheld an endless quantity of goods and gear of
+all sorts, all separately packed and stowed away within the smallest
+compass. [16] I need scarce remind you (he said, continuing his
+narrative) what a vast amount of wooden spars and cables [17] a ship
+depends on in order to get to moorings; or again, in putting out to sea;
+[18] you know the host of sails and cordage, rigging [19] as they call
+it, she requires for sailing; the quantity of engines and machinery of
+all sorts she is armed with in case she should encounter any hostile
+craft; the infinitude of arms she carries, with her crew of fighting men
+aboard. Then all the vessels and utensils, such as people use at home on
+land, required for the different messes, form a portion of the
+freight; and besides all this, the hold is heavy laden with a mass of
+merchandise, the cargo proper, which the master carries with him for the
+sake of traffic.
+
+ [15] See Lucian, lxvi. "The Ship," ad in. (translated by S. T. Irwin).
+
+ [16] Lit. "in the tiniest receptacle."
+
+ [17] See Holden ad loc. re {xelina, plekta, kremasta}.
+
+ [18] "In weighing anchor."
+
+ [19] "Suspended tackle" (as opposed to wooden spars and masts, etc.)
+
+Well, all these different things that I have named lay packed there in a
+space but little larger than a fair-sized dining-room. [20] The several
+sorts, moreover, as I noticed, lay so well arranged, there could be no
+entanglement of one with other, nor were searchers needed; [21] and if
+all were snugly stowed, all were alike get-at-able, [22] much to the
+avoidance of delay if anything were wanted on the instant.
+
+ [20] Lit. "a symmetrically-shaped dining-room, made to hold ten
+    couches."
+
+ [21] Lit. "a searcher"; "an inquisitor." Cf. Shakesp. "Rom. and Jul."
+    V. ii. 8.
+
+ [22] Lit. "not the reverse of easy to unpack, so as to cause a waste
+    of time and waiting."
+
+Then the pilot's mate [23]--"the look-out man at the prow," to give him
+his proper title--was, I found, so well acquainted with the place for
+everything that, even off the ship, [24] he could tell you where each
+set of things was laid and how many there were of each, just as well
+as any one who knows his alphabet [25] could tell you how many letters
+there are in Socrates and the order in which they stand.
+
+ [23] Cf. "Pol. Ath." i. 1; Aristoph. "Knights," 543 foll.
+
+ [24] Or, "with his eyes shut, at a distance he could say exactly."
+
+ [25] Or, "how to spell." See "Mem." IV. iv. 7; Plat. "Alc." i. 113 A.
+
+I saw this same man (continued Ischomachus) examining at leisure [26]
+everything which could possibly [27] be needful for the service of the
+ship. His inspection caused me such surprise, I asked him what he was
+doing, whereupon he answered, "I am inspecting, stranger," [28] "just
+considering," says he, "the way the things are lying aboard the ship; in
+case of accidents, you know, to see if anything is missing, or not lying
+snug and shipshape. [29] There is no time left, you know," he added,
+"when God makes a tempest in the great deep, to set about searching
+for what you want, or to be giving out anything which is not snug and
+shipshape in its place. God threatens and chastises sluggards. [30] If
+only He destroy not innocent with guilty, a man may be content; [31]
+or if He turn and save all hands aboard that render right good service,
+[32] thanks be to Heaven." [33]
+
+ [26] "Apparently when he had nothing better to do"; "by way of
+    amusement."
+
+ [27] {ara}, "as if he were asking himself, 'Would this or this
+    possibly be wanted for the ship's service?'"
+
+ [28] "Sir."
+
+ [29] Or, "things not lying handy in their places."
+
+ [30] Or, "them that are slack." Cf. "Anab." V. viii. 15; "Mem." IV.
+    ii. 40; Plat. "Gorg." 488 A: "The dolt and good-for-nothing."
+
+ [31] "One must not grumble."
+
+ [32] "The whole ship's crew right nobly serving." {uperetein} = "to
+    serve at the oar" (metaphorically = to do service to heaven).
+
+ [33] Lit. "great thanks be to the gods."
+
+So spoke the pilot's mate; and I, with this carefulness of stowage still
+before my eyes, proceeded to enforce my thesis:
+
+"Stupid in all conscience would it be on our parts, my wife, if those
+who sail the sea in ships, that are but small things, can discover space
+and place for everything; can, moreover, in spite of violent tossings up
+and down, keep order, and, even while their hearts are failing them for
+fear, find everything they need to hand; whilst we, with all our ample
+storerooms [34] diversely disposed for divers objects in our mansion,
+an edifice firmly based [35] on solid ground, fail to discover fair and
+fitting places, easy of access for our several goods! Would not that
+argue great lack of understanding in our two selves? Well then! how good
+a thing it is to have a fixed and orderly arrangement of all furniture
+and gear; how easy also in a dwelling-house to find a place for every
+sort of goods, in which to stow them as shall suit each best--needs no
+further comment. Rather let me harp upon the string of beauty--image a
+fair scene: the boots and shoes and sandals, and so forth, all laid in
+order row upon row; the cloaks, the mantles, and the rest of the apparel
+stowed in their own places; the coverlets and bedding; the copper
+cauldrons; and all the articles for table use! Nay, though it well may
+raise a smile of ridicule (not on the lips of a grave man perhaps, but
+of some facetious witling) to hear me say it, a beauty like the cadence
+of sweet music [36] dwells even in pots and pans set out in neat
+array: and so, in general, fair things ever show more fair when orderly
+bestowed. The separate atoms shape themselves to form a choir, and all
+the space between gains beauty by their banishment. Even so some sacred
+chorus, [37] dancing a roundelay in honour of Dionysus, not only is
+a thing of beauty in itself, but the whole interspace swept clean of
+dancers owns a separate charm. [38]
+
+ [34] Or, "coffers," "cupboards," "safes."
+
+ [35] Cf. "Anab." III. ii. 19, "firmly planted on terra firma."
+
+ [36] Or, "like the rhythm of a song," {euruthmon}. See Mr. Ruskin's
+    most appropriate note ("Bib. Past." i. 59), "A remarkable word, as
+    significant of the complete rhythm ({ruthmos}) whether of sound or
+    motion, that was so great a characteristic of the Greek ideal (cf.
+    xi. 16, {metarruthmizo})," and much more equally to the point.
+
+ [37] "Just as a chorus, the while its dancers weave a circling dance."
+
+ [38] Or, "contrasting with the movement and the mazes of the dance, a
+    void appears serene and beautiful."
+
+"The truth of what I say, we easily can test, my wife," I added, "by
+direct experiment, and that too without cost at all or even serious
+trouble. [39] Nor need you now distress yourself, my wife, to think how
+hard it will be to discover some one who has wit enough to learn the
+places for the several things and memory to take and place them there.
+We know, I fancy, that the goods of various sorts contained in the whole
+city far outnumber ours many thousand times; and yet you have only to
+bid any one of your domestics go buy this, or that, and bring it you
+from market, and not one of them will hesitate. The whole world knows
+both where to go and where to find each thing.
+
+ [39] Lit. "now whether these things I say are true (i.e. are facts),
+    we can make experiment of the things themselves (i.e. of actual
+    facts to prove to us)."
+
+"And why is this?" I asked. "Merely because they lie in an appointed
+place. But now, if you are seeking for a human being, and that too at
+times when he is seeking you on his side also, often and often shall
+you give up the search in sheer despair: and of this again the reason?
+Nothing else save that no appointed place was fixed where one was
+to await the other." Such, so far as I can now recall it, was the
+conversation which we held together touching the arrangement of our
+various chattels and their uses.
+
+
+
+IX
+
+Well (I replied), and did your wife appear, Ischomachus, to lend a
+willing ear to what you tried thus earnestly to teach her?
+
+Isch. Most certainly she did, with promise to pay all attention. Her
+delight was evident, like some one's who at length has found a pathway
+out of difficulties; in proof of which she begged me to lose no time in
+making the orderly arrangement I had spoken of.
+
+And how did you introduce the order she demanded, Ischomachus? (I
+asked).
+
+Isch. Well, first of all I thought I ought to show her the capacities
+of our house. Since you must know, it is not decked with ornaments and
+fretted ceilings, [1] Socrates; but the rooms were built expressly with
+a view to forming the most apt receptacles for whatever was intended
+to be put in them, so that the very look of them proclaimed what suited
+each particular chamber best. Thus our own bedroom, [2] secure in its
+position like a stronghold, claimed possession of our choicest carpets,
+coverlets, and other furniture. Thus, too, the warm dry rooms would seem
+to ask for our stock of bread-stuffs; the chill cellar for our wine; the
+bright and well-lit chambers for whatever works or furniture required
+light, and so forth.
+
+ [1] Or, "curious workmanship and paintings." See "Mem." III. viii. 10.
+    Cf. Plat. "Rep." vii. 529 B; "Hipp. maj." 298 A. See Becker,
+    "Charicles," Exc. i. 111.
+
+ [2] Or, "the bridal chamber." See Becker, op. cit. p. 266. Al. "our
+    store-chamber." See Hom. "Od." xxi. 9:
+
+{be d' imenai thalamonde sun amphipoloisi gunaixin eskhaton, k.t.l.}
+
+"And she (Penelope) betook her, with her handmaidens, to the
+treasure-chamber in the uttermost part of the house, where lay the
+treasures of her lord, bronze and gold and iron well wrought."--Butcher
+and Lang. Cf. "Od." ii. 337; "Il." vi. 288.
+
+Next I proceeded to point out to her the several dwelling-rooms, all
+beautifully fitted up for cool in summer and for warmth in winter. [3] I
+showed her how the house enjoyed a southern aspect, whence it was plain,
+in winter it would catch the sunlight and in summer lie in shade. [4]
+Then I showed her the women's apartments, separated from the men's
+apartments by a bolted door, [5] whereby nothing from within could
+be conveyed without clandestinely, nor children born and bred by our
+domestics without our knowledge and consent [6]--no unimportant matter,
+since, if the act of rearing children tends to make good servants
+still more loyally disposed, [7] cohabiting but sharpens ingenuity for
+mischief in the bad.
+
+ [3] See "Mem." III. viii. 8.
+
+ [4] See "Mem." ib. 9.
+
+ [5] "By bolts and bars." Lit. "a door fitted with a bolt-pin." See
+    Thuc. ii. 4; Aristoph. "Wasps," 200.
+
+ [6] Cf. (Aristot.) "Oecon." i. 5, {dei de kai exomereuein tais
+    teknopoiiais}.
+
+ [7] Lit. "since (you know) if the good sort of servant is rendered, as
+    a rule, better disposed when he becomes a father, the base,
+    through intermarrying, become only more ripe for mischief."
+
+When we had gone over all the rooms (he continued), we at once set about
+distribution our furniture [8] in classes; and we began (he said) by
+collecting everything we use in offering sacrifice. [9] After this we
+proceeded to set apart the ornaments and holiday attire of the wife, and
+the husband's clothing both for festivals and war; then the bedding used
+in the women's apartments, and the bedding used in the men's apartments;
+then the women's shoes and sandals, and the shoes and sandals of the
+men. [10] There was one division devoted to arms and armour; another
+to instruments used for carding wood; another to implements for making
+bread; another to utensils for cooking condiments; another to utensils
+for the bath; another connected with the kneading trough; another with
+the service of the table. All these we assigned to separate places,
+distinguishing one portion for daily and recurrent use and the rest
+for high days and holidays. Next we selected and set aside the supplies
+required for the month's expenditure; and, under a separate head, [11]
+we stored away what we computed would be needed for the year. [12] For
+in this way there is less chance of failing to note how the supplies are
+likely to last to the end.
+
+ [8] "Movable property," "meubles."
+
+ [9] Holden cf. Plut. "De Curios." 515 E, {os gar Xenophon legei toi
+    Oikonomikois, k.t.l.}
+
+ [10] Cf. "Cyrop." VIII. ii. 5. See Becker, op. cit. p. 447.
+
+ [11] See Cic. ap. Col. who curiously mistranslates {dikha}.
+
+ [12] Schneider, etc., cf. Aristot. "Oecon." i. 6.
+
+And so having arranged the different articles of furniture in classes,
+we proceeded to convey them to their appropriate places. That done, we
+directed our attention to the various articles needed by our domestics
+for daily use, such as implements or utensils for making bread, cooking
+relishes, spinning wool, and anything else of the same sort. These
+we consigned to the care of those who would have to use them, first
+pointing out where they must stow them, and enjoining on them to return
+them safe and sound when done with.
+
+As to the other things which we should only use on feast-days, or
+for the entertainment of guests, or on other like occasions at long
+intervals, we delivered them one and all to our housekeeper. Having
+pointed out to her their proper places, and having numbered and
+registered [13] the several sets of articles, we explained that it was
+her business to give out each thing as required; to recollect to whom
+she gave them; and when she got them back, to restore them severally to
+the places from which she took them. In appointing our housekeeper, we
+had taken every pains to discover some one on whose self-restraint we
+might depend, not only in the matters of food and wine and sleep, but
+also in her intercourse with men. She must besides, to please us, be
+gifted with no ordinary memory. She must have sufficient forethought not
+to incur displeasure through neglect of our interests. It must be her
+object to gratify us in this or that, and in return to win esteem and
+honour at our hands. We set ourselves to teach and train her to feel a
+kindly disposition towards us, by allowing her to share our joys in
+the day of gladness, or, if aught unkind befell us, by inviting her
+to sympathise in our sorrow. We sought to rouse in her a zeal for our
+interests, an eagerness to promote the increase of our estate, by
+making her intelligent of its affairs, and by giving her a share in our
+successes. We instilled in her a sense of justice and uprightness, by
+holding the just in higher honour than the unjust, and by pointing out
+that the lives of the righteous are richer and less servile than those
+of the unrighteous; and this was the position in which she found herself
+installed in our household. [14]
+
+ [13] Or, "having taken an inventory of the several sets of things."
+    Cf. "Ages." i. 18; "Cyrop." VII. iv. 12. See Newman, op. cit. i.
+    171.
+
+ [14] Or, "and this was the position in which we presently established
+    her herself."
+
+And now, on the strength of all that we had done, Socrates (he added),
+I addressed my wife, explaining that all these things would fail of use
+unless she took in charge herself to see that the order of each several
+part was kept. Thereupon I taught her that in every well-constituted
+city the citizens are not content merely to pass good laws, but they
+further choose them guardians of the laws, [15] whose function as
+inspectors is to praise the man whose acts are law-abiding, or to mulct
+some other who offends against the law. Accordingly, I bade her believe
+that she, the mistress, was herself to play the part of guardian of the
+laws to her whole household, examining whenever it seemed good to her,
+and passing in review the several chattels, just as the officer in
+command of a garrison [16] musters and reviews his men. She must apply
+her scrutiny and see that everything was well, even as the Senate [17]
+tests the condition of the Knights and of their horses. [18] Like a
+queen, she must bestow, according to the power vested in her, praise
+and honour on the well-deserving, but blame and chastisement on him who
+stood in need thereof.
+
+ [15] See Plat. "Laws," vi. 755 A, 770 C; Aristot. "Pol." iii. 15, 1287
+    A; iv. 14, 1298 B; vi. 8, 1323 A; "Ath. Pol." viii. 4; and Cic.
+    ap. Col. xii. 3. 10 f. Holden cf. Cic. "de Legg." iii. 20, S. 46;
+    "C. I. G." 3794.
+
+ [16] Lit. Phrourarch, "the commandant."
+
+ [17] Or, "Council" at Athens.
+
+ [18] Cf. "Hipparch." i. 8, 13.
+
+Nor did my lessons end here (added he); I taught her that she must not
+be annoyed should I seem to be enjoining upon her more trouble than upon
+any of our domestics with regard to our possessions; pointing out to her
+that these domestics have only so far a share in their master's chattels
+that they must fetch and carry, tend and guard them; nor have they the
+right to use a single one of them except the master grant it. But to
+the master himself all things pertain to use as he thinks best. And so
+I pointed the conclusion: he to whom the greater gain attaches in the
+preservation of the property or loss in its destruction, is surely he to
+whom by right belongs the larger measure of attention. [19]
+
+ [19] Or, "he it is on whom devolves as his concern the duty of
+    surveillance."
+
+When, then (I asked), Ischomachus, how fared it? was your wife disposed
+at all to lend a willing ear to what you told her? [20]
+
+ [20] Lit. "when she heard did she give ear at all?"
+
+Bless you, [21] Socrates (he answered), what did she do but forthwith
+answer me, I formed a wrong opinion if I fancied that, in teaching her
+the need of minding our property, I was imposing a painful task upon
+her. A painful task it might have been [22] (she added), had I bade her
+neglect her personal concerns! But to be obliged to fulfil the duty of
+attending to her own domestic happiness, [23] that was easy. After all
+it would seem to be but natural (added he); just as any honest [24]
+woman finds it easier to care for her own offspring than to neglect
+them, so, too, he could well believe, an honest woman might find it
+pleasanter to care for than to neglect possessions, the very charm of
+which is that they are one's very own.
+
+ [21] Lit. "By Hera!" Cf. the old formula "Marry!" or "By'r lakin!"
+
+ [22] Lit. "more painful had it been, had I enjoined her to neglect her
+    own interests than to be obliged..."
+
+ [23] {ton oikeion agathon}, cp. "charity begins at home." See Joel,
+    op. cit. p. 448.
+
+ [24] Or, "true and honest"; "any woman worthy of the name." {sophroni}
+    = with the {sophrosune} of womanhood; possibly transl. "discreet
+    and sober-minded."
+
+
+
+X
+
+So (continued Socrates), when I heard his wife had made this answer, I
+exclaimed: By Hera, Ischomachus, a brave and masculine intelligence the
+lady has, as you describe her.
+
+(To which Ischomachus) Yes, Socrates, and I would fain narrate some
+other instances of like large-mindedness on her part: shown in the
+readiness with which she listened to my words and carried out my wishes.
+
+What sort of thing? (I answered). Do, pray, tell me, since I would far
+more gladly learn about a living woman's virtues than that Zeuxis [1]
+should show me the portrait of the loveliest woman he has painted.
+
+ [1] See "Mem." I. iv. 3.
+
+Whereupon Ischomachus proceeded to narrate as follows: I must tell you,
+Socrates, I one day noticed she was much enamelled with white lead, [2]
+no doubt to enhance the natural whiteness of her skin; she had rouged
+herself with alkanet [3] profusely, doubtless to give more colour to her
+cheeks than truth would warrant; she was wearing high-heeled shoes, in
+order to seem taller than she was by nature. [4]
+
+ [2] Cf. Aristoph. "Eccl." 878; ib. 929, {egkhousa mallon kai to son
+    psimuthion}: ib. 1072; "Plut." 1064.
+
+ [3] Lit. "enamelled or painted with anchusa or alkanet," a plant, the
+    wild bugloss, whose root yields a red dye. Cf. Aristoph. "Lys."
+    48; Theophr. "H. Pl." vii. 8. 3.
+
+ [4] See Becker, op. cit. p. 452; Breit. cf. "Anab." III. ii. 25;
+    "Mem." II. i. 22; Aristot. "Eth. Nic." iv. 3, 5, "True beauty
+    requires a great body."
+
+Accordingly I put to her this question: [5] "Tell me, my wife, would you
+esteem me a less lovable co-partner in our wealth, were I to show you
+how our fortune stands exactly, without boasting of unreal possessions
+or concealing what we really have? Or would you prefer that I should try
+to cheat you with exaggeration, exhibiting false money to you, or sham
+[6] necklaces, or flaunting purples [7] which will lose their colour,
+stating they are genuine the while?"
+
+ [5] Lit. "So I said to her, 'Tell me, my wife, after which fashion
+    would you find me the more delectable partner in our joint estate
+    --were I to...? or were I to...?'"
+
+ [6] Lit. "only wood coated with gold."
+
+ [7] See Becker, op. cit. p. 434 f; Holden cf. Athen. ix. 374, xii.
+    525; Ael. "V. H." xii. 32; Aristoph. "Plut." 533.
+
+She caught me up at once: "Hush, hush!" she said, "talk not such talk.
+May heaven forfend that you should ever be like that. I could not love
+you with my whole heart were you really of that sort."
+
+"And are we two not come together," I continued, "for a closer
+partnership, being each a sharer in the other's body?"
+
+"That, at any rate, is what folk say," she answered.
+
+"Then as regards this bodily relation," I proceeded, "should you regard
+me as more lovable or less did I present myself, my one endeavour and my
+sole care being that my body should be hale and strong and thereby well
+complexioned, or would you have me first anoint myself with pigments,
+[8] smear my eyes with patches [9] of 'true flesh colour,' [10] and so
+seek your embrace, like a cheating consort presenting to his mistress's
+sight and touch vermillion paste instead of his own flesh?"
+
+ [8] "Red lead."
+
+ [9] Cf. Aristoph. "Ach." 1029.
+
+ [10] {andreikelon}. Cf. Plat. "Rep." 501 B, "the human complexion";
+    "Crat." 424 E.
+
+"Frankly," she answered, "it would not please me better to touch paste
+than your true self. Rather would I see your own 'true flesh colour'
+than any pigment of that name; would liefer look into your eyes and see
+them radiant with health than washed with any wash, or dyed with any
+ointment there may be."
+
+"Believe the same, my wife, of me then," Ischomachus continued (so he
+told me); "believe that I too am not better pleased with white enamel
+or with alkanet than with your own natural hue; but as the gods have
+fashioned horses to delight in horses, cattle in cattle, sheep in their
+fellow sheep, so to human beings the human body pure and undefiled is
+sweetest; [11] and as to these deceits, though they may serve to cheat
+the outside world without detection, yet if intimates try to deceive
+each other, they must one day be caught; in rising from their beds,
+before they make their toilet; by a drop of sweat they stand convicted;
+tears are an ordeal they cannot pass; the bath reveals them as they
+truly are."
+
+ [11] See "Mem." II. i. 22.
+
+What answer (said I) did she make, in Heaven's name, to what you said?
+
+What, indeed (replied the husband), save only, that thenceforward she
+never once indulged in any practice of the sort, but has striven
+to display the natural beauty of her person in its purity. She did,
+however, put to me a question: Could I advise her how she might become
+not in false show but really fair to look upon?
+
+This, then, was the counsel which I gave her, Socrates: Not to be for
+ever seated like a slave; [12] but, with Heaven's help, to assume the
+attitude of a true mistress standing before the loom, and where her
+knowledge gave her the superiority, bravely to give the aid of her
+instruction; where her knowledge failed, as bravely try to learn. I
+counselled her to oversee the baking woman as she made the bread; to
+stand beside the housekeeper as she measured out her stores; to go tours
+of inspection to see if all things were in order as they should be.
+For, as it seemed to me, this would at once be walking exercise and
+supervision. And, as an excellent gymnastic, I recommended her to knead
+the dough and roll the paste; to shake the coverlets and make the beds;
+adding, if she trained herself in exercise of this sort she would enjoy
+her food, grow vigorous in health, and her complexion would in very
+truth be lovelier. The very look and aspect of the wife, the mistress,
+seen in rivalry with that of her attendants, being as she is at once
+more fair [13] and more beautifully adorned, has an attractive charm,
+[14] and not the less because her acts are acts of grace, not services
+enforced. Whereas your ordinary fine lady, seated in solemn state, would
+seem to court comparison with painted counterfeits of womanhood.
+
+ [12] See Becker, p. 491. Breit., etc., cf. Nicostr. ap. Stob. "Tit."
+    lxxiv. 61.
+
+ [13] Lit. "more spotles"; "like a diamond of purest water." Cf.
+    Shakesp. "Lucr." 394, "whose perfect white Showed like an April
+    daisy in the grass."
+
+ [14] Or, "is wondrous wooing, and all the more with this addition,
+    hers are acts of grace, theirs services enforced."
+
+And, Socrates, I would have you know that still to-day, my wife is
+living in a style as simple as that I taught her then, and now recount
+to you.
+
+
+
+XI
+
+The conversation was resumed as follows: Thanking Ischomachus for what
+he had told me about the occupations of his wife; on that side I have
+heard enough (I said) perhaps for a beginning; the facts you mention
+reflect the greatest credit on both wife and husband; but would you now
+in turn describe to me your work and business? In doing so you will have
+the pleasure of narrating the reason of your fame. And I, for my part,
+when I have heard from end to end the story of a beautiful and good
+man's works, if only my wits suffice and I have understood it, shall be
+much indebted.
+
+Indeed (replied Ischomachus), it will give me the greatest pleasure to
+recount to you my daily occupations, and in return I beg you to reform
+me, where you find some flaw or other in my conduct. [1]
+
+ [1] Lit. "in order that you on your side may correct and set me right
+    where I seem to you to act amiss." {metarruthmises}--remodel. Cf.
+    Aristot. "Nic. Eth." x. 9. 5.
+
+The idea of my reforming you! (I said). How could I with any show of
+justice hope to reform you, the perfect model [2] of a beautiful, good
+man--I, who am but an empty babbler, [3] and measurer of the air,
+[4] who have to bear besides that most senseless imputation of being
+poor--an imputation which, I assure you, Ischomachus, would have reduced
+me to the veriest despair, except that the other day I chanced to come
+across the horse of Nicias, [5] the foreigner? I saw a crowd of people
+in attendance staring, and I listened to a story which some one had
+to tell about the animal. So then I stepped up boldly to the groom and
+asked him, "Has the horse much wealth?" The fellow looked at me as if I
+were hardly in my right mind to put the question, and retorted, "How
+can a horse have wealth?" Thereat I dared to lift my eyes from earth, on
+learning that after all it is permitted a poor penniless horse to be
+a noble animal, if nature only have endowed him with good spirit. If,
+therefore, it is permitted even to me to be a good man, please recount
+to me your works from first to last, I promise, I will listen, all I
+can, and try to understand, and so far as in me lies to imitate you from
+to-morrow. To-morrow is a good day to commence a course of virtue, is it
+not?
+
+ [2] Cf. Plat. "Rep." 566 A, "a tyrant full grown" (Jowett).
+
+ [3] Cf. Plat. "Phaed." 70 C; Aristoph. "Clouds," 1480.
+
+ [4] Or rather, "a measurer of air"--i.e. devoted not to good sound
+    solid "geometry," but the unsubstantial science of "aerometry."
+    See Aristoph. "Clouds," i. 225; Plat. "Apol." 18 B, 19 B; Xen.
+    "Symp." vi. 7.
+
+ [5] Nothing is known of this person.
+
+You are pleased to jest, Socrates (Ischomachus replied), in spite of
+which I will recount to you those habits and pursuits by aid of which I
+seek to traverse life's course. If I have read aright life's lesson, it
+has taught me that, unless a man first discover what he needs to do, and
+seriously study to bring the same to good effect, the gods have placed
+prosperity [6] beyond his reach; and even to the wise and careful they
+give or they withhold good fortune as seemeth to them best. Such being
+my creed, I begin with service rendered to the gods; and strive to
+regulate my conduct so that grace may be given me, in answer to my
+prayers, to attain to health, and strength of body, honour in my own
+city, goodwill among my friends, safety with renown in war, and of
+riches increase, won without reproach.
+
+ [6] "The gods have made well-doing and well-being a thing impossible."
+    Cf. "Mem." III. ix. 7, 14.
+
+I, when I heard these words, replied: And are you then indeed so careful
+to grow rich, Ischomachus?--amassing wealth but to gain endless trouble
+in its management?
+
+Most certainly (replied Ischomachus), and most careful must I needs be
+of the things you speak of. So sweet I find it, Socrates, to honour
+God magnificently, to lend assistance to my friends in answer to
+their wants, and, so far as lies within my power, not to leave my city
+unadorned with anything which riches can bestow.
+
+Nay (I answered), beautiful indeed the works you speak of, and powerful
+the man must be who would essay them. How can it be otherwise, seeing so
+many human beings need the help of others merely to carry on existence,
+and so many are content if they can win enough to satisfy their wants.
+What of those therefore who are able, not only to administer their own
+estates, but even to create a surplus sufficient to adorn their city and
+relieve the burthen of their friends? Well may we regard such people
+as men of substance and capacity. But stay (I added), most of us are
+competent to sing the praises of such heroes. What I desire is to hear
+from you, Ischomachus, in your own order, [7] first how you study to
+preserve your health and strength of body; and next, how it is granted
+to you [8] to escape from the perils of war with honour untarnished.
+And after that (I added), it will much content me to learn from your own
+lips about your money-making.
+
+ [7] "And from your own starting-point."
+
+ [8] As to the construction {themis einai} see Jebb ad "Oed. Col."
+    1191, Appendix.
+
+Yes (he answered), and the fact is, Socrates, if I mistake not, all
+these matters are in close connection, each depending on the other.
+Given that a man have a good meal to eat, he has only to work off the
+effect by toil [9] directed rightly; and in the process, if I mistake
+not, his health will be confirmed, his strength added to. Let him but
+practise the arts of war and in the day of battle he will preserve his
+life with honour. He needs only to expend his care aright, sealing
+his ears to weak and soft seductions, and his house shall surely be
+increased. [10]
+
+ [9] See "Mem." I. ii. 4; "Cyrop." I. ii. 16. Al. "bring out the effect
+    of it by toil."
+
+ [10] Lit. "it is likely his estate will increase more largely."
+
+I answered: So far I follow you, Ischomachus. You tell me that by
+labouring to his full strength, [11] by expending care, by practice and
+training, a man may hope more fully to secure life's blessings. So I
+take your meaning. But now I fain would learn of you some details. What
+particular toil do you impose on yourself in order to secure good health
+and strength? After what particular manner do you practise the arts of
+war? How do you take pains to create a surplus which will enable you to
+benefit your friends and to gratify the state?
+
+ [11] Or, "by working off ill-humours," as we should say.
+
+Why then (Ischomachus replied), my habit is to rise from bed betimes,
+when I may still expect to find at home this, that, or the other friend,
+whom I may wish to see. Then, if anything has to be done in town, I set
+off to transact the business and make that my walk; [12] or, if there is
+no business to do in town, my serving-boy leads my horse to the farm;
+I follow, and so make the country-road my walk, which suits my purpose
+quite as well, or better, Socrates, perhaps, than pacing up and down the
+colonnade. [13] Then when I have reached the farm, where mayhap some of
+my men are planting trees, or breaking fallow, sowing or getting in the
+crops, I inspect their various labours with an eye to every detail,
+and, whenever I can improve upon the present system, I introduce reform.
+After this, as a rule, I mount my horse and take a canter. I put
+him through his paces, suiting these, as far as possible, to those
+inevitable in war [14]--in other words, I avoid neither steep slope [15]
+nor sheer incline, neither trench nor runnel, only giving my utmost heed
+the while so as not to lame my horse while exercising him. When that
+is over, the boy gives the horse a roll, [16] and leads him homewards,
+taking at the same time from the country to town whatever we may chance
+to need. Meanwhile I am off for home, partly walking, partly running,
+and having reached home I take a bath and give myself a rub; [17] and
+then I breakfast--a repast which leaves me neither empty nor replete,
+[18] and will suffice to last me through the day.
+
+ [12] See "Mem." III. xiii. 5.
+
+ [13] {xusto}--the xystus, "a covered corridor in the gymnasium where
+    the athletes exercised in winter." Vitruv. v. 11. 4; vi. 7. 5. See
+    Rich, "Companion," s.n.; Becker, op. cit. p. 309. Cf. Plat.
+    "Phaedr." 227--Phaedrus loq.: "I have come from Lysias the son of
+    Cephalus, and I am going to take a walk outside the wall, for I
+    have been sitting with him the whole morning; and our common
+    friend Acumenus advises me to walk in the country, which he says
+    is more invigorating than to walk in the courts."--Jowett.
+
+ [14] See "Horsemanship," iii. 7 foll.; ib. viii.; "Hipparch," i. 18.
+
+ [15] "Slanting hillside."
+
+ [16] See "Horsemanship," v. 3; Aristoph. "Clouds," 32.
+
+ [17] Lit. "scrape myself clean" (with the {stleggis} or strigil). Cf.
+    Aristoph. "Knights," 580. See Becker, op. cit. p. 150.
+
+ [18] See "Lac. Pol." ii. 5. Cf. Hor. "Sat." i. 6. 127:
+
+pransus non avide, quantum interpellet inani ventre diem durare.
+
+Then eat a temperate luncheon, just to stay A sinking stomach till the
+close of day (Conington).
+
+By Hera (I replied), Ischomachus, I cannot say how much your doings take
+my fancy. How you have contrived, to pack up portably for use--together
+at the same time--appliances for health and recipes for strength,
+exercises for war, and pains to promote your wealth! My admiration is
+raised at every point. That you do study each of these pursuits in the
+right way, you are yourself a standing proof. Your look of heaven-sent
+health and general robustness we note with our eyes, while our ears have
+heard your reputation as a first-rate horseman and the wealthiest of
+men.
+
+Isch. Yes, Socrates, such is my conduct, in return for which I am
+rewarded with--the calumnies of half the world. You thought, I daresay,
+I was going to end my sentence different, and say that a host of people
+have given me the enviable title "beautiful and good."
+
+I was indeed myself about to ask, Ischomachus (I answered), whether you
+take pains also to acquire skill in argumentative debate, the cut and
+thrust and parry of discussion, [19] should occasion call?
+
+ [19] Lit. "to give a reason and to get a reason from others." Cf.
+    "Cyrop." I. iv. 3.
+
+Isch. Does it not strike you rather, Socrates, that I am engaged in one
+long practice of this very skill, [20] now pleading as defendant that,
+as far as I am able, I do good to many and hurt nobody? And then, again,
+you must admit, I play the part of prosecutor when accusing people whom
+I recognise to be offenders, as a rule in private life, or possibly
+against the state, the good-for-nothing fellows?
+
+ [20] "The arts of the defendant, the apologist; and of the plaintiff,
+    the prosecutor."
+
+But please explain one other thing, Ischomachus (I answered). Do you put
+defence and accusation into formal language? [21]
+
+ [21] "Does your practice include the art of translating into words
+    your sentiments?" Cf. "Mem." I. ii. 52.
+
+Isch. "Formal language," say you, Socrates? The fact is, I never cease
+to practise speaking; and on this wise: Some member of my household has
+some charge to bring, or some defence to make, [22] against some other.
+I have to listen and examine. I must try to sift the truth. Or there
+is some one whom I have to blame or praise before my friends, or I must
+arbitrate between some close connections and endeavour to enforce the
+lesson that it is to their own interests to be friends not foes. [23]...
+We are present to assist a general in court; [24] we are called upon to
+censure some one; or defend some other charged unjustly; or to prosecute
+a third who has received an honour which he ill deserves. It frequently
+occurs in our debates [25] that there is some course which we strongly
+favour: naturally we sound its praises; or some other, which we
+disapprove of: no less naturally we point out its defects.
+
+ [22] Or, "One member of my household appears as plaintiff, another as
+    defendant. I must listen and cross-question."
+
+ [23] The "asyndeton" would seem to mark a pause, unless some words
+    have dropped out. See the commentators ad loc.
+
+ [24] The scene is perhaps that of a court-martial (cf. "Anab." V.
+    viii.; Dem. "c. Timocr." 749. 16). (Al. cf. Sturz, "Lex." s.v. "we
+    are present (as advocates) and censure some general"), or more
+    probably, I think, that of a civil judicial inquiry of some sort,
+    conducted at a later date by the Minister of Finance ({to stratego
+    to epi tas summorias eremeno}).
+
+ [25] Or, "Or again, a frequent case, we sit in council" (as members of
+    the Boule). See Aristot. "Pol." iv. 15.
+
+He paused, then added: Things have indeed now got so far, Socrates, that
+several times I have had to stand my trial and have judgment passed upon
+me in set terms, what I must pay or what requital I must make. [26]
+
+ [26] See "Symp." v. 8. Al. {dielemmenos} = "to be taken apart and have
+   ..."
+
+And at whose bar (I asked) is the sentence given? That point I failed to
+catch. [27]
+
+ [27] Or, "so dull was I, I failed to catch the point."
+
+Whose but my own wife's? (he answered).
+
+And, pray, how do you conduct your own case? (I asked). [28]
+
+ [28] See "Mem." III. vii. 4; Plat. "Euth." 3 E.
+
+Not so ill (he answered), when truth and interest correspond, but when
+they are opposed, Socrates, I have no skill to make the worse appear the
+better argument. [29]
+
+ [29] See Plat. "Apol." 19-23 D; Aristoph. "Clouds," 114 foll.
+
+Perhaps you have no skill, Ischomachus, to make black white or falsehood
+truth (said I). [30]
+
+ [30] Or, "It may well be, Ischomachus, you cannot manufacture
+    falsehood into truth." Lit. "Like enough you cannot make an
+    untruth true."
+
+
+
+XII
+
+But (I continued presently), perhaps I am preventing you from going, as
+you long have wished to do, Ischomachus?
+
+To which he: By no means, Socrates. I should not think of going away
+until the gathering in the market is dispersed. [1]
+
+ [1] Lit. "until the market is quite broken up," i.e. after mid-day.
+    See "Anab." I. viii. 1; II. i. 7; "Mem." I. i. 10. Cf. Herod. ii.
+    173; iii. 104; vii. 223.
+
+Of course, of course (I answered), you are naturally most careful not
+to forfeit the title they have given you of "honest gentleman"; [2] and
+yet, I daresay, fifty things at home are asking your attention at this
+moment; only you undertook to meet your foreign friends, and rather than
+play them false you go on waiting.
+
+ [2] Lit. "beautiful and good."
+
+Isch. Let me so far correct you, Socrates; in no case will the things
+you speak of be neglected, since I have stewards and bailiffs [3] on the
+farms.
+
+ [3] Cf. Becker, op. cit. p. 363.
+
+Soc. And, pray, what is your system when you need a bailiff? Do you
+search about, until you light on some one with a natural turn for
+stewardship; and then try to purchase him?--as, I feel certain, happens
+when you want a carpenter: first, you discover some one with a turn for
+carpentry, and then do all you can to get possession of him. [4] Or do
+you educate your bailiffs yourself?
+
+ [4] The steward, like the carpenter, and the labourers in general,
+    would, as a rule, be a slave. See below, xxi. 9.
+
+Isch. Most certainly the latter, Socrates; I try to educate them, as you
+say, myself; and with good reason. He who is properly to fill my place
+and manage my affairs when I am absent, my "alter ego," [5] needs but to
+have my knowledge; and if I am fit myself to stand at the head of my own
+business, I presume I should be able to put another in possession of my
+knowledge. [6]
+
+ [5] Or, "my other self."
+
+ [6] Lit. "to teach another what I know myself."
+
+Soc. Well then, the first thing he who is properly to take your place
+when absent must possess is goodwill towards you and yours; for without
+goodwill, what advantage will there be in any knowledge whatsoever which
+your bailiff may possess?
+
+Isch. None, Socrates; and I may tell you that a kindly disposition
+towards me and mine is precisely what I first endeavour to instil.
+
+Soc. And how, in the name of all that is holy, do you pick out whom you
+will and teach him to have kindly feeling towards yourself and yours?
+
+Isch. By kindly treatment of him, to be sure, whenever the gods bestow
+abundance of good things upon us.
+
+Soc. If I take your meaning rightly, you would say that those who enjoy
+your good things grow well disposed to you and seek to render you some
+good?
+
+Isch. Yes, for of all instruments to promote good feeling this I see to
+be the best.
+
+Soc. Well, granted the man is well disposed to you does it therefore
+follow, Ischomachus, that he is fit to be your bailiff? It cannot have
+escaped your observation that albeit human beings, as a rule, are kindly
+disposed towards themselves, yet a large number of them will not apply
+the attention requisite to secure for themselves those good things which
+they fain would have.
+
+Isch. Yes, but believe me, Socrates, when I seek to appoint such men as
+bailiffs, I teach them also carefulness and application. [7]
+
+ [7] {epimeleia} is a cardinal virtue with the Greeks, or at any rate
+    with Xenophon, but it has no single name in English.
+
+Soc. Nay, now in Heaven's name, once more, how can that be? I always
+thought it was beyond the power of any teacher to teach these virtues.
+[8]
+
+ [8] For the Socratic problem {ei arete didakte} see Grote, "H. G."
+    viii. 599.
+
+Isch. Nor is it possible, you are right so far, to teach such
+excellences to every single soul in order as simply as a man might
+number off his fingers.
+
+Soc. Pray, then, what sort of people have the privilege? [9] Should you
+mind pointing them out to me with some distinctness?
+
+ [9] Lit. "what kind of people can be taught them? By all means signify
+    the sort to me distinctly."
+
+Ishc. Well, in the first place, you would have some difficulty in making
+intemperate people diligent--I speak of intemperance with regard to
+wine, for drunkenness creates forgetfulness of everything which needs to
+be done.
+
+Soc. And are persons devoid of self-control in this respect the only
+people incapable of diligence and carefulness? or are there others in
+like case?
+
+Isch. Certainly, people who are intemperate with regard to sleep, seeing
+that the sluggard with his eyes shut cannot do himself or see that
+others do what is right.
+
+Soc. What then? [10] Are we to regard these as the only people incapable
+of being taught this virtue of carefulness? or are there others in a
+like condition?
+
+ [10] Or, "What then--is the list exhausted? Are we to suppose that
+    these are the sole people..."
+
+Isch. Surely we must include the slave to amorous affection. [11] Your
+woeful lover [12] is incapable of being taught attention to anything
+beyond one single object. [13] No light task, I take it, to discover any
+hope or occupation sweeter to him than that which now employs him, his
+care for his beloved, nor, when the call for action comes, [14] will
+it be easy to invent worse punishment than that he now endures in
+separation from the object of his passion. [15] Accordingly, I am in no
+great hurry to appoint a person of this sort to manage [16] my affairs;
+the very attempt to do so I regard as futile.
+
+ [11] See "Mem." I. iii. 8 foll.; II. vi. 22.
+
+ [12] {duserotes}. Cf. Thuc. vi. 13, "a desperate craving" (Jowett).
+
+ [13] Cf. "Symp." iv. 21 foll.; "Cyrop." V. i. 7-18.
+
+ [14] Or, "where demands of business present themselves, and something
+    must be done."
+
+ [15] Cf. Shakesp. "Sonnets," passim.
+
+ [16] Or, "I never dream of appointing as superintendent." See above,
+    iv. 7.
+
+Soc. Well, and what of those addicted to another passion, that of gain?
+Are they, too, incapable of being trained to give attention to field and
+farming operations?
+
+Isch. On the contrary, there are no people easier to train, none so
+susceptible of carefulness in these same matters. One needs only to
+point out to them that the pursuit is gainful, and their interest is
+aroused.
+
+Soc. But for ordinary people? Given they are self-controlled to suit
+your bidding, [17] given they possess a wholesome appetite for gain, how
+will you lesson them in carefulness? how teach them growth in diligence
+to meet your wishes?
+
+ [17] Or, "in matters such as you insist on."
+
+Isch. By a simple method, Socrates. When I see a man intent on
+carefulness, I praise and do my best to honour him. When, on the other
+hand, I see a man neglectful of his duties, I do not spare him: I try in
+every way, by word and deed, to wound him.
+
+Soc. Come now, Ischomachus, kindly permit a turn in the discussion,
+which has hitherto concerned the persons being trained to carefulness
+themselves, and explain a point in reference to the training process.
+Is it possible for a man devoid of carefulness himself to render others
+more careful?
+
+No more possible (he answered) than for a man who knows no music to make
+others musical. [18] If the teacher sets but an ill example, the pupil
+can hardly learn to do the thing aright. [19] And if the master's
+conduct is suggestive of laxity, how hardly shall his followers attain
+to carefulness! Or to put the matter concisely, "like master like man."
+I do not think I ever knew or heard tell of a bad master blessed with
+good servants. The converse I certainly have seen ere now, a good master
+and bad servants; but they were the sufferers, not he. [20] No, he who
+would create a spirit of carefulness in others [21] must have the skill
+himself to supervise the field of labour; to test, examine, scrutinise.
+[22] He must be ready to requite where due the favour of a service well
+performed, nor hesitate to visit the penalty of their deserts upon those
+neglectful of their duty. [23] Indeed (he added), the answer of the
+barbarian to the king seems aposite. You know the story, [24] how the
+king had met with a good horse, but wished to give the creature flesh
+and that without delay, and so asked some one reputed to be clever about
+horses: "What will give him flesh most quickly?" To which the other:
+"The master's eye." So, too, it strikes me, Socrates, there is nothing
+like "the master's eye" to call forth latent qualities, and turn the
+same to beautiful and good effect. [25]
+
+ [18] Or, "to give others skill in 'music.'" See Plat. "Rep." 455 E;
+    "Laws," 802 B. Al. "a man devoid of letters to make others
+    scholarly." See Plat. "Phaedr." 248 D.
+
+ [19] Lit. "when the teacher traces the outline of the thing to copy
+    badly." For {upodeiknuontos} see "Mem." IV. iii. 13; "Horsem." ii.
+    2. Cf. Aristot. "Oecon." i. 6; "Ath. Pol." 41. 17; and Dr. Sandys'
+    note ad loc.
+
+ [20] Or, "but they did not go scot-free"; "punishments then were
+    rife."
+
+ [21] Cf. Plat. "Polit." 275 E: "If we say either tending the herds, or
+    managing the herds, or having the care of them, that will include
+    all, and then we may wrap up the statesman with the rest, as the
+    argument seems to require."--Jowett.
+
+ [22] Or, "he must have skill to over-eye the field of labour, and be
+    scrutinous."
+
+ [23] "For every boon of service well performed he must be eager to
+    make requital to the author of it, nor hesitate to visit on the
+    heads of those neglectful of their duty a just recompense." (The
+    language is poetical.)
+
+ [24] See Aristot. "Oecon." i. 6; Aesch. "Pers." 165; Cato ap. Plin.
+    "H. N." xviii. 5. Cic. ap. Colum. iv. 18; ib. vi. 21; La Fontaine,
+    "L'Oeil du Maitre."
+
+ [25] Or, "so, too, in general it seems to me 'the master's eye' is
+    aptest to elicit energy to issue beautiful and good."
+
+
+
+XIII
+
+But now (I ventured), suppose you have presented strongly to the mind of
+some one [1] the need of carefulness to execute your wishes, is a person
+so qualified to be regarded as fit at once to be your bailiff? or is
+there aught else which he must learn in order to play the part of an
+efficient bailiff?
+
+ [1] Breit. cf. "Pol. Lac." xv. 8. Holden cf. Plat. "Rep." 600 C.
+
+Most certainly there is (he answered): it still remains for him to learn
+particulars--to know, that is, what things he has to do, and when and
+how to do them; or else, if ignorant of these details, the profit of
+this bailiff in the abstract may prove no greater than the doctor's
+who pays a most precise attention to a sick man, visiting him late and
+early, but what will serve to ease his patient's pains [2] he knows not.
+
+ [2] Lit. "what it is to the advantage of his patient to do, is beyond
+    his ken."
+
+Soc. But suppose him to have learnt the whole routine of business, will
+he need aught else, or have we found at last your bailiff absolute? [3]
+
+ [3] Cf. Plat. "Rep." 566 D. Or, "the perfect and consummate type of
+    bailiff."
+
+Isch. He must learn at any rate, I think, to rule his fellow-workmen.
+
+What! (I exclaimed): you mean to say you educate your bailiffs to that
+extent? Actually you make them capable of rule?
+
+At any rate I try to do so (he replied).
+
+And how, in Heaven's name (I asked), do you contrive to educate another
+in the skill to govern human beings?
+
+Isch. I have a very simple system, Socrates; so simple, I daresay, you
+will simply laugh at me.
+
+Soc. The matter, I protest, is hardly one for laughter. The man who
+can make another capable of rule, clearly can teach him how to play the
+master; and if can make him play the master, he can make him what is
+grander still, a kingly being. [4] Once more, therefore, I protest: A
+man possessed of such creative power is worthy, not of ridicule, far
+from it, but of the highest praise.
+
+ [4] i.e. {arkhikos} includes (1) {despotikos}, i.e. an arbitrary head
+    of any sort, from the master of one's own family to the {turannos
+    kai despotes} (Plat. "Laws," 859 A), despotic lord or owner; (2)
+    {basilikos}, the king or monarch gifted with regal qualities.
+
+Thus, then, I reason, [5] Socrates (he answered): The lower animals are
+taught obedience by two methods chiefly, partly through being punished
+when they make attempts to disobey, partly by experiencing some kindness
+when they cheerfully submit. This is the principle at any rate adopted
+in the breaking of young horses. The animal obeys its trainer, and
+something sweet is sure to follow; or it disobeys, and in place of
+something sweet it finds a peck of trouble; and so on, until it comes at
+last to yield obedience to the trainer's every wish. Or to take another
+instance: Young dogs, [6] however far inferior to man in thought
+and language, [7] can still be taught to run on errands and turn
+somersaults, [8] and do a host of other clever things, precisely on
+this same principle of training. Every time the animal obeys it gets
+something or other which it wanted, and every time it misbehaves it
+gets a whipping. But when it comes to human beings: in man you have a
+creature still more open to persuasion through appeals to reason; [9]
+only make it plain to him "it is his interest to obey." Or if they
+happen to be slaves, [10] the more ignoble training of wild animals
+tamed to the lure will serve to teach obedience. Only gratify their
+bellies in the matter of appetite, and you will succeed in winning much
+from them. [11] But ambitious, emulous natures feel the spur of praise,
+[12] since some natures hunger after praise no less than others crave
+for meats and drinks. My practice then is to instruct those whom I
+desire to appoint as my bailiffs in the various methods which I have
+found myself to be successful in gaining the obedience of my fellows. To
+take an instance: There are clothes and shows and so forth, with which
+I must provide my workfolk. [13] Well, then, I see to it that these are
+not all alike in make; [14] but some will be of better, some of less
+good quality: my object being that these articles for use shall vary
+with the service of the wearer; the worse man will receive the worse
+things as a gift, the better man the better as a mark of honour. For I
+ask you, Socrates, how can the good avoid despondency seeing that
+the work is wrought by their own hands alone, in spite of which these
+villains who will neither labour nor face danger when occasion calls are
+to receive an equal guerdon with themselves? And just as I cannot bring
+myself in any sort of way to look upon the better sort as worthy to
+receive no greater honour than the baser, so, too, I praise my bailiffs
+when I know they have apportioned the best things among the most
+deserving. And if I see that some one is receiving preference by dint
+of flatteries or like unworthy means, I do not let the matter pass; I
+reprimand my bailiff roundly, and so teach him that such conduct is not
+even to his interest.
+
+ [5] {oukoun}. "This, then, is my major premiss: the dumb animal..."
+    (lit. "the rest of animals").
+
+ [6] {ta kunidia} possibly implies "performing poodles."
+
+ [7] {te gnome... te glotte}, i.e. mental impression and expression,
+    "mind and tongue."
+
+ [8] Or, "to run round and round and turn heels over head." Al. "dive
+    for objects."
+
+ [9] "Logic, argument." Or, "a creature more compliant; merely by a
+    word demonstrate to him..."
+
+ [10] Cf. Plat. "Rep." 591 C.
+
+ [11] See Pater, "Plato and Platonism," "Lacedaemon," p. 196 foll.
+
+ [12] See "Cyrop." passim.
+
+ [13] {ergastersi}, Xenophontic for the common Attic {ergatais}. See
+    Hold. ad loc. for similar forms, and cf. Rutherford, "New
+    Phrynichus," 59.
+
+ [14] Cf. Aristot. "Oecon." i. 5 (where the thesis is developed
+    further).
+
+
+
+XIV
+
+Soc. Well, then, Ischomachus, supposing the man is now so fit to rule
+that he can compel obedience, [1] is he, I ask once more, your bailiff
+absolute? or even though possessed of all the qualifications you have
+named, does he still lack something? [2]
+
+ [1] Or, "that discipline flows from him;" al. "he presents you with
+    obedient servants."
+
+ [2] Lit. "will he still need something further to complete him?"
+
+Most certainly (replied Ischomachus). One thing is still required of
+him, and that is to hold aloof from property and goods which are his
+master's; he must not steal. Consider, this is the very person through
+whose hands the fruits and produce pass, and he has the audacity to make
+away with them! perhaps he does not leave enough to cover the expenses
+of the farming operations! Where would be the use of farming the land by
+help of such an overseer?
+
+What (I exclaimed), can I believe my ears? You actually undertake to
+teach them virtue! What really, justice!
+
+Isch. To be sure, I do. but it does not follow therefore that I find
+all equally apt to lend an ear to my instruction. However, what I do is
+this. I take a leaf now out of the laws of Draco and again another out
+of the laws of Solon, [3] and so essay to start my household on the path
+of uprightness. And indeed, if I mistake not (he proceeded), both those
+legislators enacted many of their laws expressly with a view to teaching
+this branch of justice. [4] It is written, "Let a man be punished for
+a deed of theft"; "Let whosoever is detected in the act be bound and
+thrown in prison"; "If he offer violence, [5] let him be put to death."
+It is clear that the intention of the lawgivers in framing these
+enactments was to render the sordid love of gain [6] devoid of profit
+to the unjust person. What I do, therefore, is to cull a sample of their
+precepts, which I supplement with others from the royal code [7] where
+applicable; and so I do my best to shape the members of my household
+into the likeness of just men concerning that which passes through
+their hands. And now observe--the laws first mentioned act as penalties,
+deterrent to transgressors only; whereas the royal code aims higher:
+by it not only is the malefactor punished, but the righteous and just
+person is rewarded. [8] The result is, that many a man, beholding how
+the just grow ever wealthier than the unjust, albeit harbouring in his
+heart some covetous desires, is constant still to virtue. To abstain
+from unjust dealing is engrained in him. [9]
+
+ [3] Cobet, "Pros. Xen." cf. Plut. "Solon," xvii. {proton men oun tous
+    Drakontos nomous aneile k.t.l.} "First, then, he repealed all
+    Draco's laws, except those concerning homicide, because they were
+    too severe and the punishments too great; for death was appointed
+    for almost all offences, insomuch that those that were convicted
+    of idleness were to die, and those that stole a cabbage or an
+    apple to suffer even as villains that committed sacrilege or
+    murder" (Clough, i. 184). See Aul. Gell. "N. A." xi. 13.
+
+ [4] "The branch of justice which concerns us, viz. righteous dealing
+    between man and man."
+
+ [5] For this sense of {tous egkheirountas} cf. Thuc. iv. 121; "Hell."
+    IV. v. 16. Al. {dedesthai tous egkheirountas kai thanatousthai en
+    tis alo poion} (Weiske), "let the attempt be punished with
+    imprisonment"; "let him who is caught in the act be put to death."
+
+ [6] Cf. Plat. "Laws," 754 E.
+
+ [7] Or, "the royal laws," i.e. of Persia. Cf. "Anab." I. ix. 16;
+    "Cyrop." I. ii. 2, 3. Or possibly = "regal"; cf. Plat. "Minos,"
+    317 C; {to men orthon nomos esti basilikos}.
+
+ [8] Lit. "benefited."
+
+ [9] Lit. "Whereby, beholding the just becoming wealthier than the
+    unjust, many albeit covetous at heart themselves most constantly
+    abide by abstinence from evil-doing."
+
+Those of my household (he proceeded) whom, in spite of kindly treatment,
+I perceive to be persistently bent on evil-doing, in the end I treat as
+desperate cases. Incurable self-seekers, [10] plain enough to see, whose
+aspiration lifts them from earth, so eager are they to be reckoned just
+men, not by reason only of the gain derivable from justice, but through
+passionate desire to deserve my praise--these in the end I treat as
+free-born men. I make them wealthy, and not with riches only, but in
+honour, as befits their gentle manliness. [11] For if, Socrates, there
+be one point in which the man who thirsts for honour differs from him
+who thirsts for gain, it is, I think, in willingness to toil, face
+danger, and abstain from shameful gains--for the sake of honour only and
+fair fame. [12]
+
+ [10] Lit. "Those, on the other hand, whom I discover to be roused" (to
+    honesty--not solely because honesty is the best policy).
+
+ [11] Or, "men of fair and noble type"; "true gentlemen." This passage
+    suggests the "silver lining to the cloud" of slavery.
+
+ [12] Cf. Hom. "Il." ix. 413, {oleto men moi nostos, atar kleos
+    aphthiton estai}, "but my fame shall be imperishable."
+
+
+
+XV
+
+Soc. But now, suppose, Ischomachus, you have created in the soul of some
+one a desire for your welfare; have inspired in him not a mere passive
+interest, but a deep concern to help you to achieve prosperity; further,
+you have obtained for him a knowledge of the methods needed to give the
+operations of the field some measure of success; you have, moreover,
+made him capable of ruling; and, as the crowning point of all your
+efforts, this same trusty person shows no less delight, than you might
+take yourself, in laying at your feet [1] earth's products, each in
+due season richly harvested--I need hardly ask concerning such an one,
+whether aught else is lacking to him. It is clear to me [2] an overseer
+of this sort would be worth his weight in gold. But now, Ischomachus,
+I would have you not omit a topic somewhat lightly handled by us in the
+previous argument. [3]
+
+ [1] {apodeiknuon}, i.e. in presenting the inventory of products for
+    the year. Cf. "Hell." V. iii. 17; "Revenues," ii. 7.
+
+ [2] {ede}, at this stage of the discussion.
+
+ [3] Or, "that part of the discussion which we ran over in a light and
+    airy fashion," in reference to xiii. 2.
+
+What topic, pray, was that? (he asked).
+
+Soc. You said, if I mistake not, that it was most important to learn
+the methods of conducting the several processes of husbandry; for, you
+added, unless a man knows what things he has to do and how to do them,
+all the care and diligence in the world will stand him in no stead.
+
+At this point [4] he took me up, observing: So what you now command me
+is to teach the art itself of tillage, Socrates?
+
+ [4] Keeping the vulg. order of SS. 3-9, which many commentators would
+    rearrange in various ways. See Breit. ad loc.; Lincke, op. cit. p.
+    111 foll.
+
+Yes (I replied), for now it looks as if this art were one which made the
+wise and skilled possessor of it wealthy, whilst the unskilled, in spite
+of all the pains he takes, must live in indigence.
+
+Isch. Now shall you hear, then, [5] Socrates, the generous nature of
+this human art. For is it not a proof of something noble in it, that
+being of supreme utility, so sweet a craft to exercise, so rich in
+beauty, so acceptable alike to gods and men, the art of husbandry may
+further fairly claim to be the easiest of all the arts to learn? Noble I
+name it! this, at any rate, the epithet we give to animals which, being
+beautiful and large and useful, are also gentle towards the race of man.
+[6]
+
+ [5] Or, "Listen, then, and whilst I recount to you at once the
+    loving-kindness of this art, to man the friendliest."
+
+ [6] Schenkl regards this sentence as an interpolation. For the epithet
+    {gennaios} applied to the dog see "Cyrop." I. iv. 15, 21;
+    "Hunting," iv. 7.
+
+Allow me to explain, Ischomachus (I interposed). Up to a certain point
+I fully followed what you said. I understand, according to your theory,
+how a bailiff must be taught. In other words, I follow your descriptions
+both as to how you make him kindly disposed towards yourself; and how,
+again, you make him careful, capable of rule, and upright. But at that
+point you made the statement that, in order to apply this diligence to
+tillage rightly, the careful husbandman must further learn what are the
+different things he has to do, and not alone what things he has to do,
+but how and when to do them. These are the topics which, in my opinion,
+have hitherto been somewhat lightly handled in the argument. Let me make
+my meaning clearer by an instance: it is as if you were to tell me that,
+in order to be able to take down a speech in writing, [7] or to read a
+written statement, a man must know his letters. Of course, if not
+stone deaf, I must have garnered that for a certain object knowledge
+of letters was important to me, but the bare recognition of the fact,
+I fear, would not enable me in any deeper sense to know my letters. So,
+too, at present I am easily persuaded that if I am to direct my care
+aright in tillage I must have a knowledge of the art of tillage. But
+the bare recognition of the fact does not one whit provide me with the
+knowledge how I ought to till. And if I resolved without ado to set
+about the work of tilling, I imagine, I should soon resemble your
+physician going on his rounds and visiting his patients without knowing
+what to prescribe or what to do to ease their sufferings. To save
+me from the like predicaments, please teach me the actual work and
+processes of tillage.
+
+ [7] Or, "something from dictation."
+
+Isch. But truly, [8] Socrates, it is not with tillage as with the other
+arts, where the learner must be well-nigh crushed [9] beneath a load
+of study before his prentice-hand can turn out work of worth sufficient
+merely to support him. [10] The art of husbandry, I say, is not so ill
+to learn and cross-grained; but by watching labourers in the field, by
+listening to what they say, you will have straightway knowledge enough
+to teach another, should the humour take you. I imagine, Socrates (he
+added), that you yourself, albeit quite unconscious of the fact, already
+know a vast amount about the subject. The fact is, other craftsmen (the
+race, I mean, in general of artists) are each and all disposed to keep
+the most important [11] features of their several arts concealed:
+with husbandry it is different. Here the man who has the most skill in
+planting will take most pleasure in being watched by others; and so too
+the most skilful sower. Ask any question you may choose about results
+thus beautifully wrought, and not one feature in the whole performance
+will the doer of it seek to keep concealed. To such height of nobleness
+(he added), Socrates, does husbandry appear, like some fair mistress, to
+conform the soul and disposition of those concerned with it.
+
+ [8] "Nay, if you will but listen, Socrates, with husbandry it is not
+    the same as with the other arts."
+
+ [9] {katatribenai}, "worn out." See "Mem." III. iv. 1; IV. vii. 5. Al.
+    "bored to death."
+
+ [10] Or, "before the products of his pupilage are worth his keep."
+
+ [11] Or, "critical and crucial."
+
+The proem [12] to the speech is beautiful at any rate (I answered), but
+hardly calculated to divert the hearer from the previous question. A
+thing so easy to be learnt, you say? then, if so, do you be all the
+readier for that reason to explain its details to me. No shame on you
+who teach, to teach these easy matters; but for me to lack the knowledge
+of them, and most of all if highly useful to the learner, worse than
+shame, a scandal.
+
+ [12] Or, "the prelude to the piece."
+
+
+
+XVI
+
+Isch. First then, Socrates, I wish to demonstrate to you that what
+is called [1] "the intricate variety in husbandry" [2] presents no
+difficulty. I use a phrase of those who, whatever the nicety with
+which they treat the art in theory, [3] have but the faintest practical
+experience of tillage. What they assert is, that "he who would rightly
+till the soil must first be made acquainted with the nature of the
+earth."
+
+ [1] "They term"; in reference to the author of some treatise.
+
+ [2] Or, "the riddling subtlety of tillage." See "Mem." II. iii. 10;
+    Plat. "Symp." 182 B; "Phileb." 53 E.
+
+ [3] Theophr. "De Caus." ii. 4, 12, mentions Leophanes amongst other
+    writers on agriculture preceding himself.
+
+And they are surely right in their assertion (I replied); for he who
+does not know what the soil is capable of bearing, can hardly know, I
+fancy, what he has to plant or what to sow.
+
+But he has only to look at his neighbour's land (he answered), at his
+crops and trees, in order to learn what the soil can bear and what
+it cannot. [4] After which discovery, it is ill work fighting against
+heaven. Certainly not by dint of sowing and planting what he himself
+desires will he meet the needs of life more fully than by planting and
+sowing what the earth herself rejoices to bear and nourish on her bosom.
+Or if, as well may be the case, through the idleness of those who occupy
+it, the land itself cannot display its native faculty, [5] it is often
+possible to derive a truer notion from some neighbouring district that
+ever you will learn about it from your neighbour's lips. [6] Nay, even
+though the earth lie waste and barren, it may still declare its nature;
+since a soil productive of beautiful wild fruits can by careful tending
+be made to yield fruits of the cultivated kind as beautiful. And on
+this wise, he who has the barest knowledge [7] of the art of tillage can
+still discern the nature of the soil.
+
+ [4] Holden cf. Virg. "Georg." i. 53; iv. 109. According to the
+    commentator Servius, the poet drew largely upon Xenophon's
+    treatise.
+
+ [5] Or, "cannot prove its natural aptitude."
+
+ [6] Or, "from a neighbouring mortal."
+
+ [7] Or, "a mere empiric in the art of husbandry."
+
+Thank you (I said), Ischomachus, my courage needs no further fanning
+upon that score. I am bold enough now to believe that no one need
+abstain from agriculture for fear he will not recognise the nature of
+the soil. Indeed, I now recall to mind a fact concerning fishermen, how
+as they ply their business on the seas, not crawling lazily along, nor
+bringing to, for prospect's sake, but in the act of scudding past the
+flying farmsteads, [8] these brave mariners have only to set eyes upon
+crops on land, and they will boldly pronounce opinion on the nature
+of the soil itself, whether good or bad: this they blame and that they
+praise. And these opinions for the most part coincide, I notice, with
+the verdict of the skilful farmer as to quality of soil. [9]
+
+ [8] Or, "the flying coastland, fields and farmyards."
+
+ [9] Lit. "And indeed the opinions they pronounce about 'a good soil'
+    mostly tally with the verdict of the expert farmer."
+
+Isch. At what point shall I begin then, Socrates, to revive your
+recollection [10] of the art of husbandry? since to explain to you the
+processes employed in husbandry means the statement of a hundred details
+which you know yourself full well already.
+
+ [10] Or, "begin recalling to your mind." See Plat. "Meno," for the
+    doctrine of Anamensis here apparently referred to.
+
+Soc. The first thing I should like to learn, Ischomachus, I think, if
+only as a point befitting a philosopher, is this: how to proceed and how
+to work the soil, did I desire to extract the largest crops of wheat and
+barley.
+
+Isch. Good, then! you are aware that fallow must be broken up in
+readiness [11] for sowing?
+
+ [11] Or, "ploughed up." Cf. Theophr. "Hist. Pl." iii. i. 6; Dion. Hal.
+    "Ant." x. 17.
+
+Soc. Yes, I am aware of that.
+
+Isch. Well then, supposing we begin to plough our land in winter?
+
+Soc. It would not do. There would be too much mud.
+
+Isch. Well then, what would you say to summer?
+
+Soc. The soil will be too hard in summer for a plough and a pair of oxen
+to break up.
+
+Isch. It looks as if spring-time were the season to begin this work,
+then? What do you say?
+
+Soc. I say, one may expect the soil broken up at that season of the year
+to crumble [12] best.
+
+ [12] {kheisthai} = laxari, dissolvi, to be most friable, to scatter
+    readily.
+
+Isch. Yes, and grasses [13] turned over at that season, Socrates, serve
+to supply the soil already with manure; while as they have not shed
+their seed as yet, they cannot vegetate. [14] I am supposing that you
+recognise a further fact: to form good land, a fallow must be clean and
+clear of undergrowth and weeds, [15] and baked as much as possible by
+exposure to the sun. [16]
+
+ [13] "Herbage," whether grass or other plants, "grass," "clover," etc;
+    Theophr. "Hist. Pl." i. 3. 1; Holden, "green crops."
+
+ [14] Lit. "and not as yet have shed their seed so as to spring into
+    blade."
+
+ [15] Or, "quitch."
+
+ [16] Holden cf. Virg. "Georg." i. 65, coquat; ii. 260, excoquere. So
+    Lucr. vi. 962.
+
+Soc. Yes, that is quite a proper state of things, I should imagine.
+
+Isch. And to bring about this proper state of things, do you maintain
+there can be any other better system than that of turning the soil over
+as many times as possible in summer?
+
+Soc. On the contrary, I know precisely that for either object, whether
+to bring the weeds and quitch grass to the surface and to wither them by
+scorching heat, or to expose the earth itself to the sun's baking rays,
+there can be nothing better than to plough the soil up with a pair of
+oxen during mid-day in midsummer.
+
+Isch. And if a gang of men set to, to break and make this fallow with
+the mattock, it is transparent that their business is to separate the
+quitch grass from the soil and keep them parted?
+
+Soc. Just so!--to throw the quitch grass down to wither on the surface,
+and to turn the soil up, so that the crude earth may have its turn of
+baking.
+
+
+
+XVII
+
+You see, Socrates (he said, continuing the conversation), we hold the
+same opinion, both of us, concerning fallow.
+
+Why, so it seems (I said)--the same opinion.
+
+Isch. But when it comes to sowing, what is your opinion? Can you suggest
+a better time for sowing than that which the long experience of former
+generations, combined with that of men now living, recognises as
+the best? See, so soon as autumn time has come, the faces of all men
+everywhere turn with a wistful gaze towards high heaven. "When will God
+moisten the earth," they ask, "and suffer men to sow their seed?" [1]
+
+ [1] See Dr. Holden's interesting note at this point: "According to
+    Virgil ('Georg.' i. 215), spring is the time," etc.
+
+Yes, Ischomachus (I answered), for all mankind must recognise the
+precept: [2] "Sow not on dry soil" (if it can be avoided), being taught
+wisdom doubtless by the heavy losses they must struggle with who sow
+before God's bidding.
+
+ [2] Or, "it is a maxim held of all men."
+
+Isch. It seems, then, you and I and all mankind hold one opinion on
+these matters?
+
+Soc. Why, yes; where God himself is teacher, such accord is apt to
+follow; for instance, all men are agreed, it is better to wear thick
+clothes [3] in winter, if so be they can. We light fires by general
+consent, provided we have logs to burn.
+
+ [3] Or, "a thick cloak." See Rich, s.v. Pallium (= {imation}).
+
+Yet as regards this very period of seed-time (he made answer), Socrates,
+we find at once the widest difference of opinion upon one point; as to
+which is better, the early, or the later, [4] or the middle sowing?
+
+ [4] See Holden ad loc. Sauppe, "Lex. Xen.," notes {opsimos} as Ionic
+    and poet. See also Rutherford, "New Phryn." p. 124: "First met
+    with in a line of the 'Iliad' (ii. 325), {opsimos} does not appear
+    till late Greek except in the 'Oeconomicus,' a disputed work of
+    Xenophon."
+
+Soc. Just so, for neither does God guide the year in one set fashion,
+but irregularly, now suiting it to early sowing best, and now to middle,
+and again to later.
+
+Isch. But what, Socrates, is your opinion? Were it better for a man to
+choose and turn to sole account a single sowing season, be it much he
+has to sow or be it little? or would you have him begin his sowing with
+the earliest season, and sow right on continuously until the latest?
+
+And I, in my turn, answered: I should think it best, Ischomachus, to use
+indifferently the whole sowing season. [5] Far better [6] to have enough
+of corn and meal at any moment and from year to year, than first a
+superfluity and then perhaps a scant supply.
+
+ [5] Or, "share in the entire period of seed time." Zeune cf. "Geop."
+    ii. 14. 8; Mr. Ruskin's translators, "Bibl. Past." vol. i.; cf.
+    Eccles. xi. 6.
+
+ [6] Lit. "according to my tenet," {nomizo}.
+
+Isch. Then, on this point also, Socrates, you hold a like opinion with
+myself--the pupil to the teacher; and what is more, the pupil was the
+first to give it utterance.
+
+So far, so good! (I answered). Is there a subtle art in scattering the
+seed?
+
+Isch. Let us by all means investigate that point. That the seed must be
+cast by hand, I presume you know yourself?
+
+Soc. Yes, by the testimony of my eyes. [7]
+
+ [7] Lit. "Yes, for I have seen it done."
+
+Isch. But as to actual scattering, some can scatter evenly, others
+cannot. [8]
+
+ [8] Holden cf. W. Harte, "Essays on Husbandry," p. 210, 2nd ed., "The
+    main perfection of sowing is to disperse the seeds equally."
+
+Soc. Does it not come to this, the hand needs practice (like the fingers
+of a harp-player) to obey the will?
+
+Isch. Precisely so, but now suppose the soil is light in one part and
+heavy in another?
+
+Soc. I do not follow; by "light" do you mean weak? and by "heavy"
+strong?
+
+Isch. Yes, that is what I mean. And the question which I put to you
+is this: Would you allow both sorts of soil an equal share of seed? or
+which the larger? [9]
+
+ [9] See Theophr. "Hist. Pl." viii. 6. 2; Virg. "Georg." ii. 275.
+    Holden cf. Adam Dickson, "Husbandry of the Ancients," vol. ii. 35.
+    33 f. (Edin. 1788), "Were the poor light land in Britain managed
+    after the manner of the Roman husbandry, it would certainly
+    require much less seed than under its present management."
+
+Soc. The stronger the wine the larger the dose of water to be added, I
+believe. The stronger, too, the man the heavier the weight we will
+lay upon his back to carry: or if it is not porterage, but people to
+support, there still my tenet holds: the broader and more powerful the
+great man's shoulders, the more mouths I should assign to him to feed.
+But perhaps a weak soil, like a lean pack-horse, [10] grows stronger the
+more corn you pour into it. This I look to you to teach me. [11]
+
+ [10] Or, "lean cattle."
+
+ [11] Or, "Will you please answer me that question, teacher?"
+
+With a laugh, he answered: Once more you are pleased to jest. Yet rest
+assured of one thing, Socrates: if after you have put seed into the
+ground, you will await the instant when, while earth is being richly
+fed from heaven, the fresh green from the hidden seed first springs, and
+take and turn it back again, [12] this sprouting germ will serve as food
+for earth: as from manure an inborn strength will presently be added to
+the soil. But if you suffer earth to feed the seed of corn within it and
+to bring forth fruit in an endless round, at last [13] it will be hard
+for the weakened soil to yield large corn crops, even as a weak sow can
+hardly rear a large litter of fat pigs.
+
+ [12] "If you will plough the seedlings in again."
+
+ [13] {dia telous... es telos}, "continually... in the end." See
+    references in Holden's fifth edition.
+
+Soc. I understand you to say, Ischomachus, that the weaker soil must
+receive a scantier dose of seed?
+
+Isch. Most decidedly I do, and you on your side, Socrates, I understand,
+give your consent to this opinion in stating your belief that the weaker
+the shoulders the lighter the burdens to be laid on them.
+
+Soc. But those hoers with their hoes, Ischomachus, tell me for what
+reason you let them loose [14] upon the corn.
+
+ [14] Cf. "Revenues," iv. 5.
+
+Isch. You know, I daresay, that in winter there are heavy rains? [15]
+
+ [15] "And melting snows, much water every way."
+
+Soc. To be sure, I do.
+
+Isch. We may suppose, then, that a portion of the corn is buried by
+these floods beneath a coat of mud and slime, or else that the roots are
+laid quite bare in places by the torrent. By reason of this same drench,
+I take it, oftentimes an undergrowth of weeds springs up with the corn
+and chokes it.
+
+Soc. Yes, all these ills are likely enough to happen.
+
+Isch. Are you not agreed the corn-fields sorely need relief at such a
+season?
+
+Soc. Assuredly.
+
+Isch. Then what is to be done, in your opinion? How shall we aid the
+stricken portion lying mud-bedabbled?
+
+Soc. How better than by lifting up and lightening the soil?
+
+Isch. Yes! and that other portion lying naked to the roots and
+defenceless, how aid it?
+
+Soc. Possibly by mounding up fresh earth about it. [16]
+
+ [16] "Scraping up a barrier of fresh earth about it."
+
+Isch. And what when the weeds spring up together with the corn and choke
+it? or when they rob and ruthlessly devour the corn's proper sustenance,
+like unserviceable drones [17] that rob the working bees of honey,
+pilfering the good food which they have made and stored away with
+labour: what must we do?
+
+ [17] Cf. Shakesp. "Lazy yawning drones," "Henry V." I. ii. 204.
+
+Soc. In good sooth, there can be nothing for it save to cut out the
+noisome weed, even as drones are cleared out from the hive.
+
+Isch. You agree there is some show of reason for letting in these gangs
+of hoers?
+
+Soc. Most true. And now I am turning over in my mind, [18] Ischomachus,
+how grand a thing it is to introduce a simile or such like figure well
+and aptly. No sooner had you mentioned the word "drones" than I was
+filled with rage against those miserable weeds, far more than when you
+merely spoke of weeds and undergrowth.
+
+ [18] Or, "I was just this moment pondering the virtue of a happy
+    illustration." Lit. "what a thing it is to introduce an 'image'
+    ({tas eikonas}) well." See Plat. "Rep." 487 E, {de eikonos}, "in a
+    parable" (Jowett); "Phaed." 87 B, "a figure"; Aristoph. "Clouds,"
+    559; Plat. "Phaedr." 267 C; Aristot. "Rhet." III. iv. As to the
+    drones, J. J. Hartman, "An. X." 186, aptly cf. Aristoph. "Wasps,"
+    1114 f.
+
+
+
+XVIII
+
+But, not to interrupt you further (I continued), after sowing, naturally
+we hope to come to reaping. If, therefore, you have anything to say on
+that head also, pray proceed to teach me.
+
+Isch. Yes, by all means, unless indeed you prove on this head also to
+know as much yourself already as your teacher. To begin then: You know
+that corn needs cutting?
+
+Soc. To be sure, I know that much at any rate.
+
+Isch. Well, then, the next point: in the act of cutting corn how will
+you choose to stand? facing the way the wind blows, [1] or against the
+wind?
+
+ [1] Lit. "(on the side) where the wind blows or right opposite."
+
+Soc. Not against the wind, for my part. Eyes and hands must suffer, I
+imagine, if one stood reaping face to face with husks and particles of
+straw. [2]
+
+ [2] i.e. "with particles of straw and beards of corn blowing in one's
+    face."
+
+Isch. And should you merely sever the ears at top, or reap close to the
+ground? [3]
+
+ [3] See Holden ad loc.; Sir Anthony Fitzherbert, "Husbandry," 27 (ed.
+    1767), "In Somersetshire... they do share theyr wheate very
+    lowe...."
+
+If the stalk of corn were short (I answered), I should cut down close,
+to secure a sufficient length of straw to be of use. But if the stalk be
+tall, you would do right, I hold, to cut it half-way down, whereby the
+thresher and the winnower will be saved some extra labour (which both
+may well be spared). [4] The stalk left standing in the field, when
+burnt down (as burnt it will be, I presume), will help to benefit the
+soil; [5] and laid on as manure, will serve to swell the volume of
+manure. [6]
+
+ [4] Lit. "will be spared superfluous labour on what they do not want."
+
+ [5] Al. "if burnt down...; if laid on as manure..."
+
+ [6] "Help to swell the bulk" (Holden). For the custom see Virg.
+    "Georg." i. 84; J. Tull, op. cit. ix. 141: "The custom of burning
+    the stubble on the rich plains about Rome continues to this time."
+
+Isch. There, Socrates, you are detected "in the very act"; you know as
+much about reaping as I do myself.
+
+It looks a little like it (I replied). But I would fain discover whether
+I have sound knowledge also about threshing.
+
+Isch. Well, I suppose you are aware of this much: corn is threshed by
+beasts of burthen? [7]
+
+ [7] Holden cf. Dr. Davy, "Notes and Observations on the Ionian
+    Islands." "The grain is beaten out, commonly in the harvest field,
+    by men, horses, or mules, on a threshing-floor prepared extempore
+    for the purpose, where the ground is firm and dry, and the chaff
+    is separated by winnowing."--Wilkinson, "Ancient Egyptians," ii.
+    41 foll.
+
+Soc. Yes, I am aware of that much, and beast of burthen is a general
+name including oxen, horses, mules, and so forth. [8]
+
+ [8] See Varro, i. 52, as to tritura and ventilatio.
+
+Isch. Is it your opinion that these animals know more than merely how to
+tread the corn while driven with the goad?
+
+Soc. What more can they know, being beasts of burthen?
+
+Isch. Some one must see, then, that the beasts tread out only what
+requires threshing and no more, and that the threshing is done evenly
+itself: to whom do you assign that duty, Socrates?
+
+Soc. Clearly it is the duty of the threshers who are in charge. [9] It
+is theirs to turn the sheaves, and ever and again to push the untrodden
+corn under the creatures' feet; and thus, of course, to keep the
+threshing-floor as smooth, and finish off the work as fast, as possible.
+
+ [9] Or, "to the over-threshers," "the drivers" (Holden).
+
+Isch. Your comprehension of the facts thus far, it seems, keeps pace
+with mine.
+
+Soc. Well, after that, Ischomachus, we will proceed to cleanse the corn
+by winnowing. [10]
+
+ [10] Breit. cf. Colum. "de r. r." ii. 10, 14, 21; vide Rich, s.v.
+    ventilabrum.
+
+Isch. Yes, but tell me, Socrates; do you know that if you begin the
+process from the windward portion (of the threshing-floor), you will
+find your chaff is carried over the whole area.
+
+Soc. It must be so.
+
+Isch. Then it is more than likely the chaff will fall upon the corn.
+
+Soc. Yes, considering the distance, [11] the chaff will hardly be
+carried across the corn into the empty portion of the threshing-floor.
+
+ [11] Lit. "it is a long space for the chaff to be carried." Al. (1)
+    "It is of great consequence the chaff should be carried beyond the
+    corn." (2) "It often happens that the corn is blown not only on to
+    the corn, but over and beyond it into the empty portion of the
+    threshing-floor." So Breit.
+
+Isch. But now, suppose you begin winnowing on the "lee" side of the
+threshing-floor? [12]
+
+ [12] Or, "on the side of the threshing-floor opposite the wind." Al.
+    "protected from the wind."
+
+Soc. It is clear the chaff will at once fall into the chaff-receiver.
+[13]
+
+ [13] A hollowed-out portion of the threshing-floor, according to
+    Breitenbach.
+
+Isch. And when you have cleansed the corn over half the floor, will you
+proceed at once, with the corn thus strewn in front of you, to winnow
+the remainder, [14] or will you first pack the clean grain into the
+narrowest space against the central pillar? [15]
+
+ [14] Lit. "of the chaff," where we should say "corn," the winnowing
+    process separating chaff from grain and grain from chaff.
+
+ [15] If that is the meaning of {ton polon}. Al. "the outer edge or rim
+    of the threshing-floor."
+
+Soc. Yes, upon my word! first pack together the clean grain, and
+proceed. My chaff will now be carried into the empty portion of the
+floor, and I shall escape the need of winnowing twice over. [16]
+
+ [16] Or, "the same chaff (i.e. unwinnowed corn, Angl. corn) twice."
+
+Isch. Really, Socrates, you are fully competent yourself, it seems, to
+teach an ignorant world [17] the speediest mode of winnowing.
+
+ [17] Lit. "After all, Socrates, it seems you could even teach another
+    how to purge his corn most expeditiously."
+
+Soc. It seems, then, as you say, I must have known about these matters,
+though unconsciously; and here I stand and beat my brains, [18]
+reflecting whether or not I may not know some other things--how to
+refine gold and play the flute and paint pictures--without being
+conscious of the fact. Certainly, as far as teaching goes, no one ever
+taught me these, no more than husbandry; while, as to using my own eyes,
+I have watched men working at the other arts no less than I have watched
+them till the soil.
+
+ [18] Lit. "all this while, I am thinking whether..."
+
+Isch. Did I not tell you long ago that of all arts husbandry was the
+noblest, the most generous, just because it is the easiest to learn?
+
+Soc. That it is without a doubt, Ischomachus. It seems I must have known
+the processes of sowing, without being conscious of my knowledge. [19]
+
+ [19] Or, "but for all my science, I was ignorant (of knowing my own
+    knowledge)."
+
+
+
+XIX
+
+Soc. (continuing). But may I ask, is the planting of trees [1] a
+department in the art of husbandry?
+
+ [1] i.e. of fruit trees, the vine, olive, fig, etc.
+
+Isch. Certainly it is.
+
+Soc. How is it, then, that I can know about the processes of sowing and
+at the same time have no knowledge about planting?
+
+Isch. Is it so certain that you have no knowledge?
+
+Soc. How can you ask me? when I neither know the sort of soil in which
+to plant, nor yet the depth of hole [2] the plant requires, nor the
+breadth, or length of ground in which it needs to be embedded; [3] nor
+lastly, how to lay the plant in earth, with any hope of fostering its
+growth. [4]
+
+ [2] Reading {to phuto}, "nor yet how deep or broad to sink (the hole)
+    for the plant." Holden (ed. 1886) supplies {bothunon}. Al.
+    {bothron}.
+
+ [3] See Loudon, "Encycl. of Agric." S. 407, ap. Holden: "In France
+    plantations of the vine are made by dibbling in cuttings of two
+    feet of length; pressing the earth firmly to their lower end, an
+    essential part of the operation, noticed even by Xenophon."
+
+ [4] Lit. "how, laid in the soil, the plant will best shoot forth or
+    grow."
+
+Isch. Come, then, to lessons, pupil, and be taught whatever you do not
+know already! You have seen, I know, the sort of trenches which are dug
+for plants?
+
+Soc. Hundreds of times.
+
+Isch. Did you ever see one more than three feet deep?
+
+Soc. No, I do not think I ever saw one more than two and a half feet
+deep.
+
+Isch. Well, as to the breadth now. Did you ever see a trench more than
+three feet broad? [5]
+
+ [5] Or, "width," "wide." The commentators cf. Plin. "H. N." xvii. 11,
+    16, 22; Columell. v. 5. 2; ib. iii. 15. 2; Virg. "Georg." ii. 288.
+
+Soc. No, upon my word, not even more than two feet broad.
+
+Isch. Good! now answer me this question: Did you ever see a trench less
+than one foot deep?
+
+Soc. No, indeed! nor even less than one foot and a half. Why, the plants
+would be no sooner buried than dug out again, if planted so extremely
+near the surface.
+
+Isch. Here, then, is one matter, Socrates, which you know as well as any
+one. [6] The trench is not to be sunk deeper than two feet and a half,
+or shallower than one foot and a half.
+
+ [6] Lit. "quite adequately."
+
+Soc. Obviously, a thing so plain appeals to the eye at once.
+
+Isch. Can you by eyesight recognise the difference between a dry soil
+and a moist?
+
+Soc. I should certainly select as dry the soil round Lycabettus, [7] and
+any that resembles it; and as moist, the soil in the marsh meadows of
+Phalerum, [8] or the like.
+
+ [7] See Leake, "Topog. of Athens," i. 209.
+
+ [8] Or, "the Phaleric marsh-land." See Leake, ib. 231, 427; ii. 9.
+
+Isch. In planting, would you dig (what I may call) deep trenches in a
+dry soil or a moist?
+
+Soc. In a dry soil certainly; at any rate, if you set about to dig deep
+trenches in the moist you will come to water, and there and then an end
+to further planting.
+
+Isch. You could not put it better. We will suppose, then, the trenches
+have been dug. Does your eyesight take you further? [9] Have you noticed
+at what season in either case [10] the plants must be embedded?
+
+ [9] Lit. "As soon as the trenches have been dug then, have you further
+    noticed..."
+
+ [10] (1) The vulg. reading {openika... ekatera} = "at what precise
+    time... either (i.e. 'the two different' kinds of) plant," i.e.
+    "vine and olive" or "vine and fig," I suppose; (2) Breit. emend.
+    {opotera... en ekatera} = "which kind of plant... in either
+    soil..."; (3) Schenkl. etc., {openika... en ekatera} = "at
+    what season... in each of the two sorts of soil..."
+
+Soc. Certainly. [11]
+
+ [11] There is an obvious lacuna either before or after this remark, or
+    at both places.
+
+Isch. Supposing, then, you wish the plants to grow as fast as
+possible: how will the cutting strike and sprout, do you suppose, most
+readily?--after you have laid a layer of soil already worked beneath it,
+and it merely has to penetrate soft mould? or when it has to force its
+way through unbroken soil into the solid ground?
+
+Soc. Clearly it will shoot through soil which has been worked more
+quickly than through unworked soil.
+
+Isch. Well then, a bed of earth must be laid beneath the plant?
+
+Soc. I quite agree; so let it be.
+
+Isch. And how do you expect your cutting to root best?--if set straight
+up from end to end, pointing to the sky? [12] or if you set it slantwise
+under its earthy covering, so as to lie like an inverted gamma? [13]
+
+ [12] Lit. "if you set the whole cutting straight up, facing
+    heavenwards."
+
+ [13] i.e. Anglice, "like the letter {G} upon its back" {an inverted
+    "upper-case" gamma looks like an L}. See Lord Bacon, "Nat. Hist."
+    Cent. v. 426: "When you would have many new roots of fruit-trees,
+    take a low tree and bow it and lay all his branches aflat upon the
+    ground and cast earth upon them; and every twig will take root.
+    And this is a very profitable experiment for costly trees (for the
+    boughs will make stock without charge), such as are apricots,
+    peaches, almonds, cornelians, mulberries, figs, etc. The like is
+    continually practised with vines, roses, musk roses, etc."
+
+Soc. Like an inverted gamma, to be sure, for so the plant must needs
+have more eyes under ground. Now it is from these same eyes of theirs,
+if I may trust my own, [14] that plants put forth their shoots above
+ground. I imagine, therefore, the eyes still underground will do the
+same precisely, and with so many buds all springing under earth, the
+plant itself, I argue, as a whole will sprout and shoot and push its way
+with speed and vigour.
+
+ [14] Lit. "it is from their eyes, I see, that plants..."
+
+Isch. I may tell you that on these points, too, your judgment tallies
+with my own. But now, should you content yourself with merely heaping up
+the earth, or will you press it firmly round your plant?
+
+Soc. I should certainly press down the earth; for if the earth is not
+pressed down, I know full well that at one time under the influence of
+rain the unpressed soil will turn to clay or mud; at another, under the
+influence of the sun, it will turn to sand or dust to the very bottom:
+so that the poor plant runs a risk of being first rotted with moisture
+by the rain, and next of being shrivelled up with drought through
+overheating of the roots. [15]
+
+ [15] Through "there being too much bottom heat." Holden (ed. 1886).
+
+Isch. So far as the planting of vines is concerned, it appears,
+Socrates, that you and I again hold views precisely similar.
+
+And does this method of planting apply also to the fig-tree? (I
+inquired).
+
+Isch. Surely, and not to the fig-tree alone, but to all the rest of
+fruit-trees. [16] What reason indeed would there be for rejecting in the
+case of other plant-growths [17] what is found to answer so well with
+the vine?
+
+ [16] {akrodrua} = "edible fruits" in Xenophon's time. See Plat.
+    "Criti." 115 B; Dem. "c. Nicostr." 1251; Aristot. "Hist. An."
+    viii. 28. 8, {out akrodrua out opora khronios}; Theophr. "H. Pl."
+    iv. 4. 11. (At a later period, see "Geopon." x. 74, = "fruits
+    having a hard rind or shell," e.g. nuts, acorns, as opposed to
+    pears, apples, grapes, etc., {opora}.) See further the interesting
+    regulations in Plat. "Laws," 844 D, 845 C.
+
+ [17] Lit. "planting in general."
+
+Soc. How shall we plant the olive, pray, Ischomachus?
+
+Isch. I see your purpose. You ask that question with a view to put me
+to the test, [18] when you know the answer yourself as well as possible.
+You can see with your own eyes [19] that the olive has a deeper trench
+dug, planted as it is so commonly by the side of roads. You can see that
+all the young plants in the nursery adhere to stumps. [20] And lastly,
+you can see that a lump of clay is placed on the head of every plant,
+[21] and the portion of the plant above the soil is protected by a
+wrapping. [22]
+
+ [18] Plat. "Prot." 311 B, 349 C; "Theaet." 157 C: "I cannot make out
+    whether you are giving your own opinion, or only wanting to draw
+    me out" (Jowett).
+
+ [19] For the advantage, see "Geopon." iii. 11. 2.
+
+ [20] Holden cf. Virg. "Georg." ii. 30--
+
+quin et caudicibus sectis, mirabile dictu, truditur e sicco radix
+oleagina ligno.
+
+The stock in slices cut, and forth shall shoot, O passing strange! from
+each dry slice a root (Holden).
+
+See John Martyn ad loc.: "La Cerda says, that what the Poet here speaks
+of was practised in Spain in his time. They take the trunk of an olive,
+says he, deprive it of its root and branches, and cut it into several
+pieces, which they put into the ground, whence a root and, soon
+afterwards, a tree is formed." This mode of propagating by dry pieces
+of the trunk (with bark on) is not to be confounded with that of
+"truncheons" mentioned in "Georg." ii. 63.
+
+ [21] See Theophr. "H. Pl." ii. 2, 4; "de Caus." iii. 5. 1; "Geopon."
+    ix. 11. 4, ap. Hold.; Col. v. 9. 1; xi. 2. 42.
+
+ [22] Or, "covered up for protection."
+
+Soc. Yes, all these things I see.
+
+Isch. Granted, you see: what is there in the matter that you do not
+understand? Perhaps you are ignorant how you are to lay the potsherd on
+the clay at top?
+
+Soc. No, in very sooth, not ignorant of that Ischomachus, or anything
+you mentioned. That is just the puzzle, and again I beat my brains to
+discover why, when you put to me that question a while back: "Had I, in
+brief, the knowledge how to plant?" I answered, "No." Till then it never
+would have struck me that I could say at all how planting must be done.
+But no sooner do you begin to question me on each particular point
+than I can answer you; and what is more, my answers are, you tell me,
+accordant with the views of an authority [23] at once so skilful and so
+celebrated as yourself. Really, Ischomachus, I am disposed to ask: "Does
+teaching consist in putting questions?" [24] Indeed, the secret of your
+system has just this instant dawned upon me. I seem to see the principle
+in which you put your questions. You lead me through the field of my own
+knowledge, [25] and then by pointing out analogies [26] to what I
+know, persuade me that I really know some things which hitherto, as I
+believed, I had no knowledge of.
+
+ [23] Or, "whose skill in farming is proverbial."
+
+ [24] Lit. "Is questioning after all a kind of teaching?" See Plat.
+    "Meno"; "Mem." IV. vi. 15.
+
+ [25] It appears, then, that the Xenophontean Socrates has {episteme}
+    of a sort.
+
+ [26] Or, "a series of resemblances," "close parallels," reading
+    {epideiknus}: or if with Breit. {apodeiknus}, transl. "by proving
+    such or such a thing is like some other thing known to me
+    already."
+
+Isch. Do you suppose if I began to question you concerning money and its
+quality, [27] I could possibly persuade you that you know the method to
+distinguish good from false coin? Or could I, by a string of questions
+about flute-players, painters, and the like, induce you to believe that
+you yourself know how to play the flute, or paint, and so forth?
+
+ [27] Lit. "whether it is good or not."
+
+Soc. Perhaps you might; for have you not persuaded me I am possessed of
+perfect knowledge of this art of husbandry, [28] albeit I know that no
+one ever taught this art to me?
+
+ [28] Or, "since you actually succeeded in persuading me I was
+    scientifically versed in," etc. See Plat. "Statesm." 301 B;
+    "Theaet." 208 E; Aristot. "An. Post." i. 6. 4; "Categ." 8. 41.
+
+Isch. Ah! that is not the explanation, Socrates. The truth is what
+I told you long ago and kept on telling you. Husbandry is an art so
+gentle, so humane, that mistress-like she makes all those who look on
+her or listen to her voice intelligent [29] of herself at once. Many
+a lesson does she herself impart how best to try conclusions with her.
+[30] See, for instance, how the vine, making a ladder of the nearest
+tree whereon to climb, informs us that it needs support. [31] Anon it
+spreads its leaves when, as it seems to say, "My grapes are young, my
+clusters tender," and so teaches us, during that season, to screen and
+shade the parts exposed to the sun's rays; but when the appointed moment
+comes, when now it is time for the swelling clusters to be sweetened
+by the sun, behold, it drops a leaf and then a leaf, so teaching us to
+strip it bare itself and let the vintage ripen. With plenty teeming, see
+the fertile mother shows her mellow clusters, and the while is nursing
+a new brood in primal crudeness. [32] So the vine plant teaches us how
+best to gather in the vintage, even as men gather figs, the juiciest
+first. [33]
+
+ [29] Or, "gives them at once a perfect knowledge of herself."
+
+ [30] Lit. "best to deal with her," "make use of her."
+
+ [31] Lit. "teaches us to prop it."
+
+ [32] Lit. "yet immature."
+
+ [33] Or, "first one and then another as it swells." Cf. Shakespeare:
+
+The mellow plum doth fall, the green sticks fast, Or being early pluck'd
+is sour to taste ("V. and A." 527).
+
+
+
+XX
+
+At this point in the conversation I remarked: Tell me, Ischomachus,
+if the details of the art of husbandry are thus easy to learn, and all
+alike know what needs to be done, how does it happen that all farmers
+do not fare like, but some live in affluence owning more than they
+can possibly enjoy, while others of them fail to obtain the barest
+necessities and actually run into debt?
+
+I will tell you, Socrates (Ischomachus replied). It is neither knowledge
+nor lack of knowledge in these husbandmen which causes some to be well
+off, while others are in difficulties; nor will you ever hear such tales
+afloat as that this or that estate has gone to ruin because the sower
+failed to sow evenly, or that the planter failed to plant straight rows
+of plants, or that such an one, [1] being ignorant what soil was best
+suited to bear vines, had set his plants in sterile ground, or that
+another [2] was in ignorance that fallow must be broken up for purposes
+of sowing, or that a third [3] was not aware that it is good to mix
+manure in with the soil. No, you are much more likely to hear said of
+So-and-so: No wonder the man gets in no wheat from his farm, when he
+takes no pains to have it sown or properly manured. Or of some other
+that he grows no wine: Of course not, when he takes no pains either to
+plant new vines or to make those he has bear fruit. A third has neither
+figs nor olives; and again the self-same reason: He too is careless, and
+takes no steps whatever to succeed in growing either one or other. These
+are the distinctions which make all the difference to prosperity in
+farming, far more than the reputed discovery of any clever agricultural
+method or machine. [4]
+
+ [1] "Squire This."
+
+ [2] "Squire That."
+
+ [3] "Squire T'other."
+
+ [4] There is something amiss with the text at this point. For
+    emendations see Breit., Schenkl, Holden, Hartman.
+
+You will find the principle applies elsewhere. There are points of
+strategic conduct in which generals differ from each other for the
+better or the worse, not because they differ in respect of wit or
+judgment, but of carefulness undoubtedly. I speak of things within the
+cognisance of every general, and indeed of almost every private soldier,
+which some commanders are careful to perform and others not. Who does
+not know, for instance, that in marching through a hostile territory
+an army ought to march in the order best adapted to deliver battle with
+effect should need arise? [5]--a golden rule which, punctually obeyed
+by some, is disobeyed by others. Again, as all the world knows, it is
+better to place day and night pickets [6] in front of an encampment. Yet
+even that is a procedure which, carefully observed at times, is at times
+as carelessly neglected. Once more: not one man in ten thousand, [7]
+I suppose, but knows that when a force is marching through a narrow
+defile, the safer method is to occupy beforehand certain points of
+vantage. [8] Yet this precaution also has been known to be neglected.
+
+ [5] See Thuc. ii. 81: "The Hellenic troops maintained order on the
+    march and kept a look-out until..."--Jowett.
+
+ [6] See "Cyrop." I. vi. 43.
+
+ [7] Lit. "it would be hard to find the man who did not know."
+
+ [8] Or, "to seize advantageous positions in advance." Cf. "Hiero," x.
+    5.
+
+Similarly, every one will tell you that manure is the best thing in
+the world for agriculture, and every one can see how naturally it is
+produced. Still, though the method of production is accurately known,
+though there is every facility to get it in abundance, the fact remains
+that, while one man takes pains to have manure collected, another is
+entirely neglectful. And yet God sends us rain from heaven, and every
+hollow place becomes a standing pool, while earth supplies materials of
+every kind; the sower, too, about to sow must cleanse the soil, and what
+he takes as refuse from it needs only to be thrown into water and time
+itself will do the rest, shaping all to gladden earth. [9] For matter
+in every shape, nay earth itself, [10] in stagnant water turns to fine
+manure.
+
+ [9] Lit. "Time itself will make that wherein Earth rejoices."
+
+ [10] i.e. "each fallen leaf, each sprig or spray of undergrowth, the
+    very weeds, each clod." Lit. "what kind of material, what kind of
+    soil does not become manure when thrown into stagnant water?"
+
+So, again, as touching the various ways in which the earth itself needs
+treatment, either as being too moist for sowing, or too salt [11] for
+planting, these and the processes of cure are known to all men: how
+in one case the superfluous water is drawn off by trenches, and in the
+other the salt corrected by being mixed with various non-salt bodies,
+moist or dry. Yet here again, in spite of knowledge, some are careful of
+these matters, others negligent.
+
+ [11] See Anatol. "Geop." ii. 10. 9; Theophr. "de Caus." ii. 5. 4, 16.
+    8, ap. Holden. Cf. Virg. "Georg." ii. 238:
+
+salsa autem tellus, et quae perhibetur amara frugibus infelix.
+
+But even if a man were altogether ignorant what earth can yield, were he
+debarred from seeing any fruit or plant, prevented hearing from the
+lips of any one the truth about this earth: even so, I put it to you, it
+would be easier far for any living soul to make experiments on a piece
+of land, [12] than on a horse, for instance, or on his fellow-man. For
+there is nought which earth displays with intent to deceive, but in
+clear and simple language stamped with the seal of truth she informs
+us what she can and cannot do. [13] Thus it has ever seemed to me that
+earth is the best discoverer of true honesty, [14] in that she offers
+all her stores of knowledge in a shape accessible to the learner, so
+that he who runs may read. Here it is not open to the sluggard, as in
+other arts, to put forward the plea of ignorance or lack of knowledge,
+for all men know that earth, if kindly treated, will repay in kind.
+No! there is no witness [15] against a coward soul so clear as that of
+husbandry; [16] since no man ever yet persuaded himself that he could
+live without the staff of life. He therefore that is unskilled in other
+money-making arts and will not dig, shows plainly he is minded to make
+his living by picking and stealing, or by begging alms, or else he
+writes himself down a very fool. [17]
+
+ [12] Or, "this fair earth herself."
+
+ [13] Or, "earth our mother reveals her powers and her impotence."
+
+ [14] Lit. "of the good and the bad." Cf. Dem. "adv. Phorm." 918. 18.
+
+ [15] Lit. "no accuser of." Cf. Aesch. "Theb." 439.
+
+ [16] Reading, with Sauppe, {all' e georgia}, or if, with Jacobs, {e en
+    georgia argia}, transl. "as that of idleness in husbandry."
+
+ [17] Or, "if not, he must be entirely irrational." Cf. Plat. "Apol."
+    37 C.
+
+Presently, Ischomachus proceeded: Now it is of prime importance, [18] in
+reference to the profitableness or unprofitableness of agriculture, even
+on a large estate where there are numerous [19] workfolk, [20] whether a
+man takes any pains at all to see that his labourers are devoted to the
+work on hand during the appointed time, [21] or whether he neglects that
+duty. Since one man will fairly distance ten [22] simply by working at
+the time, and another may as easily fall short by leaving off before the
+hour. [23] In fact, to let the fellows take things easily the whole day
+through will make a difference easily of half in the whole work. [24]
+
+ [18] Lit. "it made a great difference, he said, with regard to profit
+    and loss in agriculture."
+
+ [19] Or if, after Hertlein, adding {kai meionon}, transl. "workmen now
+    more, now less, in number."
+
+ [20] {ergasteron}, "poet." L. & S. cf. "Orph. H." 65. 4. See above, v.
+    15; xiii. 10.
+
+ [21] Cf. Herod. II. ii. 2.
+
+ [22] Or, "Why! one man in ten makes all the difference by..."
+    {para} = "by comparison with."
+
+ [23] Reading as vulg., or if {to me pro k.t.l.} transl. "by not
+    leaving off, etc."
+
+ [24] i.e. "is a difference of fifty per cent on the whole work."
+
+As, on a walking-expedition, it may happen, of two wayfarers, the
+one will gain in pace upon the other half the distance say in every
+five-and-twenty miles, [25] though both alike are young and hale of
+body. The one, in fact, is bent on compassing the work on which he
+started, he steps out gaily and unflinchingly; the other, more slack in
+spirit, stops to recruit himself and contemplate the view by fountain
+side and shady nook, as though his object were to court each gentle
+zephyr. So in farm work; there is a vast difference as regards
+performance between those who do it not, but seek excuse for idleness
+and are suffered to be listless. Thus, between good honest work and base
+neglect there is as great a difference as there is between--what shall I
+say?--why, work and idleness. [26] The gardeners, look, are hoeing vines
+to keep them clean and free of weeds; but they hoe so sorrily that the
+loose stuff grows ranker and more plentiful. Can you call that [27]
+anything but idleness?
+
+ [25] Lit. "per 200 stades."
+
+ [26] Or, "wholly to work and wholly to be idle." Reading as Sauppe,
+    etc., or if with Holden, etc., {to de de kalos kai to kakos
+    ergazesthai e epimeleisthai}, transl. "between toil and
+    carefulness well or ill expended there lies all the difference;
+    the two things are sundered as wide apart as are the poles of work
+    and play," etc. A. Jacobs' emend. ap. Hartm. "An. Xen." p. 211,
+    {to de de kakos ergazesthai e kakos epimeleisthai kei to kalos},
+    seems happy.
+
+ [27] Or, "such a hoer aught but an idle loon."
+
+Such, Socrates, are the ills which cause a house to crumble far more
+than lack of scientific knowledge, however rude it be. [28] For if
+you will consider; on the one hand, there is a steady outflow [29] of
+expenses from the house, and, on the other, a lack of profitable works
+outside to meet expenses; need you longer wonder if the field-works
+create a deficit and not a surplus? In proof, however, that the man who
+can give the requisite heed, while straining every nerve in the pursuit
+of agriculture, has speedy [30] and effective means of making money, I
+may cite the instance of my father, who had practised what he preached.
+[31]
+
+ [28] Cf. Thuc. v. 7; Plat. "Rep." 350 A; "Theaet." 200 B.
+
+ [29] Or, "the expenses from the house are going on at the full rate,"
+    {enteleis}. Holden cf. Aristoph. "Knights," 1367: {ton misthon
+    apodoso 'ntele}, "I'll have the arrears of seamen's wages paid to
+    a penny" (Frere).
+
+ [30] {anutikotaten}. Cf. "Hipparch," ii. 6.
+
+ [31] Or, "who merely taught me what he had himself carried out in
+    practice."
+
+Now, my father would never suffer me to purchase an estate already under
+cultivation, but if he chanced upon a plot of land which, owing to the
+neglect or incapacity of the owner, was neither tilled nor planted, [32]
+nothing would satisfy him but I must purchase it. He had a saying that
+estates already under cultivation cost a deal of money and allowed of
+no improvement; and where there is no prospect of improvement, more than
+half the pleasure to be got from the possession vanishes. The height of
+happiness was, he maintained, to see your purchase, be it dead chattel
+or live animal, [33] go on improving daily under your own eyes. [34]
+Now, nothing shows a larger increase [35] than a piece of land reclaimed
+from barren waste and bearing fruit a hundredfold. I can assure you,
+Socrates, many is the farm which my father and I made worth I do not
+know how many times more than its original value. And then, Socrates,
+this valuable invention [36] is so easy to learn that you who have but
+heard it know and understand it as well as I myself do, and can go away
+and teach it to another if you choose. Yet my father did not learn it of
+another, nor did he discover it by a painful mental process; [37] but,
+as he has often told me, through pure love of husbandry and fondness of
+toil, he would become enamoured of such a spot as I describe, [38] and
+then nothing would content him but he must own it, in order to have
+something to do, and at the same time, to derive pleasure along with
+profit from the purchase. For you must know, Socrates, of all Athenians
+I have ever heard of, my father, as it seems to me, had the greatest
+love for agricultural pursuits.
+
+ [32] i.e. out of cultivation, whether as corn land or for fruit trees,
+    viz. olive, fig, vine, etc.
+
+ [33] Or, "be it a dead thing or a live pet." Cf. Plat. "Theaet." 174
+    B; "Laws," 789 B, 790 D, 819 B; "C. I." 1709.
+
+ [34] Cf. "Horsem." iii. 1; and see Cowley's Essay above referred to.
+
+ [35] Or, "is susceptible of greater improvement."
+
+ [36] Or, "discovery." See "Anab." III. v. 12; "Hell." IV. v. 4;
+    "Hunting," xiii. 13.
+
+ [37] Or, "nor did he rack his brains to discover it." See "Mem." III.
+    v. 23. Cf. Aristoph. "Clouds," 102, {merimnophrontistai}, minute
+    philosophers.
+
+ [38] "He could not see an estate of the sort described but he must
+    fall over head and ears in love with it at first sight; have it he
+    must."
+
+When I heard this, I could not resist asking a question; Ischomachus (I
+said), did your father retain possession of all the farms he put under
+cultivation, or did he part with them whenever he was offered a good
+price?
+
+He parted with them, without a doubt (replied Ischomachus), but then at
+once he bought another in the place of what he sold, and in every case
+an untilled farm, in order to gratify his love for work.
+
+As you describe him (I proceeded), your father must truly have
+been formed by nature with a passion for husbandry, not unlike that
+corn-hunger which merchants suffer from. You know their habits: by
+reason of this craving after corn, [39] whenever they hear that corn is
+to be got, they go sailing off to find it, even if they must cross the
+Aegean, or the Euxine, or the Sicilian seas. And when they have got as
+much as ever they can get, they will not let it out of their sight, but
+store it in the vessel on which they sail themselves, and off they go
+across the seas again. [40] Whenever they stand in need of money, they
+will not discharge their precious cargo, [41] at least not in haphazard
+fashion, wherever they may chance to be; but first they find out where
+corn is at the highest value, and where the inhabitants will set the
+greatest store by it, and there they take and deliver the dear article.
+Your father's fondness for agriculture seems to bear a certain family
+resemblance to this passion.
+
+ [39] Lit. "of their excessive love for corn."
+
+ [40] Lit. "they carry it across the seas again, and that, too, after
+    having stored it in the hold of the very vessel in which they sail
+    themselves."
+
+ [41] Or, "their treasure." {auton} throughout, which indeed is the
+    humour of the passage. The love of John Barleycorn is their master
+    passion.
+
+To these remarks Ischomachus replied: You jest, Socrates; but still I
+hold to my belief: that man is fond of bricks and mortar who no sooner
+has built one house than he must needs sell it and proceed to build
+another.
+
+To be sure, Ischomachus (I answered), and for my part I assure you, upon
+oath, I, Socrates, do verily and indeed believe [42] you that all men by
+nature love (or hold they ought to love) those things wherebysoever they
+believe they will be benefited.
+
+ [32] Reading {e men pisteuein soi phusei (nomizein) philein tauta
+    pantas...}; and for the "belief" propounded with so much
+    humorous emphasis, see Adam Smith, "Moral Sentiments." Hartman,
+    "An. Xen." 180, cf. Plat. "Lysis."
+
+
+
+XXI
+
+After a pause, I added: I am turning over in my mind how cleverly you
+have presented the whole argument to support your thesis: which was,
+that of all arts the art of husbandry is the easiest to learn. And now,
+as the result of all that has been stated, I am entirely persuaded that
+this is so.
+
+Isch. Yes, Socrates, indeed it is. But I, on my side, must in turn admit
+that as regards that faculty which is common alike to every kind of
+conduct (tillage, or politics, the art of managing a house, or of
+conducting war), the power, namely, of command [1]--I do subscribe to
+your opinion, that on this score one set of people differ largely
+from another both in point of wit and judgement. On a ship of war, for
+instance, [2] the ship is on the high seas, and the crew must row whole
+days together to reach moorings. [3] Now note the difference. Here you
+may find a captain [4] able by dint of speech and conduct to whet the
+souls of those he leads, and sharpen them to voluntary toils; and there
+another so dull of wit and destitute of feeling that it will take his
+crew just twice the time to finish the same voyage. See them step on
+shore. The first ship's company are drenched in sweat; but listen, they
+are loud in praise of one another, the captain and his merry men alike.
+And the others? They are come at last; they have not turned a hair, the
+lazy fellows, but for all that they hate their officer and by him are
+hated.
+
+ [1] See "Mem." I. i. 7.
+
+ [2] Or, "the crew must row the livelong day..."
+
+ [3] For an instance see "Hell." VI. ii. 27, Iphicrates' periplus.
+
+ [4] Or, "one set of boatswains." See Thuc. ii. 84. For the duties of
+    the Keleustes see "Dict. Gk. Rom. Ant." s.v. portisculus; and for
+    the type of captain see "Hell." V. i. 3, Teleutias.
+
+Generals, too, will differ (he proceeded), the one sort from the other,
+in this very quality. Here you have a leader who, incapable of kindling
+a zest for toil and love of hairbreadth 'scapes, is apt to engender in
+his followers that base spirit which neither deigns nor chooses to obey,
+except under compulsion. They even pride and plume themselves, [5] the
+cowards, on their opposition to their leader; this same leader who, in
+the end, will make his men insensible to shame even in presence of
+most foul mishap. On the other hand, put at their head another stamp of
+general: one who is by right divine [6] a leader, good and brave, a
+man of scientific knowledge. Let him take over to his charge those
+malcontents, or others even of worse character, and he will have them
+presently ashamed of doing a disgraceful deed. "It is nobler to obey"
+will be their maxim. They will exult in personal obedience and in common
+toil, where toil is needed, cheerily performed. For just as an unurged
+zeal for voluntary service [7] may at times invade, we know, the breasts
+of private soldiers, so may like love of toil with emulous longing to
+achieve great deeds of valour under the eyes of their commander, be
+implanted in whole armies by good officers.
+
+ [5] Lit. "magnify themselves." See "Ages." x. 2; "Pol. Lac." viii. 2.
+
+ [6] Or, "god-like," "with something more than human in him." See Hom.
+    "Il." xxiv. 259:
+
+{oude eokei andros ge thnetou pais emmenai alla theoio.}
+
+"Od." iv. 691; {theioi basilees}. Cf. Carlyle, "Heroes"; Plat. "Meno,"
+99 D: Soc. "And may we not, Meno, truly call those men divine who,
+having no understanding, yet succeed in many a grand deed and word?"
+And below: Soc. "And the women too, Meno, call good men divine; and the
+Spartans, when they praise a good man, say, 'that he is a divine man'"
+(Jowett). Arist. "Eth. N." vii. 1: "That virtue which transcends the
+human, and which is of an heroic or godlike type, such as Priam, in the
+poems of Homer, ascribes to Hector, when wishing to speak of his great
+goodness:
+
+     Not woman-born seemed he, but sprung from gods."
+
+And below: "And exactly as it is a rare thing to find a man of godlike
+nature--to use the expression of the Spartans, 'a godlike man,' which
+they apply to those whom they expressively admire--so, too, brutality is
+a type of character rarely found among men" (Robert Williams).
+
+ [7] Reading {etheloponia tis}, or if {philoponia}, transl. "just as
+    some strange delight in labour may quicken in the heart of many an
+    individual soldier." See "Anab." IV. vii. 11.
+
+Happy must that leader be whose followers are thus attached to him:
+beyond all others he will prove a stout and strong commander. And by
+strong, I mean, not one so hale of body as to tower above the stoutest
+of the soldiery themselves; no, nor him whose skill to hurl a javelin
+or shoot an arrow will outshine the skilfullest; nor yet that mounted
+on the fleetest charger it shall be his to bear the brunt of danger
+foremost amid the knightliest horsemen, the nimblest of light infantry.
+No, not these, but who is able to implant a firm persuasion in the minds
+of all his soldiers: follow him they must and will through fire, if need
+be, or into the jaws of death. [8]
+
+ [8] Or, "through flood and fire or other desperate strait." Cf.
+    "Anab." II. vi. 8.
+
+Lofty of soul and large of judgment [9] may he be designated justly, at
+whose back there steps a multitude stirred by his sole sentiment; not
+unreasonably may he be said to march "with a mighty arm," [10] to whose
+will a thousand willing hands are prompt to minister; a great man in
+every deed he is who can achieve great ends by resolution rather than
+brute force.
+
+ [9] See "Ages." ix. 6, "of how lofty a sentiment."
+
+ [10] See Herod. vii. 20, 157; Thuc. iii. 96.
+
+So, too, within the field of private industry, the person in authority,
+be it the bailiff, be it the overseer, [11] provided he is able to
+produce unflinching energy, intense and eager, for the work, belongs
+to those who haste to overtake good things [12] and reap great plenty.
+Should the master (he proceeded), being a man possessed of so
+much power, Socrates, to injure the bad workman and reward the
+zealous--should he suddenly appear, and should his appearance in the
+labour field produce no visible effect upon his workpeople, I cannot say
+I envy or admire him. But if the sight of him is followed by a stir
+of movement, if there come upon [13] each labourer fresh spirit, with
+mutual rivalry and keen ambition, drawing out the finest qualities of
+each, [14] of him I should say, Behold a man of kingly disposition.
+And this, if I mistake not, is the quality of greatest import in every
+operation which needs the instrumentality of man; but most of all,
+perhaps, in agriculture. Not that I would maintain that it is a thing to
+be lightly learnt by a glance of the eye, or hearsay fashion, as a tale
+that is told. Far from it, I assert that he who is to have this
+power has need of education; he must have at bottom a good natural
+disposition; and, what is greatest of all, he must be himself a god-like
+being. [15] For if I rightly understand this blessed gift, this faculty
+of command over willing followers, by no means is it, in its entirety,
+a merely human quality, but it is in part divine. It is a gift plainly
+given to those truly initiated [16] in the mystery of self-command.
+Whereas despotism over unwilling slaves, the heavenly ones give, as it
+seems to me, to those whom they deem worthy to live the life of Tantalus
+in Hades, of whom it is written [17] "he consumes unending days in
+apprehension of a second death."
+
+ [11] According to Sturz, "Lex." s.v., the {epitropos} is (as a rule,
+    see "Mem." II. viii.) a slave or freedman, the {epistates} a free
+    man. See "Mem." III. v. 18.
+
+ [12] Apparently a homely formula, like "make hay whilst the sun
+    shines," "a stitch in time saves nine."
+
+ [13] Cf. Hom. "Il." ix. 436, xvii. 625; "Hell." VII. i. 31.
+
+ [14] Reading {kratiste ousa}, or if with Heindorf, {kratisteusai},
+    transl. "to prove himself the best."
+
+ [15] See "Cyrop." I. i. 3; Grote, "Plato," vol. iii. 571.
+
+ [16] See Plat. "Phaed." 69 C; Xen. "Symp." i. 10.
+
+ [17] Or, "it is said." See Eur. "Orest." 5, and Porson ad loc.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Economist, by Xenophon
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE ECONOMIST ***
+
+***** This file should be named 1173.txt or 1173.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/1/1/7/1173/
+
+Produced by John Bickers
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License (available with this file or online at
+http://gutenberg.org/license).
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need, is critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation web page at http://www.pglaf.org.
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Its 501(c)(3) letter is posted at
+http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at
+809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
+business@pglaf.org.  Email contact links and up to date contact
+information can be found at the Foundation's web site and official
+page at http://pglaf.org
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit http://pglaf.org
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit: http://pglaf.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart is the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For thirty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+
+Most people start at our Web site which has the main PG search facility:
+
+     http://www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/old/1173.zip b/old/1173.zip
new file mode 100644
index 0000000..229bf63
--- /dev/null
+++ b/old/1173.zip
diff --git a/old/old/econm10.txt b/old/old/econm10.txt
new file mode 100644
index 0000000..7749f07
--- /dev/null
+++ b/old/old/econm10.txt
@@ -0,0 +1,4810 @@
+****The Project Gutenberg Etext of The Economist by Xenophon****
+Translation by H. G. Dakyns
+#5 in our series of Xenophon translations by Dakyns
+
+
+Copyright laws are changing all over the world, be sure to check
+the copyright laws for your country before posting these files!!
+
+Please take a look at the important information in this header.
+We encourage you to keep this file on your own disk, keeping an
+electronic path open for the next readers.  Do not remove this.
+
+
+**Welcome To The World of Free Plain Vanilla Electronic Texts**
+
+**Etexts Readable By Both Humans and By Computers, Since 1971**
+
+*These Etexts Prepared By Hundreds of Volunteers and Donations*
+
+Information on contacting Project Gutenberg to get Etexts, and
+further information is included below.  We need your donations.
+
+
+The Economist
+
+by Xenophon
+
+Translation by H. G. Dakyns
+
+January, 1998  [Etext #1173]
+
+
+****The Project Gutenberg Etext of The Economist by Xenophon****
+******This file should be named econm10.txt or econm10.zip******
+
+Corrected EDITIONS of our etexts get a new NUMBER, econm11.txt.
+VERSIONS based on separate sources get new LETTER, econm10a.txt.
+
+
+This etext was prepared by John Bickers, jbickers@templar.actrix.gen.nz
+
+
+We are now trying to release all our books one month in advance
+of the official release dates, for time for better editing.
+
+Please note:  neither this list nor its contents are final till
+midnight of the last day of the month of any such announcement.
+The official release date of all Project Gutenberg Etexts is at
+Midnight, Central Time, of the last day of the stated month.  A
+preliminary version may often be posted for suggestion, comment
+and editing by those who wish to do so.  To be sure you have an
+up to date first edition [xxxxx10x.xxx] please check file sizes
+in the first week of the next month.  Since our ftp program has
+a bug in it that scrambles the date [tried to fix and failed] a
+look at the file size will have to do, but we will try to see a
+new copy has at least one byte more or less.
+
+
+Information about Project Gutenberg (one page)
+
+We produce about two million dollars for each hour we work.  The
+fifty hours is one conservative estimate for how long it we take
+to get any etext selected, entered, proofread, edited, copyright
+searched and analyzed, the copyright letters written, etc.  This
+projected audience is one hundred million readers.  If our value
+per text is nominally estimated at one dollar then we produce $2
+million dollars per hour this year as we release thirty-two text
+files per month, or 384 more Etexts in 1997 for a total of 1000+
+If these reach just 10% of the computerized population, then the
+total should reach over 100 billion Etexts given away.
+
+The Goal of Project Gutenberg is to Give Away One Trillion Etext
+Files by the December 31, 2001.  [10,000 x 100,000,000=Trillion]
+This is ten thousand titles each to one hundred million readers,
+which is only 10% of the present number of computer users.  2001
+should have at least twice as many computer users as that, so it
+will require us reaching less than 5% of the users in 2001.
+
+
+We need your donations more than ever!
+
+
+All donations should be made to "Project Gutenberg/CMU": and are
+tax deductible to the extent allowable by law.  (CMU = Carnegie-
+Mellon University).
+
+For these and other matters, please mail to:
+
+Project Gutenberg
+P. O. Box  2782
+Champaign, IL 61825
+
+When all other email fails try our Executive Director:
+Michael S. Hart <hart@pobox.com>
+
+We would prefer to send you this information by email
+(Internet, Bitnet, Compuserve, ATTMAIL or MCImail).
+
+******
+If you have an FTP program (or emulator), please
+FTP directly to the Project Gutenberg archives:
+[Mac users, do NOT point and click. . .type]
+
+ftp uiarchive.cso.uiuc.edu
+login:  anonymous
+password:  your@login
+cd etext/etext90 through /etext96
+or cd etext/articles [get suggest gut for more information]
+dir [to see files]
+get or mget [to get files. . .set bin for zip files]
+GET INDEX?00.GUT
+for a list of books
+and
+GET NEW GUT for general information
+and
+MGET GUT* for newsletters.
+
+**Information prepared by the Project Gutenberg legal advisor**
+(Three Pages)
+
+
+***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START***
+Why is this "Small Print!" statement here?  You know: lawyers.
+They tell us you might sue us if there is something wrong with
+your copy of this etext, even if you got it for free from
+someone other than us, and even if what's wrong is not our
+fault.  So, among other things, this "Small Print!" statement
+disclaims most of our liability to you.  It also tells you how
+you can distribute copies of this etext if you want to.
+
+*BEFORE!* YOU USE OR READ THIS ETEXT
+By using or reading any part of this PROJECT GUTENBERG-tm
+etext, you indicate that you understand, agree to and accept
+this "Small Print!" statement.  If you do not, you can receive
+a refund of the money (if any) you paid for this etext by
+sending a request within 30 days of receiving it to the person
+you got it from.  If you received this etext on a physical
+medium (such as a disk), you must return it with your request.
+
+ABOUT PROJECT GUTENBERG-TM ETEXTS
+This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-
+tm etexts, is a "public domain" work distributed by Professor
+Michael S. Hart through the Project Gutenberg Association at
+Carnegie-Mellon University (the "Project").  Among other
+things, this means that no one owns a United States copyright
+on or for this work, so the Project (and you!) can copy and
+distribute it in the United States without permission and
+without paying copyright royalties.  Special rules, set forth
+below, apply if you wish to copy and distribute this etext
+under the Project's "PROJECT GUTENBERG" trademark.
+
+To create these etexts, the Project expends considerable
+efforts to identify, transcribe and proofread public domain
+works.  Despite these efforts, the Project's etexts and any
+medium they may be on may contain "Defects".  Among other
+things, Defects may take the form of incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged
+disk or other etext medium, a computer virus, or computer
+codes that damage or cannot be read by your equipment.
+
+LIMITED WARRANTY; DISCLAIMER OF DAMAGES
+But for the "Right of Replacement or Refund" described below,
+[1] the Project (and any other party you may receive this
+etext from as a PROJECT GUTENBERG-tm etext) disclaims all
+liability to you for damages, costs and expenses, including
+legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR
+UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,
+INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE
+OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE
+POSSIBILITY OF SUCH DAMAGES.
+
+If you discover a Defect in this etext within 90 days of
+receiving it, you can receive a refund of the money (if any)
+you paid for it by sending an explanatory note within that
+time to the person you received it from.  If you received it
+on a physical medium, you must return it with your note, and
+such person may choose to alternatively give you a replacement
+copy.  If you received it electronically, such person may
+choose to alternatively give you a second opportunity to
+receive it electronically.
+
+THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS".  NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS
+TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A
+PARTICULAR PURPOSE.
+
+Some states do not allow disclaimers of implied warranties or
+the exclusion or limitation of consequential damages, so the
+above disclaimers and exclusions may not apply to you, and you
+may have other legal rights.
+
+INDEMNITY
+You will indemnify and hold the Project, its directors,
+officers, members and agents harmless from all liability, cost
+and expense, including legal fees, that arise directly or
+indirectly from any of the following that you do or cause:
+[1] distribution of this etext, [2] alteration, modification,
+or addition to the etext, or [3] any Defect.
+
+DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"
+You may distribute copies of this etext electronically, or by
+disk, book or any other medium if you either delete this
+"Small Print!" and all other references to Project Gutenberg,
+or:
+
+[1]  Only give exact copies of it.  Among other things, this
+     requires that you do not remove, alter or modify the
+     etext or this "small print!" statement.  You may however,
+     if you wish, distribute this etext in machine readable
+     binary, compressed, mark-up, or proprietary form,
+     including any form resulting from conversion by word pro-
+     cessing or hypertext software, but only so long as
+     *EITHER*:
+
+     [*]  The etext, when displayed, is clearly readable, and
+          does *not* contain characters other than those
+          intended by the author of the work, although tilde
+          (~), asterisk (*) and underline (_) characters may
+          be used to convey punctuation intended by the
+          author, and additional characters may be used to
+          indicate hypertext links; OR
+
+     [*]  The etext may be readily converted by the reader at
+          no expense into plain ASCII, EBCDIC or equivalent
+          form by the program that displays the etext (as is
+          the case, for instance, with most word processors);
+          OR
+
+     [*]  You provide, or agree to also provide on request at
+          no additional cost, fee or expense, a copy of the
+          etext in its original plain ASCII form (or in EBCDIC
+          or other equivalent proprietary form).
+
+[2]  Honor the etext refund and replacement provisions of this
+     "Small Print!" statement.
+
+[3]  Pay a trademark license fee to the Project of 20% of the
+     net profits you derive calculated using the method you
+     already use to calculate your applicable taxes.  If you
+     don't derive profits, no royalty is due.  Royalties are
+     payable to "Project Gutenberg Association/Carnegie-Mellon
+     University" within the 60 days following each
+     date you prepare (or were legally required to prepare)
+     your annual (or equivalent periodic) tax return.
+
+WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?
+The Project gratefully accepts contributions in money, time,
+scanning machines, OCR software, public domain etexts, royalty
+free copyright licenses, and every other sort of contribution
+you can think of.  Money should be paid to "Project Gutenberg
+Association / Carnegie-Mellon University".
+
+*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END*
+
+
+
+
+
+Etext prepared by John Bickers, jbickers@templar.actrix.gen.nz.
+
+
+
+
+
+The Economist
+
+By Xenophon
+
+Translation by H. G. Dakyns
+
+
+
+
+Xenophon the Athenian was born 431 B.C. He was a
+pupil of Socrates. He marched with the Spartans,
+and was exiled from Athens. Sparta gave him land
+and property in Scillus, where he lived for many
+years before having to move once more, to settle
+in Corinth. He died in 354 B.C.
+
+
+
+The Economist records Socrates and Critobulus in
+a talk about profitable estate management, and a
+lengthy recollection by Socrates of Ischomachus'
+discussion of the same topic.
+
+
+
+PREPARER'S NOTE
+
+This was typed from Dakyns' series, "The Works of Xenophon," a
+four-volume set. The complete list of Xenophon's works (though
+there is doubt about some of these) is:
+
+Work                                   Number of books
+
+The Anabasis                                         7
+The Hellenica                                        7
+The Cyropaedia                                       8
+The Memorabilia                                      4
+The Symposium                                        1
+The Economist                                        1
+On Horsemanship                                      1
+The Sportsman                                        1
+The Cavalry General                                  1
+The Apology                                          1
+On Revenues                                          1
+The Hiero                                            1
+The Agesilaus                                        1
+The Polity of the Athenians and the Lacedaemonians   2
+
+Text in brackets "{}" is my transliteration of Greek text into
+English using an Oxford English Dictionary alphabet table. The
+diacritical marks have been lost.
+
+
+
+
+
+
+
+The Economist
+
+by Xenophon
+
+Translation by H. G. Dakyns
+
+
+
+
+THE ECONOMIST[1]
+
+A Treatise on the Science of the Household
+in the form of a Dialogue
+
+
+
+INTERLOCUTORS
+Socrates and Critobulus
+
+At Chapter VII. a prior discussion held between Socrates and
+Ischomachus is introduced: On the life of a "beautiful and
+good" man.
+
+In these chapters (vii.-xxi.) Socrates is represented by the
+author as repeating for the benefit of Critobulus and the rest
+certain conversations which he had once held with the
+beautiful and good Ischomachus on the essentials of economy. It
+was a tete-a-tete discussion, and in the original Greek the
+remarks of the two speakers are denoted by such phrases as
+{ephe o 'Iskhomakhos--ephen egio}--"said (he) Ischomachus,"
+"said I" (Socrates). To save the repetition of expressions
+tedious in English, I have, whenever it seemed help to do so,
+ventured to throw parts of the reported conversations into
+dramatic form, inserting "Isch." "Soc." in the customary way
+to designate the speakers; but these, it must be borne in
+mind, are merely "asides" to the reader, who will not forget
+that Socrates is the narrator throughout--speaking of himself
+as "I," and of Ischomachus as "he," or by his name.--
+Translator's note, addressed to the English reader.
+
+
+
+
+I
+
+I once heard him[2] discuss the topic of economy[3] after the
+following manner. Addressing Critobulus,[4] he said: Tell me,
+Critobulus, is "economy," like the words "medicine," "carpentry,"
+"building," "smithying," "metal-working," and so forth, the name of a
+particular kind of knowledge or science?
+
+[1] By "economist" we now generally understand "policital economist,"
+    but the use of the word as referring to domestic economy, the
+    subject matter of the treatise, would seem to be legitimate.
+
+[2] "The master."
+
+[3] Lit. "the management of a household and estate." See Plat. "Rep."
+    407 B; Aristot. "Eth. N." v. 6; "Pol." i. 3.
+
+[4] See "Mem." I. iii. 8; "Symp." p. 292.
+
+Crit. Yes, I think so.
+
+Soc. And as, in the case of the arts just named, we can state the
+proper work or function of each, can we (similarly) state the proper
+work and function of economy?
+
+Crit. It must, I should think, be the business of the good
+economist[5] at any rate to manage his own house or estate well.
+
+[5] Or, "manager of a house or estate."
+
+Soc. And supposing another man's house to be entrusted to him, he
+would be able, if he chose, to manage it as skilfully as his own,
+would he not? since a man who is skilled in carpentry can work as well
+for another as for himself: and this ought to be equally true of the
+good economist?
+
+Crit. Yes, I think so, Socrates.
+
+Soc. Then there is no reason why a proficient in this art, even if he
+does not happen to possess wealth of his own, should not be paid a
+salary for managing a house, just as he might be paid for building
+one?
+
+Crit. None at all: and a large salary he would be entitled to earn if,
+after paying the necessary expenses of the estate entrusted to him, he
+can create a surplus and improve the property.
+
+Soc. Well! and this word "house," what are we to understand by it? the
+domicile merely? or are we to include all a man's possessions outside
+the actual dwelling-place?[6]
+
+[6] Lit. "is it synonymous with dwelling-place, or is all that a man
+    possesses outside his dwelling-place part of his house or estate?"
+
+Crit. Certainly, in my opinion at any rate, everything which a man has
+got, even though some portion of it may lie in another part of the
+world from that in which he lives,[7] forms part of his estate.
+
+[7] Lit. "not even in the same state or city."
+
+Soc. "Has got"? but he may have got enemies?
+
+Crit. Yes, I am afraid some people have got a great many.
+
+Soc. Then shall we say that a man's enemies form part of his
+possessions?
+
+Crit. A comic notion indeed! that some one should be good enough to
+add to my stock of enemies, and that in addition he should be paid for
+his kind services.
+
+Soc. Because, you know, we agreed that a man's estate was identical
+with his possessions?
+
+Crit. Yes, certainly! the good part of his possessions; but the evil
+portion! no, I thank you, that I do not call part of a man's
+possessions.
+
+Soc. As I understand, you would limit the term to what we may call a
+man's useful or advantageous possessions?
+
+Crit. Precisely; if he has things that injure him, I should regard
+these rather as a loss than as wealth.
+
+Soc. It follows apparently that if a man purchases a horse and does
+not know how to handle him, but each time he mounts he is thrown and
+sustains injuries, the horse is not part of his wealth?
+
+Crit. Not, if wealth implies weal, certainly.
+
+Soc. And by the same token land itself is no wealth to a man who so
+works it that his tillage only brings him loss?
+
+Crit. True; mother earth herself is not a source of wealth to us if,
+instead of helping us to live, she helps us to starve.
+
+Soc. And by a parity of reasoning, sheep and cattle may fail of being
+wealth if, through want of knowledge how to treat them, their owner
+loses by them; to him at any rate the sheep and the cattle are not
+wealth?
+
+Crit. That is the conclusion I draw.
+
+Soc. It appears, you hold to the position that wealth consists of
+things which benefit, while things which injure are not wealth?
+
+Crit. Just so.
+
+Soc. The same things, in fact, are wealth or not wealth, according as
+a man knows or does not know the use to make of them? To take an
+instance, a flute may be wealth to him who is sufficiently skilled to
+play upon it, but the same instrument is no better than the stones we
+tread under our feet to him who is not so skilled . . . unless indeed
+he chose to sell it?
+
+Crit. That is precisely the conclusion we should come to.[8] To
+persons ignorant of their use[9] flutes are wealth as saleable, but as
+possessions not for sale they are no wealth at all; and see, Socrates,
+how smoothly and consistently the argument proceeds,[10] since it is
+admitted that things which benefit are wealth. The flutes in question
+unsold are not wealth, being good for nothing: to become wealth they
+must be sold.
+
+[8] Reading {tout auto}, or if {tout au} with Sauppe, transl. "Yes,
+    that is another position we may fairly subscribe to."
+
+[9] i.e. "without knowledge of how to use them."
+
+[10] Or, "our discussion marches on all-fours, as it were."
+
+Yes! (rejoined Socrates), presuming the owner knows how to sell them;
+since, supposing again he were to sell them for something which he
+does not know how to use,[11] the mere selling will not transform them
+into wealth, according to your argument.
+
+[11] Reading {pros touto o}, or if {pros touton, os}, transl. "to a
+    man who did not know how to use them."
+
+Crit. You seem to say, Socrates, that money itself in the pockets of a
+man who does not know how to use it is not wealth?
+
+Soc. And I understand you to concur in the truth of our proposition so
+far: wealth is that, and that only, whereby a man may be benefited.
+Obviously, if a man used his money to buy himself a mistress, to the
+grave detriment of his body and soul and whole estate, how is that
+particular money going to benefit him now? What good will he extract
+from it?
+
+Crit. None whatever, unless we are prepared to admit that
+hyoscyamus,[12] as they call it, is wealth, a poison the property of
+which is to drive those who take it mad.
+
+[12] "A dose of henbane, 'hogs'-bean,' so called." Diosc. 4. 69; 6.
+    15; Plut. "Demetr." xx. (Clough, v. 114).
+
+Soc. Let money then, Critobulus, if a man does not know how to use it
+aright--let money, I say, be banished to the remote corners of the
+earth rather than be reckoned as wealth.[13] But now, what shall we
+say of friends? If a man knows how to use his friends so as to be
+benefited by them, what of these?
+
+[13] Or, "then let it be relegated . . . and there let it lie in the
+    category of non-wealth."
+
+Crit. They are wealth indisputably, and in a deeper sense than cattle
+are, if, as may be supposed, they are likely to prove of more benefit
+to a man than wealth of cattle.
+
+Soc. It would seem, according to your argument, that the foes of a
+man's own household after all may be wealth to him, if he knows how to
+turn them to good account?[14]
+
+[14] Vide supra.
+
+Crit. That is my opinion, at any rate.
+
+Soc. It would seem, it is the part of a good economist[15] to know how
+to deal with his own or his employer's foes so as to get profit out of
+them?
+
+[15] "A good administrator of an estate."
+
+Crit. Most emphatically so.
+
+Soc. In fact, you need but use your eyes to see how many private
+persons, not to say crowned heads, do owe the increase of their
+estates to war.
+
+Crit. Well, Socrates, I do not think, so far, the argument could be
+improved on;[16] but now comes a puzzle. What of people who have got
+the knowledge and the capital[17] required to enhance their fortunes,
+if only they will put their shoulders to the wheel; and yet, if we are
+to believe our senses, that is just the one thing they will not do,
+and so their knowledge and accomplishments are of no profit to them?
+Surely in their case also there is but one conclusion to be drawn,
+which is, that neither their knowledge nor their possessions are
+wealth.
+
+[16] Or, "Thanks, Socrates. Thus far the statement of the case would
+    seem to be conclusive--but what are we to make of this? Some
+    people . . ."
+
+[17] Lit. "the right kinds of knowledge and the right starting-
+    points."
+
+Soc. Ah! I see, Critobulus, you wish to direct the discussion to the
+topic of slaves?
+
+Crit. No indeed, I have no such intention--quite the reverse. I want
+to talk about persons of high degree, of right noble family[18] some
+of them, to do them justice. These are the people I have in my mind's
+eye, gifted with, it may be, martial or, it may be, civil
+accomplishments, which, however, they refuse to exercise, for the very
+reason, as I take it, that they have no masters over them.
+
+[18] "Eupatrids."
+
+Soc. No masters over them! but how can that be if, in spite of their
+prayers for prosperity and their desire to do what will bring them
+good, they are still so sorely hindered in the exercise of their wills
+by those that lord it over them?
+
+Crit. And who, pray, are these lords that rule them and yet remain
+unseen?
+
+Soc. Nay, not unseen; on the contrary, they are very visible. And what
+is more, they are the basest of the base, as you can hardly fail to
+note, if at least you believe idleness and effeminacy and reckless
+negligence to be baseness. Then, too, there are other treacherous
+beldames giving themselves out to be innocent pleasures, to wit,
+dicings and profitless associations among men.[19] These in the
+fulness of time appear in all their nakedness even to them that are
+deceived, showing themselves that they are after all but pains tricked
+out and decked with pleasures. These are they who have the dominion
+over those you speak of and quite hinder them from every good and
+useful work.
+
+[19] Or, "frivolous society."
+
+Crit. But there are others, Socrates, who are not hindered by these
+indolences--on the contrary, they have the most ardent disposition to
+exert themselves, and by every means to increase their revenues; but
+in spite of all, they wear out their substance and are involved in
+endless difficulties.[20]
+
+[20] Or, "become involved for want of means."
+
+Soc. Yes, for they too are slaves, and harsh enough are their
+taskmasters; slaves are they to luxury and lechery, intemperance and
+the wine-cup along with many a fond and ruinous ambition. These
+passions so cruelly belord it over the poor soul whom they have got
+under their thrall, that so long as he is in the heyday of health and
+strong to labour, they compel him to fetch and carry and lay at their
+feet the fruit of his toils, and to spend it on their own heart's
+lusts; but as soon as he is seen to be incapable of further labour
+through old age, they leave him to his gray hairs and misery, and turn
+to seize on other victims.[21] Ah! Critobulus, against these must we
+wage ceaseless war, for very freedom's sake, no less than if they were
+armed warriors endeavouring to make us their slaves. Nay, foemen in
+war, it must be granted, especially when of fair and noble type, have
+many times ere now proved benefactors to those they have enslaved. By
+dint of chastening, they have forced the vanquished to become better
+men and to lead more tranquil lives in future.[22] But these despotic
+queens never cease to plague and torment their victims in body and
+soul and substance until their sway is ended.
+
+[21] "To use others as their slaves."
+
+[22] Lit. "Enemies for the matter of that, when, being beautiful and
+    good, they chance to have enslaved some other, have ere now in
+    many an instance chastened and compelled the vanquished to be
+    better and to live more easily for the rest of time."
+
+
+
+II
+
+The conersation was resumed by Critobulus, and on this wise. He said:
+I think I take your meaning fully, Socrates, about these matters; and
+for myself, examining my heart, I am further satisfied, I have
+sufficient continence and self-command in those respects. So that if
+you will only advise me on what I am to do to improve my estate, I
+flatter myself I shall not be hindered by those despotic dames, as you
+call them. Come, do not hesitate; only tender me what good advice you
+can, and trust me I will follow it. But perhaps, Socrates, you have
+already passed sentence on us--we are rich enough already, and not in
+need of any further wealth?
+
+Soc. It is to myself rather, if I may be included in your plural "we,"
+that I should apply the remark. I am not in need of any further
+wealth, if you like. I am rich enough already, to be sure. But you,
+Critobulus, I look upon as singularly poor, and at times, upon my
+soul, I feel a downright compassion for you.
+
+At this view of the case, Critobulus fell to laughing outright,
+retorting: And pray, Socrates, what in the name of fortune do you
+suppose our respective properties would fetch in the market, yours and
+mine?
+
+If I could find a good purchaser (he answered), I suppose the whole of
+my effects, including the house in which I live, might very fairly
+realise five minae[1] (say twenty guineas). Yours, I am positively
+certain, would fetch at the lowest more than a hundred times that sum.
+
+[1] 5 x L4:1:3. See Boeckh, "P. E. A." [Bk. i. ch. xx.], p. 109 f.
+    (Eng. ed.)
+
+Crit. And with this estimate of our respective fortunes, can you still
+maintain that you have no need of further wealth, but it is I who am
+to be pitied for my poverty?
+
+Soc. Yes, for my property is amply sufficient to meet my wants,
+whereas you, considering the parade you are fenced about with, and the
+reputation you must needs live up to, would be barely well off, I take
+it, if what you have already were multiplied by three.
+
+Pray, how may that be? Critobulus asked.
+
+Why, first and foremost (Socrates explained), I see you are called
+upon to offer many costly sacrifices, failing which, I take it,
+neither gods nor men would tolerate you; and, in the next place, you
+are bound to welcome numerous foreigners as guests, and to entertain
+them handsomely; thirdly, you must feast your fellow-citizens and ply
+them with all sorts of kindness, or else be cut adrift from your
+supporters.[2] Furthermore, I perceive that even at present the state
+enjoins upon you various large contributions, such as the rearing of
+studs,[3] the training of choruses, the superintendence of gymnastic
+schools, or consular duties,[4] as patron of resident aliens, and so
+forth; while in the event of war you will, I am aware, have further
+obligations laid upon you in the shape of pay[5] to carry on the
+triearchy, ship money, and war taxes[6] so onerous, you will find
+difficulty in supporting them. Remissness in respect of any of these
+charges will be visited upon you by the good citizens of Athens no
+less strictly than if they caught you stealing their own property. But
+worse than all, I see you fondling the notion that you are rich.
+Without a thought or care how to increase your revenue, your fancy
+lightly turns to thoughts of love,[7] as if you had some special
+license to amuse yourselef. . . . That is why I pity and compassionate
+you, fearing lest some irremediable mischief overtake you, and you
+find yourself in desperate straits. As for me, if I ever stood in need
+of anything, I am sure you know I have friends who would assist me.
+They would make some trifling contribution--trifling to themselves, I
+mean--and deluge my humble living with a flood of plenty. But your
+friends, albeit far better off than yourself, considering your
+respective styles of living, persist in looking to you for assistance.
+
+[2] See Dr. Holden ad loc., Boeckh [Bk. iii. ch. xxiii.], p. 465 f.
+
+[3] Cf. Lycurg. "c. Leocr." 139.
+
+[4] Al. "presidential duties."
+
+[5] {trierarkhias [misthous]}. The commentators in general "suspect"
+    {misthous}. See Boeckh, "P. E. A." p. 579.
+
+[6] See Boeckh, p. 470 f.; "Revenues," iii. 9, iv. 40.
+
+[7] Or, "to childish matters," "frivolous affairs"; but for the full
+    import of the phrase {paidikois pragmasi} see "Ages." viii. 2.
+
+Then Critobulus: I cannot gainsay what you have spoken, Socrates, it
+is indeed high time that you were constituted my patronus, or I shall
+become in very truth a pitiable object.
+
+To which appeal Socrates made answer: Why, you yourself must surely be
+astonished at the part you are now playing. Just now, when I said that
+I was rich, you laughed at me as if I had no idea what riches were,
+and you were not happy till you had cross-examined me and forced me to
+confess that I do not possess the hundredth part of what you have; and
+now you are imploring me to be your patron, and to stint no pains to
+save you from becoming absolutely and in very truth a pauper.[8]
+
+[8] Or, "literally beggared."
+
+Crit. Yes, Socrates, for I see that you are skilled in one lucrative
+operation at all events--the art of creating a surplus. I hope,
+therefore, that a man who can make so much out of so little will not
+have the slightest difficulty in creating an ample surplus out of an
+abundance.
+
+Soc. But do not you recollect how just now in the discussion you would
+hardly let me utter a syllable[9] while you laid down the law: if a
+man did not know how to handle horses, horses were not wealth to him
+at any rate; nor land, nor sheep, nor money, nor anything else, if he
+did not know how to use them? And yet these are the very sources of
+revenue from which incomes are derived; and how do you expect me to
+know the use of any of them who never possessed a single one of them
+since I was born?
+
+[9] Cf. Aristoph. "Clouds," 945; "Plut." 17; Dem. 353; and Holden ad
+    loc.
+
+Crit. Yes, but we agreed that, however little a man may be blest with
+wealth himself, a science of economy exists; and that being so, what
+hinders you from being its professor?
+
+Soc. Nothing, to be sure,[10] except what would hinder a man from
+knowing how to play the flute, supposing he had never had a flute of
+his own and no one had supplied the defect by lending him one to
+practise on: which is just my case with regard to economy,[11] seeing
+I never myself possessed the instrument of the science which is
+wealth, so as to go through the pupil stage, nor hitherto has any one
+proposed to hand me over his to manage. You, in fact, are the first
+person to make so generous an offer. You will bear in mind, I hope,
+that a learner of the harp is apt to break and spoil the instrument;
+it is therefore probable, if I take in hand to learn the art of
+economy on your estate, I shall ruin it outright.
+
+[10] Lit. "The very thing, God help me! which would hinder . . ."
+
+[11] Lit. "the art of administering an estate."
+
+Critobulus retorted: I see, Socrates, you are doing your very best to
+escape an irksome task: you would rather not, if you can help it,
+stretch out so much as your little finger to help me to bear my
+necessary burthens more easily.
+
+Soc. No, upon my word, I am not trying to escape: on the contrary, I
+shall be ready, as far as I can, to expound the matter to you.[12]
+. . . Still it strikes me, if you had come to me for fire, and I had
+none in my house, you would not blame me for sending you where you
+might get it; or if you had asked me for water, and I, having none to
+give, had led you elsewhere to the object of your search, you would
+not, I am sure, have disapproved; or did you desire to be taught music
+by me, and I were to point out to you a far more skilful teacher than
+myself, who would perhaps be grateful to you moreover for becoming his
+pupil, what kind of exception could you take to my behaviour?
+
+[12] Or, "to play the part of {exegetes}, 'legal adviser,' or
+    'spiritual director,' to be in fact your 'guide, philosopher, and
+    friend.'"
+
+Crit. None, with any show of justice, Socrates.
+
+Soc. Well, then, my business now is, Critobulus, to point out[13] to
+you some others cleverer than myself about those matters which you are
+so anxious to be taught by me. I do confess to you, I have made it
+long my study to discover who among our fellow-citizens in this city
+are the greatest adepts in the various branches of knowledge.[14] I
+had been struck with amazement, I remember, to observe on some
+occasion that where a set of people are engaged in identical
+operations, half of them are in absolute indigence and the other half
+roll in wealth. I bethought me, the history of the matter was worth
+investigation. Accordingly I set to work investigating, and I found
+that it all happened very naturally. Those who carried on their
+affairs in a haphazard manner I saw were punished by their losses;
+whilst those who kept their wits upon the stretch and paid attention I
+soon perceived to be rewarded by the greater ease and profit of their
+undertakings.[15] It is to these I would recommend you to betake
+yourself. What say you? Learn of them: and unless the will of God
+oppose,[16] I venture to say you will become as clever a man of
+business as one might hope to see.
+
+[13] Al. "to show you that there are others."
+
+[14] Or, "who are gifted with the highest knowledge in their
+    respective concerns." Cf. "Mem." IV. vii. 1.
+
+[15] Lit. "got on quicker, easier, and more profitably."
+
+[16] Or, "short of some divine interposition."
+
+
+
+III
+
+Critobulus, on hearing that, exclaimed: Be sure, Socrates, I will not
+let you go now until you give the proofs which, in the presence of our
+friends, you undertook just now to give me.
+
+Well then,[1] Critobulus (Socrates replied), what if I begin by
+showing[2] you two sorts of people, the one expending large sums on
+money in building useless houses, the other at far less cost erecting
+dwellings replete with all they need; will you admit that I have laid
+my finger here on one of the essentials of economy?
+
+[1] Lincke [brackets as an editorial interpolation iii. 1, {ti oun,
+    ephe}--vi. 11, {poiomen}]. See his edition "Xenophons Dialog.
+    {peri oikonomias} in seiner ursprunglichen Gestalt"; and for a
+    criticism of his views, an article by Charles D. Morris,
+    "Xenophon's Oeconomicus," in the "American Journal of Philology,"
+    vol. i. p. 169 foll.
+
+[2] As a demonstrator.
+
+Crit. An essential point most ceertainly.
+
+Soc. And suppose in connection with the same, I next point out to
+you[3] two other sets of persons:--The first possessors of furniture
+of various kinds, which they cannot, however, lay their hands on when
+the need arises; indeed they hardly know if they have got all safe and
+sound or not: whereby they put themselves and their domestics to much
+mental torture. The others are perhaps less amply, or at any rate not
+more amply supplied, but they have everything ready at the instant for
+immediate use.
+
+[3] "As in a mirror, or a picture."
+
+Crit. Yes, Socrates, and is not the reason simply that in the first
+case everything is thrown down where it chanced, whereas those others
+have everything arranged, each in its appointed place?
+
+Quite right (he answered), and the phrase implies that everything is
+orderly arranged, not in the first chance place, but in that to which
+it naturally belongs.
+
+Crit. Yes, the case is to the point, I think, and does involve another
+economic principle.
+
+Soc. What, then, if I exhibit to you a third contrast, which bears on
+the condition of domestic slaves? On the one side you shall see them
+fettered hard and fast, as I may say, and yet for ever breaking their
+chains and running away. On the other side the slaves are loosed, and
+free to move, but for all that, they choose to work, it seems; they
+are constant to their masters. I think you will admit that I here
+point out another function of economy[4] worth noting.
+
+[4] Or, "economical result."
+
+Crit. I do indeed--a feature most noteworthy.
+
+Soc. Or take, again, the instance of two farmers engaged in
+cultivating farms[5] as like as possible. The one had never done
+asserting that agriculture has been his ruin, and is in the depth of
+despair; the other has all he needs in abundance and of the best, and
+how acquired?--by this same agriculture.
+
+[5] {georgias}. See Hartman, "An. Xen." p. 193. Hold. cf. Plat.
+    "Laws," 806 E. Isocr. "Areop." 32.
+
+Yes (Critobulus answered), to be sure; perhaps[6] the former spends
+both toil and money not simply on what he needs, but on things which
+cause an injury to house alike and owner.
+
+[6] Or, "like enough in the one case the money and pains are spent,"
+    etc.
+
+Soc. That is a possible case, no doubt, but it is not the one that I
+refer to; I mean people pretending they are farmers, and yet they have
+not a penny to expend on the real needs of their business.
+
+Crit. And pray, what may be the reason of that, Socrates?
+
+Soc. You shall come with me, and see these people also; and as you
+contemplate the scene, I presume you will lay to heart the lesson.
+
+Crit. I will, if possibly I can, I promise you.
+
+Soc. Yes, and while you contemplate, you must make trial of yourself
+and see if you have wit to understand. At present, I will bear you
+witness that if it is to go and see a party of players performing in a
+comedy, you will get up at cock-crow, and come trudging a long way,
+and ply me volubly with reasons why I should accompany you to see the
+play. But you have never once invited me to come and witness such an
+incident as those we were speaking of just now.
+
+Crit. And so I seem to you ridiculous?[7]
+
+[7] Or, "a comic character in the performance." Soc. "Not so comic as
+    you must appear to yourself (i.e. with your keen sense of the
+    ludicrous)."
+
+Soc. Far more ridiculous to yourself, I warrant. But now let me point
+out to you another contrast: between certain people whose dealing with
+horses has brought them to the brink of poverty, and certain others
+who have found in the same pursuit the road to affluence,[8] and have
+a right besides to plume themselves upon their gains.[9]
+
+[8] Or, "who have not only attained to affluence by the same pursuit,
+    but can hold their heads high, and may well pride themselves on
+    their thrift."
+
+[9] Cf. Hom. "Il." xii. 114, {ippoisin kai okhesphin agallomenos}, et
+    passim; "Hiero," viii. 5; "Anab." II. vi. 26.
+
+Crit. Well, then, I may tell you, I see and know both characters as
+well as you do; but I do not find myself a whit the more included
+among those who gain.
+
+Soc. Because you look at them just as you might at the actors in a
+tragedy or comedy, and with the same intent--your object being to
+delight the ear and charm the eye, but not, I take it, to become
+yourself a poet. And there you are right enough, no doubt, since you
+have no desire to become a playright. But, when circumstances compel
+you to concern yourself with horsemanship, does it not seem to you a
+little foolish not to consider how you are to escape being a mere
+amateur in the matter, especially as the same creatures which are good
+for use are profitable for sale?
+
+Crit. So you wish me to set up as a breeder of young horses,[10] do
+you, Socrates?
+
+[10] See "Horsemanship," ii. 1.
+
+Soc. Not so, no more than I would recommend you to purchase lads and
+train them up from boyhood as farm-labourers. But in my opinion there
+is a certain happy moment of growth whuch must be seized, alike in man
+and horse, rich in present service and in future promise. In further
+illustration, I can show you how some men treat their wedded wives in
+such a way that they find in them true helpmates to the joint increase
+of their estate, while others treat them in a way to bring upon
+themselves wholesale disaster.[11]
+
+[11] Reading {e os pleista}, al. {e oi pleistoi} = "to bring about
+    disaster in most cases."
+
+Crit. Ought the husband or the wife to bear the blame of that?
+
+Soc. If it goes ill with the sheep we blame the shepherd, as a rule,
+or if a horse shows vice we throw the blame in general upon the rider.
+But in the case of women, supposing the wife to have received
+instruction from her husband and yet she delights in wrong-doing,[12]
+it may be that the wife is justly held to blame; but supposing he has
+never tried to teach her the first principles of "fair and noble"
+conduct,[13] and finds her quite an ignoramus[14] in these matters,
+surely the husband will be justly held to blame. But come now (he
+added), we are all friends here; make a clean breast of it, and tell
+us, Critobulus, the plain unvarnished truth: Is there an one to whom
+you are more in the habit of entrusting matters of importance than to
+your wife?
+
+[12] Cf. "Horsemanship," vi. 5, of a horse "to show vice."
+
+[13] Or, "things beautiful and of good report."
+
+[14] Al. "has treated her as a dunce, devoid of this high knowledge."
+
+Crit. There is no one.
+
+Soc. And is there any one with whom you are less in the habit of
+conversing than with your wife?
+
+Crit. Not many, I am forced to admit.
+
+Soc. And when you married her she was quite young, a mere girl--at an
+age when, as far as seeing and hearing go, she had the smallest
+acquaintance with the outer world?
+
+Crit. Certainly.
+
+Soc. Then would it not be more astonishing that she should have real
+knowledge how to speak and act than that she should go altogether
+astray?
+
+Crit. But let me ask you a question, Socrates: have those happy
+husbands, you tell us of, who are blessed with good wives educated
+them themselves?
+
+Soc. There is nothing like investigation. I will introduce you to
+Aspasia,[15] who will explain these matters to you in a far more
+scientific way than I can. My belief is that a good wife, being as she
+is the partner in a common estate, must needs be her husband's
+counterpoise and counterpart for good; since, if it is through the
+transactions of the husband, as a rule, that goods of all sorts find
+their way into the house, yet it is by means of the wife's economy and
+thrift that the greater part of the expenditure is checked, and on the
+successful issue or the mishandling of the same depends the increase
+or impoverishment of a whole estate. And so with regard to the
+remaining arts and sciences, I think I can point out to you the ablest
+performers in each case, if you feel you have any further need of
+help.[16]
+
+[15] Aspasia. See "Mem." II. vi. 36.
+
+[16] Al. "there are successful performers in each who will be happy to
+    illustrate any point in which you think you need," etc.
+
+
+
+IV
+
+But why need you illustrate all the sciences, Socrates? (Critobulus
+asked): it would not be very easy to discover efficient craftsmen of
+all the arts, and quite impossible to become skilled in all one's
+self. So, please, confine yourself to the nobler branches of knowledge
+as men regard them, such as it will best befit me to pursue with
+devotion; be so good as to point me out these and their performers,
+and, above all, contribute as far as in you lies the aid of your own
+personal instruction.
+
+Soc. A good suggestion, Critobulus, for the base mechanic arts, so
+called, have got a bad name; and what is more, are held in ill repute
+by civilised communities, and not unreasonably; seeing they are the
+ruin of the bodies of all concerned in them, workers and overseers
+alike, who are forced to remain in sitting postures and to hug the
+loom, or else to crouch whole days confronting a furnace. Hand in
+hand with physical enervation follows apace enfeeblement of soul:
+while the demand which these base mechanic arts makes on the time of
+those employed in them leaves them no leisure to devote to the claims
+of friendship and the state. How can such folk be other than sorry
+friends and ill defenders of the fatherland? So much so that in some
+states, especially those reputed to be warlike, no citizen[1] is
+allowed to exercise any mechanical craft at all.
+
+[1] "In the strict sense," e.g. the Spartiates in Sparta. See "Pol.
+    Lac." vii.; Newman, op. cit. i. 99, 103 foll.
+
+Crit. Then which are the arts you would counsel us to engage in?
+
+Soc. Well, we shall not be ashamed, I hope, to imitate the kings of
+Persia?[2] That monarch, it is said, regards amongst the noblest and
+most necessary pursuits two in particular, which are the arts of
+husbandry and war, and in these two he takes the strongest interest.
+
+[2] "It won't make us blush actually to take a leaf out of the great
+    king's book." As to the Greek text at this point see the
+    commentators, and also a note by Mr. H. Richers in the "Classical
+    Review," x. 102.
+
+What! (Critobulus exclaimed); do you, Socrates, really believe that
+the king of Persia pays a personal regard to husbandry, along with all
+his other cares?
+
+Soc. We have only to investigate the matter, Critobulus, and I daresay
+we shall discover whether this is so or not. We are agreed that he
+takes strong interest in military matters; since, however numerous the
+tributary nations, there is a governor to each, and every governor has
+orders from the king what number of cavalry, archers, slingers and
+targeteers[3] it is his business to support, as adequate to control
+the subject population, or in case of hostile attack to defend the
+country. Apart from these the king keeps garrisons in all the
+citadels. The actual support of these devolves upon the governor, to
+whom the duty is assigned. The king himself meanwhile conducts the
+annual inspection and review of troops, both mercenary and other, that
+have orders to be under arms. These all are simultaneously assembled
+(with the exception of the garrisons of citadels) at the mustering
+ground,[4] so named. That portion of the army within access of the
+royal residence the king reviews in person; the remainder, living in
+remoter districts of the empire, he inspects by proxy, sending certain
+trusty representatives.[5] Wherever the commandants of garrisons, the
+captains of thousands, and the satraps[6] are seen to have their
+appointed members complete, and at the same time shall present their
+troops equipped with horse and arms in thorough efficiency, these
+officers the king delights to honour, and showers gifts upon them
+largely. But as to those officers whom he finds either to have
+neglected their garrisons, or to have made private gain of their
+position, these he heavily chastises, deposing them from office, and
+appointing other superintendents[7] in their stead. Such conduct, I
+think we may say, indisputably proves the interest which he takes in
+matters military.
+
+[3] Or, Gerrophoroi, "wicker-shield bearers."
+
+[4] Or, "rendezvous"; "the 'Champ de Mars' for the nonce." Cf.
+    "Cyrop." VI. ii. 11.
+
+[5] Lit. "he sends some of the faithful to inspect." Cf. our "trusty
+    and well-beloved."
+
+[6] See, for the system, Herod. iii. 89 foll.; "Cyrop." VIII. vi. 11.
+
+[7] Or, as we say, "inspecting officers." Cf. "Cyrop." VIII. i. 9.
+
+Further than this, by means of a royal progress through the country,
+he has an opportunity of inspecting personally some portion of his
+territory, and again of visiting the remainder in proxy as above by
+trusty representatives; and wheresoever he perceives that any of his
+governors can present to him a district thickly populated, and the
+soil in a state of active cultivation, full of trees and fruits, its
+natural products, to such officers he adds other territory, adorning
+them with gifts and distinguishing them by seats of honour. But those
+officers whose land he sees lying idle and with but few inhabitants,
+owing either to the harshness of their government, their insolence, or
+their neglect, he punishes, and making them to cease from their office
+he appoints other rulers in their place. . . . Does not this conduct
+indicate at least as great an anxiety to promote the active
+cultivation of the land by its inhabitants as to provide for its
+defence by military occupation?[8]
+
+[8] Lit. "by those who guard and garrison it."
+
+Moreover, the governors appointed to preside over these two
+departments of state are not one and the same. But one class governs
+the inhabitants proper including the workers of the soil, and collects
+the tribute from them, another is in command of the armed garrisons.
+If the commandant[9] protects the country insufficiently, the civil
+governor of the population, who is in charge also of the productive
+works, lodges accusation against the commandant to the effect that the
+inhabitants are prevented working through deficiency of protection. Or
+if again, in spite of peace being secured to the works of the land by
+the military governor, the civil authority still presents a territory
+sparse in population and untilled, it is the commandant's turn to
+accuse the civil ruler. For you may take it as a rule, a population
+tilling their territory badly will fail to support their garrisons and
+be quite unequal to paying their tribute. Where a satrap is appointed
+he has charge of both departments.[10]
+
+[9] Or, "garrison commandant." Lit. "Phrourarch."
+
+[10] The passage reads like a gloss. See about the Satrap, "Hell."
+    III. i. 10; "Cyrop." VIII. vi. 1; "Anab." I. ix. 29 foll.
+
+Thereupon Critobulus: Well, Socrates (said he), if such is his
+conduct, I admit that the great king does pay attention to agriculture
+no less than to military affairs.
+
+And besides all this (proceeded Socrates), nowhere among the various
+countries which he inhabits or visits does he fail to make it his
+first care that there shall be orchards and gardens, parks and
+"paradises," as they are called, full of all fair and noble products
+which the earth brings forth; and within these chiefly he spends his
+days, when the season of the year permits.
+
+Crit. To be sure, Socrates, it is a natural and necessary conclusion
+that when the king himself spends so large a portion of his time
+there, his paradises should be furnished to perfection with trees and
+all else beautiful that earth brings forth.
+
+Soc. And some say, Critobulus, that when the king gives gifts, he
+summons in the first place those who have shown themselves brave
+warriors, since all the ploughing in the world were but small gain in
+the absence of those who should protect the fields; and next to these
+he summons those who have stocked their countries best and rendered
+them productive, on the principle that but for the tillers of the soil
+the warriors themselves could scarcely live. And there is a tale told
+of Cyrus, the most famous prince, I need not tell you, who ever wore a
+crown,[11] how on one occasion he said to those who had been called to
+receive the gifts, "it were no injustice, if he himself received the
+gifts due to warriors and tillers of the soil alike," for "did he not
+carry off the palm in stocking the country and also in protecting the
+goods with which it had been stocked?"
+
+[11] Lit. "the most glorious king that ever lived." The remark would
+    seem to apply better to Cyrus the Great. Nitsche and others regard
+    these SS. 18, 19 as interpolated. See Schenkl ad loc.
+
+Crit. Which clearly shows, Socrates, if the tale be true, that this
+same Cyrus took as great a pride in fostering the productive energies
+of his country and stocking it with good things, as in his reputation
+as a warrior.
+
+Soc. Why, yes indeed, had Cyrus lived, I have no doubt he would have
+proved the best of rulers, and in support of this belief, apart from
+other testimony amply furnished by his life, witness what happened
+when he marched to do battle for the soveriegnty of Persia with his
+brother. Not one man, it is said,[12] deserted from Cyrus to the king,
+but from the king to Cyrus tens of thousands. And this also I deem a
+great testimony to a ruler's worth, that his followers follow him of
+their own free will, and when the moment of danger comes refuse to
+part from him.[13] Now this was the case with Cyrus. His friends not
+only fought their battles side by side with him while he lived, but
+when he died they too died battling around his dead body, one and all,
+excepting only Ariaeus, who was absent at his post on the left wing of
+the army.[14] But there is another tale of this same Cyrus in
+connection with Lysander, who himself narrated it on one occasion to a
+friend of his in Megara.[15]
+
+[12] Cf. "Anab." I. ix. 29 foll.
+
+[13] Cf. "Hiero," xi. 12, and our author passim.
+
+[14] See "Anab." ib. 31.
+
+[15] Possibly to Xenophon himself {who may have met Lysander on his
+    way back after the events of the "Anabasis," and implying this
+    dialogue is concocted, since Socrates died before Xenophon
+    returned to Athens, if he did return at that period.}
+
+Lysander, it seems, had gone with presents sent by the Allies to
+Cyrus, who entertained him, and amongst other marks of courtesy showed
+him his "paradise" at Sardis.[16] Lysander was astonished at the
+beauty of the trees within, all planted[17] at equal intervals, the
+long straight rows of waving branches, the perfect regularity, the
+rectangular[18] symmetry of the whole, and the many sweet scents which
+hung about them as they paced the park. In admiration he exclaimed to
+Cyrus: "All this beauty is marvellous enough, but what astonishes me
+still more is the talent of the artificer who mapped out and arranged
+for you the several parts of this fair scene."[19] Cyrus was pleased
+by the remark, and said: "Know then, Lysander, it is I who measured
+and arranged it all. Some of the trees," he added, "I planted with my
+own hands." Then Lysander, regarding earnestly the speaker, when he
+saw the beauty of his apparel and perceived its fragrance, the
+splendour[20] also of the necklaces and armlets, and other ornaments
+which he wore, exclaimed: "What say you, Cyrus? did you with your own
+hands plant some of these trees?" whereat the other: "Does that
+surprise you, Lysander? I swear to you by Mithres,[21] when in
+ordinary health I never dream of sitting down to supper without first
+practising some exercise of war or husbandry in the sweat of my brow,
+or venturing some strife of honour, as suits my mood." "On hearing
+this," said Lysander to his friend, "I could not help seizing him by
+the hand and exclaiming, 'Cyrus, you have indeed good right to be a
+happy man,[22] since you are happy in being a good man.'"[23]
+
+[16] See "Hell." I. v. 1.
+
+[17] Reading {oi' isou pephuteumena}, or if {ta pephuteumena}, transl.
+    "the various plants ranged."
+
+[18] Cf. Dion. Hal. "de Comp." p. 170; Cic. "de Senect." S. 59.
+
+[19] Lit. "of these" {deiktikos}, i.e. pointing to the various
+    beauties of the scenery.
+
+[20] Reading {to kallos}.
+
+[21] The Persian "Sun-God." See "Cyrop." VII. v. 53; Strab. xv. 3. 13.
+
+[22] Or, "fortunate."
+
+[23] Or, "you are a good man, and thereby fortunate."
+
+
+
+V
+
+All this I relate to you (continued Socrates) to show you that quite
+high and mighty[1] people find it hard to hold aloof from
+agrictulture, devotion to which art would seem to be thrice blest,
+combining as it does a certain sense of luxury with the satisfaction
+of an improved estate, and such a training of physical energies as
+shall fit a man to play a free man's part.[2] Earth, in the first
+place, freely offers to those that labour all things necessary to the
+life of man; and, as if that were not enough, makes further
+contribution of a thousand luxuries.[3] It is she who supplies with
+sweetest scent and fairest show all things wherewith to adorn the
+altars and statues of the gods, or deck man's person. It is to her we
+owe our many delicacies of flesh or fowl or vegetable growth;[4] since
+with the tillage of the soil is closely linked the art of breeding
+sheep and cattle, whereby we mortals may offer sacrifices well
+pleasing to the gods, and satisfy our personal needs withal.
+
+[1] Lit. "Not even the most blessed of mankind can abstain from." See
+    Plat. "Rep." 344 B, "The superlatively best and well-to-do."
+
+[2] Lit. "Devotion to it would seem to be at once a kind of luxury, an
+    increase of estate, a training of the bodily parts, so that a man
+    is able to perform all that a free man should."
+
+[3] Al. "and further, to the maintenance of life she adds the sources
+    of pleasure in life."
+
+[4] Lit. "she bears these and rears those."
+
+And albeit she, good cateress, pours out her blessings upon us in
+abundance, yet she suffers not her gifts to be received effeminately,
+but inures her pensioners to suffer glady summer's heat and winter's
+cold. Those that labour with their hands, the actual delvers of the
+soil, she trains in a wrestling school of her own, adding strength to
+strength; whilst those others whose devotion is confined to the
+overseeing eye and to studious thought, she makes more manly, rousing
+them with cock-crow, and compelling them to be up and doing in many a
+long day's march.[5] Since, whether in city or afield, with the
+shifting seasons each necessary labour has its hour of performance.[6]
+
+[5] See "Hellenica Essays," p. 341.
+
+[6] Lit. "each most necessary operation must ever be in season."
+
+Or to turn to another side. Suppose it to be a man's ambition to aid
+his city as a trooper mounted on a charger of his own: why not combine
+the rearing of horses with other stock? it is the farmer's chance.[7]
+Or would your citizen serve on foot? It is husbandry that shall give
+him robustness of body. Or if we turn to the toil-loving fascination
+of the chase,[8] here once more earth adds incitement, as well as
+furnishing facility of sustenance for the dogs as by nurturing a
+foster brood of wild animals. And if horses and dogs derive benefit
+from this art of husbandry, they in turn requite the boon through
+service rendered to the farm. The horse carries his best of friends,
+the careful master, betimes to the scene of labour and devotion, and
+enables him to leave it late. The dog keeps off the depredations of
+wild animals from fruits and flocks, and creates security in the
+solitary place.
+
+[7] Lit. "farming is best adapted to rearing horses along with other
+    produce."
+
+[8] Lit. "to labour willingly and earnestly at hunting earth helps to
+    incite us somewhat."
+
+Earth, too, adds stimulus in war-time to earth's tillers; she pricks
+them on to aid the country under arms, and this she does by fostering
+her fruits in open field, the prize of valour for the mightiest.[9]
+For this also is the art athletic, this of husbandry; as thereby men
+are fitted to run, and hurl the spear, and leap with the best.[10]
+
+[9] Cf. "Hipparch," viii. 8.
+
+[10] Cf. "Hunting," xii. 1 foll.
+
+This, too, is that kindliest of arts which makes requital tenfold in
+kind for every work of the labourer.[11] She is the sweet mistress
+who, with smile of welcome and outstretched hand, greets the approach
+of her devoted one, seeming to say, Take from me all thy heart's
+desire. She is the generous hostess; she keeps open house for the
+stranger.[12] For where else, save in some happy rural seat of her
+devising, shall a man more cheerily cherish content in winter, with
+bubbling bath and blazing fire? or where, save afield, in summer rest
+more sweetly,lulled by babbling streams, soft airs, and tender
+shades?[13]
+
+[11] Lit. "What art makes an ampler return for their labour to those
+    who work for her? What art more sweetly welcomes him that is
+    devoted to her?"
+
+[12] Lit. "What art welcomes the stranger with greater prodigality?"
+
+[13] See "Hellenica Essays," p. 380; and as still more to the point,
+    Cowley's Essays: "Of Agriculture," passim.
+
+Her high prerogative it is to offer fitting first-fruits to high
+heaven, hers to furnish forth the overflowing festal board.[14] Hers
+is a kindly presence in the household. She is the good wife's
+favourite, the children long for her, she waves her hand winningly to
+the master's friends.
+
+[14] Or, "to appoint the festal board most bounteously."
+
+For myself, I marvel greatly if it has ever fallen to the lot of
+freeborn man to own a choicer possesion, or to discover an occupation
+more seductive, or of wider usefulness in life than this.
+
+But, furthermore, earth of her own will[15] gives lessons in justice
+and uprightness to all who can understand her meaning, since the
+nobler the service of devotion rendered, the ampler the riches of her
+recompense.[16] One day, perchance, these pupils of hers, whose
+conversation in past times was in husbandry,[17] shall, by reason of
+the multitude of invading armies, be ousted from their labours. The
+work of their hands may indeed be snatched from them, but they were
+brought up in stout and manly fashion. They stand, each one of them,
+in body and soul equipped; and, save God himself shall hinder them,
+they will march into the territory of those their human hinderers, and
+take from them the wherewithal to support their lives. Since often
+enough in war it is surer and safer to quest for food with sword and
+buckler than with all the instruments of husbandry.
+
+[15] Reading {thelousa}, vulg., or if after Cobet, {theos ousa},
+    transl. "by sanction of her divinity." With {thelousa} Holden
+    aptly compares Virgil's "volentia rura," "Georg." ii. 500.
+
+[16] "That is, her 'lex talionis.'"
+
+[17] "Engaged long time in husbandry."
+
+But there is yet another lesson to be learnt in the public shool of
+husbandry[18]--the lesson of mutual assistance. "Shoulder to shoulder"
+must we march to meet the invader;[19] "shoulder to shoulder" stand to
+compass the tillage of the soil. Therefore it is that the husbandman,
+who means to win in his avocation, must see that he creates enthusiasm
+in his workpeople and a spirit of ready obedience; which is just what
+a general attacking an enemy will scheme to bring about, when he deals
+out gifts to the brave and castigation[20] to those who are
+disorderly.
+
+[18] Lit. "But again, husbandry trains up her scholars side by side in
+    lessons of . . ."
+
+[19] {sun anthropois}, "man with his fellow-man," is the "mot d'order"
+    (cf. the author's favourite {sun theois}); "united human effort."
+
+[20] "Lashes," "punishment." Cf. "Anab." II. vi. 10, of Clearchus.
+
+Nor will there be lacking seasons of exhortation, the general
+haranguing his troops and the husbandman his labourers; nor because
+they are slaves do they less than free men need the lure of hope and
+happy expectation,[21] that they may willingly stand to their posts.
+
+[21] "The lure of happy prospects." See "Horsmanship," iii. 1.
+
+It was an excellent saying of his who named husbandry "the mother and
+nurse of all the arts," for while agriculture prospers all other arts
+like are vigorous and strong, but where the land is forced to remain
+desert,[22] the spring that feeds the other arts is dried up; they
+dwindle, I had almost said, one and all, by land and sea.
+
+[22] Or, "lie waste and barren as the blown sea-sand."
+
+These utterances drew from Critobulus a comment:
+
+Socrates (he said), for my part I agree with all you say; only, one
+must face the fact that in agriculture nine matters out of ten are
+beyond man's calculation. Since at one time hailstones and another
+frost, at another drought or a deluge of rain, or mildew, or other
+pest, will obliterate all the fair creations and designs of men; or
+behold, his fleecy flocks most fairly nurtured, then comes murrain,
+and the end most foul destruction.[23]
+
+[23] See Virg. "Georg." iii. 441 foll.: "Turpis oves tentat scabies,
+    ubi frigidus imber."
+
+To which Socrates: Nay, I thought, Critobulus, you full surely were
+aware that the operations of husbandry, no less than those of war, lie
+in the hands of the gods. I am sure you will have noted the behaviour
+of men engaged in war; how on the verge of military operations they
+strive to win the acceptance of the divine powers;[24] how eagerly
+they assail the ears of heaven, and by dint of sacrifices and omens
+seek to discover what they should and what they should not do. So
+likewise as regards the processes of husbandry, think you the
+propitiation of heaven is less needed here? Be well assured (he added)
+the wise and prudent will pay service to the gods on behalf of moist
+fruits and dry,[25] on behalf of cattle and horses, sheep and goats;
+nay, on behalf of all their possessions, great and small, without
+exception.
+
+[24] See "Hell." III. i. 16 foll., of Dercylidas.
+
+[25] "Every kind of produce, succulent (like the grape and olive) or
+    dry (like wheat and barley, etc.)"
+
+
+
+VI
+
+Your words (Critobulus answered) command my entire sympathy, when you
+bid us endeavour to begin each work with heaven's help,[1] seeing that
+the gods hold in their hands the issues alike of peace and war. So at
+any rate will we endeavour to act at all times; but will you now
+endeavour on your side to continue the discussion of economy from the
+point at which you broke off, and bring it point by point to its
+conclusion? What you have said so far has not been thrown away on me.
+I seem to discern already more clearly, what sort of behaviour is
+necessary to anything like real living.[2]
+
+[1] Lit. "with the gods," and for the sentiment see below, x. 10;
+    "Cyrop." III. i. 15; "Hipparch," ix. 3.
+
+[2] For {bioteuein} cf. Pind. "Nem." iv. 11, and see Holden ad loc.
+
+Socrates replied: What say you then? Shall we first survey the ground
+already traversed, and retrace the steps on which we were agreed, so
+that, if possible we may conduct the remaining portion of the argument
+to its issue with like unanimity?[3]
+
+[3] Lit. "try whether we can go through the remaining steps with
+    like . . ."
+
+Crit. Why, yes! If it is agreeable for two partners in a business to
+run through their accounts without dispute, so now as partners in an
+argument it will be no less agreeable to sum up the points under
+discussion, as you say, with unanimity.
+
+Soc. Well, then, we agreed that economy was the proper title of a
+branch of knowledge, and this branch of knowledge appeared to be that
+whereby men are enabled to enhance the value of their houses or
+estates; and by this word "house or estate" we understood the whole of
+a man's possessions; and "possessions" again we defined to include
+those things which the possessor should find advantageous for the
+purposes of his life; and things advantageous finally were discovered
+to mean all that a man knows how to use and turn to good account.
+Further, for a man to learn all branches of knowledge not only seemed
+to us an impossibility, but we thought we might well follow the
+example of civil communties in rejecting the base mechanic arts so
+called, on the ground that they destroy the bodies of the artisans, as
+far as we can see, and crush their spirits.
+
+The clearest proof of this, we said,[4] could be discovered if, on the
+occasion of a hostile inroad, one were to seat the husbandmen and the
+artisans apart in two divisions, and then proceed to put this question
+to each group in turn: "Do you think it better to defend our country
+districts or to retire from the fields[5] and guard the walls?" And we
+anticipated that those concerned with the soil would vote to defend
+the soil; while the artisans would vote not to fight, but, in docile
+obedience to their training, to sit with folded hands, neither
+expending toil nor venturing their lives.
+
+[4] This S. 6 has no parallel supra. See Breit. and Schenkl ad loc.
+    for attempts to cure the text.
+
+[5] See Cobet, "N. L." 580, reading {uphemenous}, or if {aphemenous}
+    transl. "to abandon."
+
+Next we held it as proved that there was no better employment for a
+gentleman--we described him as a man beautiful and good--than this of
+husbandry, by which human beings procure to themselves the necessaries
+of life. This same employment, moreover, was, as we agreed, at once
+the easiest to learn[6] and the pleasantest to follow, since it gives
+to the limbs beauty and hardihood, whilst permitting[7] to the soul
+leisure to satisfy the claims of friendship and of civic duty.
+
+[6] {raste mathein}. Vide infra, not supra.
+
+[7] Lit. "least allowing the soul no leisure to care for friends and
+    state withal."
+
+Again it seemed to us that husbandry acts as a spur to bravery in the
+hearts of those that till the fields,[8] inasmuch as the necessaries
+of life, vegetable and animal, under her auspices spring up and are
+reared outside the fortified defences of the city. For which reason
+also this way of life stood in the highest repute in the eyes of
+statesmen and commonwealths, as furnishing the best citizens and those
+best disposed to the common weal.[9]
+
+[8] Cf. Aristot. "Oec." I. ii. 1343 B, {pros toutois k.t.l.}
+
+[9] Cf. Aristoph. "Archarnians."
+
+Crit. I think I am fully persuaded as to the propriety of making
+agriculture the basis of life. I see it is altogether noblest, best,
+and pleasantest to do so. But I should like to revert to your remark
+that you understood the reason why the tillage of one man brings him
+in an abundance of all he needs, while the operations of another fail
+to make husbandry a profitable employment. I would gladly hear from
+you an explanation of both these points, so that I may adopt the right
+and avoid the harmful course.[10]
+
+[10] Lincke conceives the editor's interpolation as ending here.
+
+Soc. Well, Critobulus, suppose I narrate to you from the beginning how
+I cam in contact with a man who of all men I ever met seemed to me to
+deserve the appellation of a gentleman. He was indeed a "beautiful and
+good" man.[11]
+
+[11] Or, "a man 'beautiful and good,' as the phrase goes."
+
+Crit. There is nothing I should better like to hear, since of all
+titles this is the one I covet most the right to bear.
+
+Soc. Well, then, I will tell you how I came to subject him to my
+inquiry. It did not take me long to go the round of various good
+carpenters, good bronze-workers, painters, sculptors, and so forth. A
+brief period was sufficient for the contemplation of themselves and of
+their most admired works of art. But when it came to examining those
+who bore the high-sounding title "beautiful and good," in order to
+find out what conduct on their part justified their adoption of this
+title, I found my soul eager with desire for intercourse with one of
+them; and first of all, seeing that the epithet "beautiful" was
+conjoined with that of "good," every beautiful person I saw, I must
+needs approach in my endeavour to discover,[12] if haply I might
+somewhere see the quality of good adhering to the quality of beauty.
+But, after all, it was otherwise ordained. I soon enough seemed to
+discover[13] that some of those who in their outward form were
+beautiful were in their inmost selves the veriest knaves. Accordingly
+I made up my mind to let go beauty which appeals to the eye, and
+address myself to one of those "beautiful and good" people so
+entitled. And since I heard of Ischomachus[14] as one who was so
+called by all the world, both men and women, strangers and citizens
+alike, I set myself to make acquaintance with him.
+
+[12] Or, "and try to understand."
+
+[13] Or, "understand."
+
+[14] See Cobet, "Pros. Xen." s.n.
+
+
+
+VII
+
+It chanced, one day I saw him seated in the portico of Zeus
+Eleutherios,[1] and as he appeared to be at leisure, I went up to him
+and, sitting down by his side, accosted him: How is this, Ischomachus?
+you seated here, you who are so little wont to be at leisure? As a
+rule, when I see you, you are doing something, or at any rate not
+sitting idle in the market-place.
+
+[1] "The god of freedom, or of freed men." See Plat. "Theag." 259 A.
+    The scholiast on Aristoph. "Plutus" 1176 identifies the god with
+    Zeus Soter. See Plut. "Dem." 859 (Clough, v. 30).
+
+Nor would you see me now so sitting, Socrates (he answered), but that
+I promised to meet some strangers, friends of mine,[2] at this place.
+
+[2] "Foreign friends."
+
+And when you have no such business on hand (I said) where in heaven's
+name do you spend your time and how do you employ yourself? I will not
+conceal from you how anxious I am to learn from your lips by what
+conduct you have earned for yourself the title "beautiful and
+good."[3] It is not by spending your days indoors at home, I am sure;
+the whole habit of your body bears witness to a different sort of
+life.
+
+[3] "The sobriquet of 'honest gentleman.'"
+
+Then Ischomachus, smiling at my question, but also, as it seemed to
+me, a little pleased to be asked what he had done to earn the title
+"beautiful and good," made answer: Whether that is the title by which
+folk call me when they talk to you about me, I cannot say; all I know
+is, when they challenge me to exchange properties,[4] or else to
+perform some service to the state instead of them, the fitting out of
+a trireme, or the training of a chorus, nobody thinks of asking for
+the beautiful and good gentleman, but it is plain Ischomachus, the son
+of So-and-so,[5] on whom the summons is served. But to answer your
+question, Socrates (he proceeded), I certainly do not spend my days
+indoors, if for no other reason, because my wife is quite capable of
+managing our domestic affairs without my aid.
+
+[4] On the antidosis or compulsory exchange of property, see Boeckh,
+    p. 580, Engl. ed.: "In case any man, upon whom a {leitourgia} was
+    imposed, considered that another was richer than himself, and
+    therefore most justly chargeable with the burden, he might
+    challenge the other to assume the burden, or to make with him an
+    {antidosis} or exchange of property. Such a challenge, if
+    declined, was converted into a lawsuit, or came before a heliastic
+    court for trial." Gow, "Companion," xviii. "Athenian Finance." See
+    Dem. "Against Midias," 565, Kennedy, p. 117, and Appendix II. For
+    the various liturgies, Trierarchy, Choregy, etc., see "Pol. Ath."
+    i. 13 foll.
+
+[5] Or, "the son of his father," it being customary at Athens to add
+    the patronymic, e.g. Xenophon son of Gryllus, Thucydides son of
+    Olorus, etc. See Herod. vi. 14, viii. 90. In official acts the
+    name of the deme was added, eg. Demosthenes son of Demosthenes of
+    Paiane; or of the tribe, at times. Cf. Thuc. viii. 69; Plat.
+    "Laws," vi. p. 753 B.
+
+Ah! (said I), Ischomachus, that is just what I should like
+particularly to learn from you. Did you yourself educate your wife to
+be all that a wife should be, or when you received her from her father
+and mother was she already a proficient well skilled to discharge the
+duties appropriate to a wife?
+
+Well skilled! (he replied). What proficiency was she likely to bring
+with her, when she was not quite fifteen[6] at the time she wedded me,
+and during the whole prior period of her life had been most carefully
+brought up[7] to see and hear as little as possible, and to ask[8] the
+fewest questions? or do you not think one should be satisfied, if at
+marriage her whole experience consisted in knowing how to take the
+wool and make a dress, and seeing how her mother's handmaidens had
+their daily spinning-tasks assigned them? For (he added), as regards
+control of appetite and self-indulgence,[9] she had received the
+soundest education, and that I take to be the most important matter in
+the bringing-up of man or woman.
+
+[6] See Aristot. "Pol." vii. 16. 1335(a). See Newman, op. cit. i. 170
+    foll.
+
+[7] Or, "surveillance." See "Pol. Lac." i. 3.
+
+[8] Reading {eroito}; or if with Sauppe after Cobet, {eroin}, transl.
+    "talk as little as possible."
+
+[9] Al. "in reference to culinary matters." See Mahaffy, "Social Life
+    in Greece," p. 276.
+
+Then all else (said I) you taught your wife yourself, Ischomachus,
+until you had made her capable of attending carefully to her appointed
+duties?
+
+That did I not (replied he) until I had offered sacrifice, and prayed
+that I might teach and she might learn all that could conduce to the
+happiness of us twain.
+
+Soc. And did your wife join in sacrifice and prayer to that effect?
+
+Isch. Most certainly, with many a vow registered to heaven to become
+all she ought to be; and her whole manner showed that she would not be
+neglectful of what was taught her.[10]
+
+[10] Or, "giving plain proof that, if the teaching failed, it should
+    not be from want of due attention on her part." See "Hellenica
+    Essays," "Xenophon," p. 356 foll.
+
+Soc. Pray narrate to me, Ischomachus, I beg of you, what you first
+essayed to teach her. To hear that story would please me more than any
+description of the most splendid gymnastic contest or horse-race you
+could give me.
+
+Why, Socrates (he answered), when after a time she had become
+accustomed to my hand, that is, was tamed[11] sufficiently to play her
+part in a discussion, I put to her this question: "Did it ever strike
+you to consider, dear wife,[12] what led me to choose you as my wife
+among all women, and your parents to entrust you to me of all men? It
+was certainly not from any difficulty that might beset either of us to
+find another bedfellow. That I am sure is evident to you. No! it was
+with deliberate intent to discover, I for myself and your parents in
+behalf of you, the best partner of house and children we could find,
+that I sought you out, and your parents, acting to the best of their
+ability, made choice of me. If at some future time God grant us to
+have children born to us, we will take counsel together how best to
+bring them up, for that too will be a common interest,[13] and a
+common blessing if haply they shall live to fight our battles and we
+find in them hereafter support and succour when ourselves are old.[14]
+But at present there is our house here, which belongs like to both. It
+is common property, for all that I possess goes by my will into the
+common fund, and in the same way all that you deposited[15] was placed
+by you to the common fund.[16] We need not stop to calculate in
+figures which of us contributed most, but rather let us lay to heart
+this fact that whichever of us proves the better partner, he or she at
+once contributes what is most worth having."
+
+[11] (The timid, fawn-like creature.) See Lecky, "Hist. of Eur.
+    Morals," ii. 305. For the metaphor cf. Dem. "Olynth." iii. 37. 9.
+
+[12] Lit. "woman." Cf. N. T. {gunai}, St. John ii. 4; xix. 26.
+
+[13] Or, "our interests will centre in them; it will be a blessing we
+    share in common to train them that they shall fight our battles,
+    and . . ."
+
+[14] Cf. "Mem." II. ii. 13. Holden cf. Soph. "Ajax." 567; Eur.
+    "Suppl." 918.
+
+[15] Or reading {epenegke} with Cobet, "brought with you in the way of
+    dowry."
+
+[16] Or, "to the joint estate."
+
+Thus I addressed her, Socrates, and thus my wife made answer: "But how
+can I assist you? what is my ability? Nay, everything depends on you.
+My business, my mother told me, was to be sober-minded!"[17]
+
+[17] "Modest and temperate," and (below) "temperance."
+
+"Most true, my wife," I replied, "and that is what my father said to
+me. But what is the proof of sober-mindedness in man or woman? Is it
+not so to behave that what they have of good may ever be at its best,
+and that new treasures from the same source of beauty and
+righteousness may be most amply added?"
+
+"But what is there that I can do," my wife inquired, "which will help
+to increase our joint estate?"
+
+"Assuredly," I answered, "you may strive to do as well as possible
+what Heaven has given you a natural gift for and which the law
+approves."
+
+"And what may these things be?" she asked.
+
+"To my mind they are not the things of least importance," I replied,
+"unless the things which the queen bee in her hive presides over are
+of slight importance to the bee community; for the gods" (so
+Ischomachus assured me, he continued), "the gods, my wife, would seem
+to have exercised much care and judgment in compacting that twin
+system which goes by the name of male and female, so as to secure the
+greatest possible advantage[18] to the pair. Since no doubt the
+underlying principle of the bond is first and foremost to perpetuate
+through procreation the races of living creatures;[19] and next, as
+the outcome of this bond, for human beings at any rate, a provision is
+made by which they may have sons and daughters to support them in old
+age.
+
+[18] Reading {oti}, or if with Br. {eti . . . auto}, "with the further
+    intent it should prove of maximum advantage to itself."
+
+[19] Cf. (Aristot.) "Oecon." i. 3.
+
+"And again, the way of life of human beings, not being maintained like
+that of cattle[20] in the open air, obviously demands roofed
+homesteads. But if these same human beings are to have anything to
+bring in under cover, some one to carry out these labours of the field
+under high heaven[21] must be found them, since such operations as the
+breaking up of fallow with the plough, the sowing of seed, the
+planting of trees, the pasturing and herding of flocks, are one and
+all open-air employments on which the supply of products necessary to
+life depends.
+
+[20] "And the beast of the field."
+
+[21] "Sub dis," "in the open air."
+
+"As soon as these products of the field are safely housed and under
+cover, new needs arise. There must be some one to guard the store and
+some one to perform such necessary operations as imply the need of
+shelter.[22] Shelter, for instance, is needed for the rearing of
+infant children; shelter is needed for the various processes of
+converting the fruits of earth into food, and in like manner for the
+fabrication of clothing out of wool.
+
+[22] Or, "works which call for shelter."
+
+"But whereas both of these, the indoor and the outdoor occupations
+alike, demand new toil and new attention, to meet the case," I added,
+"God made provision[23] from the first by shaping, as it seems to me,
+the woman's nature for indoor and the man's for outdoor occupations.
+Man's body and soul He furnished with a greater capacity for enduring
+heat and cold, wayfaring and military marches; or, to repeat, He laid
+upon his shoulders the outdoor works.
+
+[23] "Straightway from the moment of birth provided." Cf. (Aristot.)
+    "Oecon." i. 3, a work based upon or at any rate following the
+    lines of Xenophon's treatise.
+
+"While in creating the body of woman with less capacity for these
+things," I continued, "God would seem to have imposed on her the
+indoor works; and knowing that He had implanted in the woman and
+imposed upon her the nurture of new-born babies, He endowed her with a
+larger share of affection for the new-born child than He bestowed upon
+man.[24] And since He imposed on woman the guardianship of the things
+imported from without, God, in His wisdom, perceiving that a fearful
+spirit was no detriment to guardianship,[25] endowed the woman with a
+larger measure of timidity than He bestowed on man. Knowing further
+that he to whom the outdoor works belonged would need to defend them
+against malign attack, He endowed the man in turn with a larger share
+of courage.
+
+[24] {edasato}, "Cyrop." IV. ii. 43.
+
+[25] Cf. "Hipparch," vii. 7; Aristot. "Pol." iii. 2; "Oecon." iii.
+
+"And seeing that both alike feel the need of giving and receiving, He
+set down memory and carefulness between them for their common use,[26]
+so that you would find it hard to determine which of the two, the male
+or the female, has the larger share of these. So, too, God set down
+between them for their common use the gift of self-control, where
+needed, adding only to that one of the twain, whether man or woman,
+which should prove the better, the power to be rewarded with a larger
+share of this perfection. And for the very reason that their natures
+are not alike adapted to like ends, they stand in greater need of one
+another; and the married couple is made more useful to itself, the one
+fulfilling what the other lacks.[27]
+
+[26] Or, "He bestowed memory and carefulness as the common heritage of
+    both."
+
+[27] Or, "the pair discovers the advantage of duality; the one being
+    strong wherein the other is defective."
+
+"Now, being well aware of this, my wife," I added, "and knowing well
+what things are laid upon us twain by God Himself, must we not strive
+to perform, each in the best way possible, our respective duties? Law,
+too, gives her consent--law and the usage of mankind, by sanctioning
+the wedlock of man and wife; and just as God ordained them to be
+partners in their children, so the law establishes their common
+ownership of house and estate. Custom, moreover, proclaims as
+beautiful those excellences of man and woman with which God gifted
+them at birth.[28] Thus for a woman to bide tranquilly at home rather
+than roam aborad is no dishonour; but for a man to remain indoors,
+instead of devoting himself to outdoor pursuits, is a thing
+discreditable. But if a man does things contrary to the nature given
+him by God, the chances are,[29] such insubordination escapes not the
+eye of Heaven: he pays the penalty, whether of neglecting his own
+works, or of performing those appropriate to woman."[30]
+
+[28] Or, "with approving fingers stamps as noble those diverse
+    faculties, those superiorities in either sex which God created in
+    them. Thus for the womean to remain indoors is nobler than to gad
+    about abroad." {ta kala . . .; kallion . . . aiskhion . . .}--
+    These words, wich their significant Hellenic connotation, suffer
+    cruelly in translation.
+
+[29] Or, "maybe in some respect this violation of the order of things,
+    this lack of discpline on his part." Cf. "Cyrop." VII. ii. 6.
+
+[30] Or, "the works of his wife." For the sentiment cf. Soph. "Oed.
+    Col." 337 foll.; Herod. ii. 35.
+
+I added: "Just such works, if I mistake not, that same queen-bee we
+spoke of labours hard to perform, like yours, my wife, enjoined upon
+her by God Himself."
+
+"And what sort of works are these?" she asked; "what has the queen-bee
+to do that she seems so like myself, or I like her in what I have to
+do?"
+
+"Why," I answered, "she too stays in the hive and suffers not the
+other bees to idle. Those whose duty it is to work outside she sends
+forth to their labours; and all that each of them brings in, she notes
+and receives and stores against the day of need; but when the season
+for use has come, she distributes a just share to each. Again, it is
+she who presides over the fabric of choicely-woven cells within. She
+looks to it that warp and woof are wrought with speed and beauty.
+Under her guardian eye the brood of young[31] is nursed and reared;
+but when the days of rearing are past and the young bees are ripe for
+work, she sends them out as colonists with one of the seed royal[32]
+to be their leader."
+
+[31] Or, "the growing progeny is reared to maturity."
+
+[32] Or, "royal lineage," reading {ton epigonon} (emend. H. Estienne);
+    or if the vulg. {ton epomenon}, "with some leader of the host"
+    (lit. of his followers). So Breitenbach.
+
+"Shall I then have to do these things?" asked my wife.
+
+"Yes," I answered, "you will need in the same way to stay indoors,
+despatching to their toils without those of your domestics whose work
+lies there. Over those whose appointed tasks are wrought indoors, it
+will be your duty to preside; yours to receive the stuffs brought in;
+yours to apportion part for daily use, and yours to make provision for
+the rest, to guard and garner it so that the outgoings destined for a
+year may not be expended in a month. It will be your duty, when the
+wools are introduced, to see that clothing is made for those who need;
+your duty also to see that the dried corn is rendered fit and
+serviceable for food.
+
+"There is just one of all these occupations which devolve upon you," I
+added, "you may not find so altogether pleasing. Should any one of our
+household fall sick, it will be your care to see and tend them to the
+recovery of their health."
+
+"Nay," she answered, "that will be my pleasantest of tasks, if careful
+nursing may touch the springs of gratitude and leave them friendlier
+than before."
+
+And I (continued Ischomachus) was struck with admiration at her
+answer, and replied: "Think you, my wife, it is through some such
+traits of forethought seen in their mistress-leader that the hearts of
+bees are won, and they are so loyally affectioned towards her that, if
+ever she abandon her hive, not one of them will dream of being left
+behind;[33] but one and all must follow her."
+
+[33] Al. "will suffer her to be forsaken."
+
+And my wife made answer to me: "It would much astonish me (said she)
+did not these leader's works, you speak of, point to you rather than
+myself. Methinks mine would be a pretty[34] guardianship and
+distribution of things indoors without your provident care to see that
+the importations from without were duly made."
+
+[34] Or, "ridiculous."
+
+"Just so," I answered, "and mine would be a pretty[35] importation if
+there were no one to guard what I imported. Do you not see," I added,
+"how pitiful is the case of those unfortunates who pour water in their
+sieves for ever, as the story goes,[36] and labour but in vain?"
+
+[35] "As laughable an importation."
+
+[36] Or, "how pitiful their case, condemned, as the saying goes, to
+    pour water into a sieve." Lit. "filling a bucket bored with
+    holes." Cf. Aristot. "Oec." i. 6; and for the Danaids, see Ovid.
+    "Met." iv. 462; Hor. "Carm." iii. 11. 25; Lucr. iii. 937; Plaut.
+    "Pseud." 369. Cp. Coleridge:
+
+  Work without hope draws nectar in a sieve,
+  And hope without an object cannot live.
+
+"Pitiful enough, poor souls," she answered, "if that is what they do."
+
+"But there are other cares, you know, and occupations," I answered,
+"which are yours by right, and these you will find agreeable. This,
+for instance, to take some maiden who knows naught of carding wool and
+to make her proficient in the art, doubling her usefulness; or to
+receive another quite ignorant of housekeeping or of service, and to
+render her skilful, loyal, serviceable, till she is worth her weight
+in gold; or again, when occasion serves, you have it in your power to
+requite by kindness the well-behaved whose presence is a blessing to
+your house; or maybe to chasten the bad character, should such an one
+appear. But the greatest joy of all will be to prove yourself my
+better; to make me your faithful follower; knowing no dread lest as
+the years advance you should decline in honour in your household, but
+rather trusting that, though your hair turn gray, yet, in proportion
+as you come to be a better helpmate to myself and to the children, a
+better guardian of our home, so will your honour increase throughout
+the household as mistress, wife, and mother, daily more dearly prized.
+Since," I added, "it is not through excellence of outward form,[37]
+but by reason of the lustre of virtues shed forth upon the life of
+man, that increase is given to things beautiful and good."[38]
+
+[37] "By reason of the flower on the damask cheek."
+
+[38] Al. "For growth is added to things 'beautiful and good,' not
+    through the bloom of youth but virtuous perfections, an increase
+    coextensive with the life of man." See Breit. ad loc.
+
+That, Socrates, or something like that, as far as I may trust my
+memory, records the earliest conversation which I held with her.
+
+
+
+VIII
+
+And did you happen to observe, Ischomachus (I asked), whether, as the
+result of what was said, your wife was stirred at all to greater
+carefulness?
+
+Yes, certainly (Ischomachus answered), and I remember how piqued she
+was at one time and how deeply she blushed, when I chanced to ask her
+for something which had been brought into the house, and she could not
+give it me. So I, when I saw her annoyance, fell to consoling her. "Do
+not be at all disheartened, my wife, that you cannot give me what I
+ask for. It is plain poverty,[1] no doubt, to need a thing and not to
+have the use of it. But as wants go, to look for something which I
+cannot lay my hands upon is a less painful form of indigence than
+never to dream of looking because I know full well that the thing
+exists not. Anyhow, you are not to blame for this," I added; "mine the
+fault was who handed over to your care the things without assigning
+them their places. Had I done so, you would have known not only where
+to put but where to find them.[2] After all, my wife, there is nothing
+in human life so serviceable, nought so beautiful as order.[3]
+
+[1] "Vetus proverbium," Cic. ap. Columellam, xii. 2, 3; Nobbe, 236,
+    fr. 6.
+
+[2] Lit. "so that you might know not only where to put," etc.
+
+[3] Or, "order and arrangement." So Cic. ap. Col. xii. 2, 4,
+    "dispositione atque ordine."
+
+"For instance, what is a chorus?--a band composed of human beings, who
+dance and sing; but suppose the company proceed to act as each may
+chance--confusion follows; the spectacle has lost its charm. How
+different when each and all together act and recite[4] with orderly
+precision, the limbs and voices keeping time and tune. Then, indeed,
+these same performers are worth seeing and worth hearing.
+
+[4] Or, "declaim," {phtheggontai}, properly of the "recitative" of the
+    chorus. Cf. Plat. "Phaedr." 238 D.
+
+"So, too, an army," I said, "my wife, an army destitute of order is
+confusion worse confounded: to enemies an easy prey, courting attack;
+to friends a bitter spectacle of wasted power;[5] a mingled mob of
+asses, heavy infantry, and baggage-bearers, light infantry, cavalry,
+and waggons. Now, suppose they are on the march; how are they to get
+along? In this condition everybody will be a hindrance to everybody:
+'slow march' side by side with 'double quick,' 'quick march' at cross
+purposes with 'stand at ease'; waggons blocking cavalry and asses
+fouling waggons; baggage-bearers and hoplites jostling together: the
+whole a hopeless jumble. And when it comes to fighting, such an army
+is not precisely in condition to deliver battle. The troops who are
+compelled to retreat before the enemy's advance[6] are fully capable
+of trampling down the heavy infantry detachments in reserve.[7]
+
+[5] Reading {agleukestaton}, or, if with Breit, {akleestaton}, "a most
+    inglorious spectacle of extreme unprofitableness."
+
+[6] Or, "whose duty (or necessity) it is to retire before an attack,"
+    i.e. the skirmishers. Al. "those who have to retreat," i.e. the
+    non-combatants.
+
+[7] Al. "are quite capable of trampling down the troops behind in
+    their retreat." {tous opla ekhontas} = "the troops proper," "heavy
+    infantry."
+
+"How different is an army well organised in battle order: a splendid
+sight for friendly eyes to gaze at, albeit an eyesore to the enemy.
+For who, being of their party, but will feel a thrill of satisfaction
+as he watches the serried masses of heavy infantry moving onwards in
+unbroken order? who but will gaze with wonderment as the squadrons of
+the cavalry dash past him at the gallop? And what of the foeman? will
+not his heart sink within him to see the orderly arrangements of the
+different arms:[8] here heavy infantry and cavalry, and there again
+light infantry, there archers and there slingers, following each their
+leaders, with orderly precision. As they tramp onwards thus in order,
+though they number many myriads, yet even so they move on and on in
+quiet progress, stepping like one man, and the place just vacated in
+front is filled up on the instant from the rear.
+
+[8] "Different styles of troops drawn up in separate divisions:
+    hoplites, cavalry, and peltasts, archers, and slingers."
+
+"Or picture a trireme, crammed choke-full of mariners; for what reason
+is she so terror-striking an object to her enemies, and a sight so
+gladsome to the eyes of friends? is it not that the gallant ship sails
+so swiftly? And why is it that, for all their crowding, the ship's
+company[9] cause each other no distress? Simply that there, as you may
+see them, they sit in order; in order bend to the oar; in order
+recover the stroke; in order step on board; in order disembark. But
+disorder is, it seems to me, precisely as though a man who is a
+husbandman should stow away[10] together in one place wheat and barley
+and pulse, and by and by when he has need of barley meal, or wheaten
+flour, or some condiment of pulse,[11] then he must pick and choose
+instead of laying his hand on each thing separately sorted for use.
+
+[9] See Thuc. iii. 77. 2.
+
+[10] "Should shoot into one place."
+
+[11] "Vegetable stock," "kitchen." See Holden ad loc., and Prof.
+    Mahaffy, "Old Greek Life," p. 31.
+
+"And so with you too, my wife, if you would avoid this confusion, if
+you would fain know how to administer our goods, so as to lay your
+finger readily on this or that as you may need, or if I ask you for
+anything, graciously to give it me: let us, I say, select and
+assign[12] the appropriate place for each set of things. This shall be
+the place where we will put the things; and we will instruct the
+housekeeper that she is to take them out thence, and mind to put them
+back again there; and in this way we shall know whether they are safe
+or not. If anything is gone, the gaping space will cry out as if it
+asked for something back.[13] The mere look and aspect of things will
+argue what wants mending;[14] and the fact of knowing where each thing
+is will be like having it put into one's hand at once to use without
+further trouble or debate."
+
+[12] {dokimasometha}, "we will write over each in turn, as it were,
+    'examined and approved.'"
+
+[13] Lit. "will miss the thing that is not."
+
+[14] "Detect what needs attention."
+
+I must tell you, Socrates, what strikes me as the finest and most
+accurate arrangement of goods and furniture it was ever my fortune to
+set eyes on; when I went as a sightseer on board the great Phoenician
+merchantman,[15] and beheld an endless quantity of goods and gear of
+all sorts, all separately packed and stowed away within the smallest
+compass.[16] I need scarce remind you (he said, continuing his
+narrative) what a vast amount of wooden spars and cables[17] a ship
+depends on in order to get to moorings; or again, in putting out to
+sea;[18] you know the host of sails and cordage, rigging[19] as they
+call it, she requires for sailing; the quantity of engines and
+machinery of all sorts she is armed with in case she should encounter
+any hostile craft; the infinitude of arms she carries, with her crew
+of fighting men aboard. Then all the vessels and utensils, such as
+people use at home on land, required for the different messes, form a
+portion of the freight; and besides all this, the hold is heavy laden
+with a mass of merchandise, the cargo proper, which the master carries
+with him for the sake of traffic.
+
+[15] See Lucian, lxvi. "The Ship," ad in. (translated by S. T. Irwin).
+
+[16] Lit. "in the tiniest receptacle."
+
+[17] See Holden ad loc. re {xelina, plekta, kremasta}.
+
+[18] "In weighing anchor."
+
+[19] "Suspended tackle" (as opposed to wooden spars and masts, etc.)
+
+Well, all these different things that I have named lay packed there in
+a space but little larger than a fair-sized dining-room.[20] The
+several sorts, moreover, as I noticed, lay so well arranged, there
+could be no entanglement of one with other, nor were searchers
+needed;[21] and if all were snugly stowed, all were alike get-at-
+able,[22] much to the avoidance of delay if anything were wanted on
+the instant.
+
+[20] Lit. "a symmetrically-shaped dining-room, made to hold ten
+    couches."
+
+[21] Lit. "a searcher"; "an inquisitor." Cf. Shakesp. "Rom. and Jul."
+    V. ii. 8.
+
+[22] Lit. "not the reverse of easy to unpack, so as to cause a waste
+    of time and waiting."
+
+Then the pilot's mate[23]--"the look-out man at the prow," to give him
+his proper title--was, I found, so well acquainted with the place for
+everything that, even off the ship,[24] he could tell you where each
+set of things was laid and how many there were of each, just as well
+as any one who knows his alphabet[25] could tell you how many letters
+there are in Socrates and the order in which they stand.
+
+[23] Cf. "Pol. Ath." i. 1; Aristoph. "Knights," 543 foll.
+
+[24] Or, "with his eyes shut, at a distance he could say exactly."
+
+[25] Or, "how to spell." See "Mem." IV. iv. 7; Plat. "Alc." i. 113 A.
+
+I saw this same man (continued Ischomachus) examining at leisure[26]
+everything which could possibly[27] be needful for the service of the
+ship. His inspection caused me such surprise, I asked him what he was
+doing, whereupon he answered, "I am inspecting, stranger,"[28] "just
+considering," says he, "the way the things are lying aboard the ship;
+in case of accidents, you know, to see if anything is missing, or not
+lying snug and shipshape.[29] There is no time left, you know," he
+added, "when God mkes a tempest in the great deep, to set about
+searching for what you want, or to be giving out anything which is not
+snug and shipshape in its place. God threatens and chastises
+sluggards.[30] If only He destroy not innocent with guilty, a man may
+be content;[31] or if He turn and save all hands aboard that render
+right good service,[32] thanks be to Heaven."[33]
+
+[26] "Apparently when he had nothing better to do"; "by way of
+    amusement."
+
+[27] {ara}, "as if he were asking himself, 'Would this or this
+    possibly be wanted for the ship's service?'"
+
+[28] "Sir."
+
+[29] Or, "things not lying handy in their places."
+
+[30] Or, "them that are slack." Cf. "Anab." V. viii. 15; "Mem." IV.
+    ii. 40; Plat. "Gorg." 488 A: "The dolt and good-for-nothing."
+
+[31] "One must not grumble."
+
+[32] "The whole ship's crew right nobly serving." {uperetein} = "to
+    serve at the oar" (metaphorically = to do service to heaven).
+
+[33] Lit. "great thanks be to the gods."
+
+So spoke the pilot's mate; and I, with this carefulness of stowage
+still before my eyes, proceeded to enforce my thesis:
+
+"Stupid in all conscience would it be on our parts, my wife, if those
+who sail the sea in ships, that are but small things, can discover
+space and place for everything; can, moreover, in spite of violent
+tossings up and down, keep order, and, even while their hearts are
+failing them for fear, find everything they need to hand; whilst we,
+with all our ample storerooms[34] diversely disposed for divers
+objects in our mansion, an edifice firmly based[35] on solid ground,
+fail to discover fair and fitting places, easy of access for our
+several goods! Would not that argue great lack of understanding in our
+two selves? Well then! how good a thing it is to have a fixed and
+orderly arrangement of all furniture and gear; how easy also in a
+dwelling-house to find a place for every sort of goods, in which to
+stow them as shall suit each best--needs no further comment. Rather
+let me harp upon the string of beauty--image a fair scene: the boots
+and shoes and sandals, and so forth, all laid in order row upon row;
+the cloaks, the mantles, and the rest of the apparel stowed in their
+own places; the coverlets and bedding; the copper cauldrons; and all
+the articles for table use! Nay, though it well may raise a smile of
+ridicule (not on the lips of a grave man perhaps, but of some
+facetious witling) to hear me say it, a beauty like the cadence of
+sweet music[36] dwells even in pots and pans set out in neat array:
+and so, in general, fair things ever show more fair when orderly
+bestowed. The separate atoms shape themselves to form a choir, and all
+the space between gains beauty by their banishment. Even so some
+sacred chorus,[37] dancing a roundelay in honour of Dionysus, not only
+is a thing of beauty in itself, but the whole interspace swept clean
+of dancers owns a separate charm.[38]
+
+[34] Or, "coffers," "cupboards," "safes."
+
+[35] Cf. "Anab." III. ii. 19, "firmly planted on terra firma."
+
+[36] Or, "like the rhythm of a song," {euruthmon}. See Mr. Ruskin's
+    most appropriate note ("Bib. Past." i. 59), "A remarkable word, as
+    significant of the complete rhythm ({ruthmos}) whether of sound or
+    motion, that was so great a characteristic of the Greek ideal (cf.
+    xi. 16, {metarruthmizo})," and much more equally to the point.
+
+[37] "Just as a chorus, the while its dancers weave a circling dance."
+
+[38] Or, "contrasting with the movement and the mazes of the dance, a
+    void appears serene and beautiful."
+
+"The truth of what I say, we easily can test, my wife," I added, "by
+direct experiment, and that too without cost at all or even serious
+trouble.[39] Nor need you now distress yourself, my wife, to think how
+hard it will be to discover some one who has wit enough to learn the
+places for the several things and memory to take and place them there.
+We know, I fancy, that the goods of various sorts contained in the
+whole city far outnumber ours many thousand times; and yet you have
+only to bid any one of your domestics go buy this, or that, and bring
+it you from market, and not one of them will hesitate. The whole world
+knows both where to go and where to find each thing.
+
+[39] Lit. "now whether these things I say are true (i.e. are facts),
+    we can make experiment of the things themselves (i.e. of actual
+    facts to prove to us)."
+
+"And why is this?" I asked. "Merely because they lie in an appointed
+place. But now, if you are seeking for a human being, and that too at
+times when he is seeking you on his side also, often and often shall
+you give up the search in sheer despair: and of this again the reason?
+Nothing else save that no appointed place was fixed where one was to
+await the other." Such, so far as I can now recall it, was the
+conversation which we held together touching the arrangement of our
+various chattels and their uses.
+
+
+
+IX
+
+Well (I replied), and did your wife appear, Ischomachus, to lend a
+willing ear to what you tried thus earnestly to teach her?
+
+Isch. Most certainly she did, with promise to pay all attention. Her
+delight was evident, like some one's who at length has found a pathway
+out of difficulties; in proof of which she begged me to lose no time
+in making the orderly arrangement I had spoken of.
+
+And how did you introduce the order she demanded, Ischomachus? (I
+asked).
+
+Isch. Well, first of all I thought I ought to show her the capacities
+of our house. Since you must know, it is not decked with ornaments and
+fretted ceilings,[1] Socrates; but the rooms were built expressly with
+a view to forming the most apt receptacles for whatever was intended
+to be put in them, so that the very look of them proclaimed what
+suited each particular chamber best. Thus our own bedroom,[2] secure
+in its position like a stronghold, claimed possession of our choicest
+carpets, coverlets, and other furniture. Thus, too, the warm dry rooms
+would seem to ask for our stock of bread-stuffs; the chill cellar for
+our wine; the bright and well-lit chambers for whatever works or
+furniture required light, and so forth.
+
+[1] Or, "curious workmanship and paintings." See "Mem." III. viii. 10.
+    Cf. Plat. "Rep." vii. 529 B; "Hipp. maj." 298 A. See Becker,
+    "Charicles," Exc. i. 111.
+
+[2] Or, "the bridal chamber." See Becker, op. cit. p. 266. Al. "our
+    store-chamber." See Hom. "Od." xxi. 9:
+
+{be d' imenai thalamonde sun amphipoloisi gunaixin
+eskhaton, k.t.l.}
+
+"And she (Penelope) betook her, with her handmaidens, to the
+treasure-chamber in the uttermost part of the house, where lay the
+treasures of her lord, bronze and gold and iron well wrought."--
+Butcher and Lang. Cf. "Od." ii. 337; "Il." vi. 288.
+
+Next I proceeded to point out to her the several dwelling-rooms, all
+beautifully fitted up for cool in summer and for warmth in winter.[3]
+I showed her how the house enjoyed a southern aspect, whence it was
+plain, in winter it would catch the sunlight and in summer lie in
+shade.[4] Then I showed her the women's apartments, separated from the
+men's apartments by a bolted door,[5] whereby nothing from within
+could be conveyed without clandestinely, nor children born and bred by
+our domestics without our knowledge and consent[6]--no unimportant
+matter, since, if the act of rearing children tends to make good
+servants still more loyally disposed,[7] cohabiting but sharpens
+ingenuity for mischief in the bad.
+
+[3] See "Mem." III. viii. 8.
+
+[4] See "Mem." ib. 9.
+
+[5] "By bolts and bars." Lit. "a door fitted with a bolt-pin." See
+    Thuc. ii. 4; Aristoph. "Wasps," 200.
+
+[6] Cf. (Aristot.) "Oecon." i. 5, {dei de kai exomereuein tais
+    teknopoiiais}.
+
+[7] Lit. "since (you know) if the good sort of servant is rendered, as
+    a rule, better disposed when he becomes a father, the base,
+    through intermarrying, become only more ripe for mischief."
+
+When we had gone over all the rooms (he continued), we at once set
+about distribution our furniture[8] in classes; and we began (he said)
+by collecting everything we use in offering sacrifice.[9] After this
+we proceeded to set apart the ornaments and holiday attire of the
+wife, and the husband's clothing both for festivals and war; then the
+bedding used in the women's apartments, and the bedding used in the
+men's apartments; then the women's shoes and sandals, and the shoes
+and sandals of the men.[10] There was one division devoted to arms and
+armour; another to instruments used for carding wood; another to
+implements for making bread; another to utensils for cooking
+condiments; another to utensils for the bath; another connected with
+the kneading trough; another with the service of the table. All these
+we assigned to separate places, distinguishing one portion for daily
+and recurrent use and the rest for high days and holidays. Next we
+selected and set aside the supplies required for the month's
+expenditure; and, under a separate head,[11] we stored away what we
+computed would be needed for the year.[12] For in this way there is
+less chance of failing to note how the supplies are likely to last to
+the end.
+
+[8] "Movable property," "meubles."
+
+[9] Holden cf. Plut. "De Curios." 515 E, {os gar Xenophon legei toi
+    Oikonomikois, k.t.l.}
+
+[10] Cf. "Cyrop." VIII. ii. 5. See Becker, op. cit. p. 447.
+
+[11] See Cic. ap. Col. who curiously mistranslates {dikha}.
+
+[12] Schneider, etc., cf. Aristot. "Oecon." i. 6.
+
+And so having arranged the different articles of furniture in classes,
+we proceeded to convey them to their appropriate places. That done, we
+directed our attention to the various articles needed by our domestics
+for daily use, such as implements or utensils for making bread,
+cooking relishes, spinning wool, and anything else of the same sort.
+These we consigned to the care of those who would have to use them,
+first pointing out where they must stow them, and enjoining on them to
+return them safe and sound when done with.
+
+As to the other things which we should only use on feast-days, or for
+the entertainment of guests, or on other like occasions at long
+intervals, we delivered them one and all to our housekeeper. Having
+pointed out to her their proper places, and having numbered and
+registered[13] the several sets of articles, we explained that it was
+her business to give out each thing as required; to recollect to whom
+she gave them; and when she got them back, to restore them severally
+to the places from which she took them. In appointing our housekeeper,
+we had taken every pains to discover some one on whose self-restraint
+we might depend, not only in the matters of food and wine and sleep,
+but also in her intercourse with men. She must besides, to please us,
+be gifted with no ordinary memory. She must have sufficient
+forethought not to incur displeasure through neglect of our interests.
+It must be her object to gratify us in this or that, and in return to
+win esteem and honour at our hands. We set ourselves to teach and
+train her to feel a kindly disposition towards us, by allowing her to
+share our joys in the day of gladness, or, if aught unkind befell us,
+by inviting her to sympathise in our sorrow. We sought to rouse in her
+a zeal for our interests, an eagerness to promote the increase of our
+estate, by making her intelligent of its affairs, and by giving her a
+share in our successes. We instilled in her a sense of justice and
+uprightness, by holding the just in higher honour than the unjust, and
+by pointing out that the lives of the righteous are richer and less
+servile than those of the unrighteous; and this was the position in
+which she found herself installed in our household.[14]
+
+[13] Or, "having taken an inventory of the several sets of things."
+    Cf. "Ages." i. 18; "Cyrop." VII. iv. 12. See Newman, op. cit. i.
+    171.
+
+[14] Or, "and this was the position in which we presently established
+    her herself."
+
+And now, on the strength of all that we had done, Socrates (he added),
+I addressed my wife, explaining that all these things would fail of
+use unless she took in charge herself to see that the order of each
+several part was kept. Thereupon I taught her that in every well-
+constituted city the citizens are not content merely to pass good
+laws, but they further choose them guardians of the laws,[15] whose
+function as inspectors is to praise the man whose acts are law-
+abiding, or to mulct some other who offends against the law.
+Accordingly, I bade her believe that she, the mistress, was herself to
+play the part of guardian of the laws to her whole household,
+examining whenever it seemed good to her, and passing in review the
+several chattels, just as the officer in command of a garrison[16]
+musters and reviews his men. She must apply her scrutiny and see that
+everything was well, even as the Senate[17] tests the condition of the
+Knights and of their horses.[18] Like a queen, she must bestow,
+according to the power vested in her, praise and honour on the well-
+deserving, but blame and chastisement on him who stood in need
+thereof.
+
+[15] See Plat. "Laws," vi. 755 A, 770 C; Aristot. "Pol." iii. 15, 1287
+    A; iv. 14, 1298 B; vi. 8, 1323 A; "Ath. Pol." viii. 4; and Cic.
+    ap. Col. xii. 3. 10 f. Holden cf. Cic. "de Legg." iii. 20, S. 46;
+    "C. I. G." 3794.
+
+[16] Lit. Phrourarch, "the commandant."
+
+[17] Or, "Council" at Athens.
+
+[18] Cf. "Hipparch." i. 8, 13.
+
+Nor did my lessons end here (added he); I taught her that she must not
+be annoyed should I seem to be enjoining upon her more trouble than
+upon any of our domestics with regard to our possessions; pointing out
+to her that these domestics have only so far a share in their master's
+chattels that they must fetch and carry, tend and guard them; nor have
+they the right to use a single one of them except the master grant it.
+But to the master himself all things pertain to use as he thinks best.
+And so I pointed the conclusion: he to whom the greater gain attaches
+in the preservation of the property or loss in its destruction, is
+surely he to whom by right belongs the larger measure of
+attention.[19]
+
+[19] Or, "he it is on whom devolves as his concern the duty of
+    surveillance."
+
+When, then (I asked), Ischomachus, how fared it? was your wife
+disposed at all to lend a willing ear to what you told her?[20]
+
+[20] Lit. "when she heard did she give ear at all?"
+
+Bless you,[21] Socrates (he answered), what did she do but forthwith
+answer me, I formed a wrong opinion if I fancied that, in teaching her
+the need of minding our property, I was imposing a painful task upon
+her. A painful task it might have been[22] (she added), had I bade her
+neglect her personal concerns! But to be obliged to fulfil the duty of
+attending to her own domestic happiness,[23] that was easy. After all
+it would seem to be but natural (added he); just as any honest[24]
+woman finds it easier to care for her own offspring than to neglect
+them, so, too, he could well believe, an honest woman might find it
+pleasanter to care for than to neglect possessions, the very charm of
+which is that they are one's very own.
+
+[21] Lit. "By Hera!" Cf. the old formula "Marry!" or "By'r lakin!"
+
+[22] Lit. "more painful had it been, had I enjoined her to neglect her
+    own interests than to be obliged . . ."
+
+[23] {ton oikeion agathon}, cp. "charity begins at home." See Joel,
+    op. cit. p. 448.
+
+[24] Or, "true and honest"; "any woman worthy of the name." {sophroni}
+    = with the {sophrosune} of womanhood; possibly transl. "discreet
+    and sober-minded."
+
+
+
+X
+
+So (continued Socrates), when I heard his wife had made this answer, I
+exclaimed: By Hera, Ischomachus, a brave and masculine intelligence
+the lady has, as you describe her.
+
+(To which Ischomachus) Yes, Socrates, and I would fain narrate some
+other instances of like large-mindedness on her part: shown in the
+readiness with which she listened to my words and carried out my
+wishes.
+
+What sort of thing? (I answered). Do, pray, tell me, since I would far
+more gladly learn about a living woman's virtues than that Zeuxis[1]
+should show me the portrait of the loveliest woman he has painted.
+
+[1] See "Mem." I. iv. 3.
+
+Whereupon Ischomachus proceeded to narrate as follows: I must tell
+you, Socrates, I one day noticed she was much enamelled with white
+lead,[2] no doubt to enhance the natural whitenes of her skin; she had
+rouged herself with alkanet[3] profusely, doubtless to give more
+colour to her cheeks than truth would warrant; she was wearing high-
+heeled shoes, in order to seem taller than she was by nature.[4]
+
+[2] Cf. Aristoph. "Eccl." 878; ib. 929, {egkhousa mallon kai to son
+    psimuthion}: ib. 1072; "Plut." 1064.
+
+[3] Lit. "enamelled or painted with anchusa or alkanet," a plant, the
+    wild bugloss, whose root yields a red dye. Cf. Aristoph. "Lys."
+    48; Theophr. "H. Pl." vii. 8. 3.
+
+[4] See Becker, op. cit. p. 452; Breit. cf. "Anab." III. ii. 25;
+    "Mem." II. i. 22; Aristot. "Eth. Nic." iv. 3, 5, "True beauty
+    requires a great body."
+
+Accordingly I put to her this question:[5] "Tell me, my wife, would
+you esteem me a less lovable co-partner in our wealth, were I to show
+you how our fortune stands exactly, without boasting of unreal
+possessions or concealing what we really have? Or would you prefer
+that I should try to cheat you with exaggeration, exhibiting false
+money to you, or sham[6] necklaces, or flaunting purples[7] which will
+lose their colour, stating they are genuine the while?"
+
+[5] Lit. "So I said to her, 'Tell me, my wife, after which fashion
+    would you find me the more delectable partner in our joint estate
+    --were I to . . .? or were I to . . .?'"
+
+[6] Lit. "only wood coated with gold."
+
+[7] See Becker, op. cit. p. 434 f; Holden cf. Athen. ix. 374, xii.
+    525; Ael. "V. H." xii. 32; Aristoph. "Plut." 533.
+
+She caught me up at once: "Hush, hush!" she said, "talk not such talk.
+May heaven forfend that you should ever be like that. I could not love
+you with my whole heart were you really of that sort."
+
+"And are we two not come together," I continued, "for a closer
+partnership, being each a sharer in the other's body?"
+
+"That, at any rate, is what folk say," she answered.
+
+"Then as regards this bodily relation," I proceeded, "should you
+regard me as more lovable or less did I present myself, my one
+endeavour and my sole care being that my body should be hale and
+strong and thereby well complexioned, or would you have me first
+anoint myself with pigments,[8] smear my eyes with patches[9] of 'true
+flesh colour,'[10] and so seek your embrace, like a cheating consort
+presenting to his mistress's sight and touch vermillion paste instead
+of his own flesh?"
+
+[8] "Red lead."
+
+[9] Cf. Aristoph. "Ach." 1029.
+
+[10] {andreikelon}. Cf. Plat. "Rep." 501 B, "the human complexion";
+    "Crat." 424 E.
+
+"Frankly," she answered, "it would not please me better to touch paste
+than your true self. Rather would I see your own 'true flesh colour'
+than any pigment of that name; would liefer look into your eyes and
+see them radiant with health than washed with any wash, or dyed with
+any ointment there may be."
+
+"Believe the same, my wife, of me then," Ischomachus continued (so he
+told me); "believe that I too am not better pleased with white enamel
+or with alkanet than with your own natural hue; but as the gods have
+fashioned horses to delight in horses, cattle in cattle, sheep in
+their fellow sheep, so to human beings the human body pure and
+undefiled is sweetest;[11] and as to these deceits, though they may
+serve to cheat the outside world without detection, yet if intimates
+try to deceive each other, they must one day be caught; in rising from
+their beds, before they make their toilet; by a drop of sweat they
+stand convicted; tears are an ordeal they cannot pass; the bath
+reveals them as they truly are."
+
+[11] See "Mem." II. i. 22.
+
+What answer (said I) did she make, in Heaven's name, to what you said?
+
+What, indeed (replied the husband), save only, that thenceforward she
+never once indulged in any practice of the sort, but has striven to
+display the natural beauty of her person in its purity. She did,
+however, put to me a question: Could I advise her how she might become
+not in false show but really fair to look upon?
+
+This, then, was the counsel which I gave her, Socrates: Not to be for
+ever seated like a slave;[12] but, with Heaven's help, to assume the
+attitude of a true mistress standing before the loom, and where her
+knowledge gave her the superiority, bravely to give the aid of her
+instruction; where her knowledge failed, as bravely try to learn. I
+counselled her to oversee the baking woman as she made the bread; to
+stand beside the housekeeper as she measured out her stores; to go
+tours of inspection to see if all things were in order as they should
+be. For, as it seemed to me, this would at once be walking exercise
+and supervision. And, as an excellent gymnastic, I recommended her to
+knead the dough and roll the paste; to shake the coverlets and make
+the beds; adding, if she trained herself in exercise of this sort she
+would enjoy her food, grow vigorous in health, and her complexion
+would in very truth be lovelier. The very look and aspect of the wife,
+the mistress, seen in rivalry with that of her attendants, being as
+she is at once more fair[13] and more beautifully adorned, has an
+attractive charm,[14] and not the less because her acts are acts of
+grace, not services enforced. Whereas your ordinary fine lady, seated
+in solemn state, would seem to court comparison with painted
+counterfeits of womanhood.
+
+[12] See Becker, p. 491. Breit., etc., cf. Nicostr. ap. Stob. "Tit."
+    lxxiv. 61.
+
+[13] Lit. "more spotles"; "like a diamond of purest water." Cf.
+    Shakesp. "Lucr." 394, "whose perfect white Showed like an April
+    daisy in the grass."
+
+[14] Or, "is wondrous wooing, and all the more with this addition,
+    hers are acts of grace, theirs services enforced."
+
+And, Socrates, I would have you know that still to-day, my wife is
+living in a style as simple as that I taught her then, and now recount
+to you.
+
+
+
+XI
+
+The conversation was resumed as follows: Thanking Ischomachus for what
+he had told me about the occupations of his wife; on that side I have
+heard enough (I said) perhaps for a beginning; the facts you mention
+reflect the greatest credit on both wife and husband; but would you
+now in turn describe to me your work and business? In doing so you
+will have the pleasure of narrating the reason of your fame. And I,
+for my part, when I have heard from end to end the story of a
+beautiful and good man's works, if only my wits suffice and I have
+understood it, shall be much indebted.
+
+Indeed (replied Ischomachus), it will give me the greatest pleasure to
+recount to you my daily occupations, and in return I beg you to reform
+me, where you find some flaw or other in my conduct.[1]
+
+[1] Lit. "in order that you on your side may correct and set me right
+    where I seem to you to act amiss." {metarruthmises}--remodel. Cf.
+    Aristot. "Nic. Eth." x. 9. 5.
+
+The idea of my reforming you! (I said). How could I with any show of
+justice hope to reform you, the perfect model[2] of a beautiful, good
+man--I, who am but an empty babbler,[3] and measurer of the air,[4]
+who have to bear besides that most senseless imputation of being poor
+--an imputation which, I assure you, Ischomachus, would have reduced
+me to the veriest despair, except that the other day I chanced to come
+across the horse of Nicias,[5] the foreigner? I saw a crowd of people
+in attendance staring, and I listened to a story which some one had to
+tell about the animal. So then I stepped up boldly to the groom and
+asked him, "Has the horse much wealth?" The fellow looked at me as if
+I were hardly in my right mind to put the question, and retorted, "How
+can a horse have wealth?" Thereat I dared to lift my eyes from earth,
+on learning that after all it is permitted a poor penniless horse to
+be a noble animal, if nature only have endowed him with good spirit.
+If, therefore, it is permitted even to me to be a good man, please
+recount to me your works from first to last, I promise, I will listen,
+all I can, and try to understand, and so far as in me lies to imitate
+you from to-morrow. To-morrow is a good day to commence a course of
+virtue, is it not?
+
+[2] Cf. Plat. "Rep." 566 A, "a tyrant full grown" (Jowett).
+
+[3] Cf. Plat. "Phaed." 70 C; Aristoph. "Clouds," 1480.
+
+[4] Or rather, "a measurer of air"--i.e. devoted not to good sound
+    solid "geometry," but the unsubstantial science of "aerometry."
+    See Aristoph. "Clouds," i. 225; Plat. "Apol." 18 B, 19 B; Xen.
+    "Symp." vi. 7.
+
+[5] Nothing is known of this person.
+
+You are pleased to jest, Socrates (Ischomachus replied), in spite of
+which I will recount to you those habits and pursuits by aid of which
+I seek to traverse life's course. If I have read aright life's lesson,
+it has taught me that, unless a man first discover what he needs to
+do, and seriously study to bring the same to good effect, the gods
+have placed prosperity[6] beyond his reach; and even to the wise and
+careful they give or they withhold good fortune as seemeth to them
+best. Such being my creed, I begin with service rendered to the gods;
+and strive to regulate my conduct so that grace may be given me, in
+answer to my prayers, to attain to health, and strength of body,
+honour in my own city, goodwill among my friends, safety with renown
+in war, and of riches increase, won without reproach.
+
+[6] "The gods have made well-doing and well-being a thing impossible."
+    Cf. "Mem." III. ix. 7, 14.
+
+I, when I heard these words, replied: And are you then indeed so
+careful to grow rich, Ischomachus?--amassing wealth but to gain
+endless trouble in its management?
+
+Most certainly (replied Ischomachus), and most careful must I needs be
+of the things you speak of. So sweet I find it, Socrates, to honour
+God magnificently, to lend assistance to my friends in answer to their
+wants, and, so far as lies within my power, not to leave my city
+unadorned with anything which riches can bestow.
+
+Nay (I answered), beautiful indeed the works you speak of, and
+powerful the man must be who would essay them. How can it be
+otherwise, seeing so many human beings need the help of others merely
+to carry on existence, and so many are content if they can win enough
+to satisfy their wants. What of those therefore who are able, not only
+to administer their own estates, but even to create a surplus
+sufficient to adorn their city and relieve the burthen of their
+friends? Well may we regard such people as men of substance and
+capacity. But stay (I added), most of us are competent to sing the
+praises of such heroes. What I desire is to hear from you,
+Ischomachus, in your own order,[7] first how you study to preserve
+your health and strength of body; and next, how it is granted to
+you[8] to escape from the perils of war with honour untarnished. And
+after that (I added), it will much content me to learn from your own
+lips about your money-making.
+
+[7] "And from your own starting-point."
+
+[8] As to the construction {themis einai} see Jebb ad "Oed. Col."
+    1191, Appendix.
+
+Yes (he answered), and the fact is, Socrates, if I mistake not, all
+these matters are in close connection, each depending on the other.
+Given that a man have a good meal to eat, he has only to work off the
+effect by toil[9] directed rightly; and in the process, if I mistake
+not, his health will be confirmed, his strength added to. Let him but
+practise the arts of war and in the day of battle he will preserve his
+life with honour. He needs only to expend his care aright, sealing his
+ears to weak and soft seductions, and his house shall surely be
+increased.[10]
+
+[9] See "Mem." I. ii. 4; "Cyrop." I. ii. 16. Al. "bring out the effect
+    of it by toil."
+
+[10] Lit. "it is likely his estate will increase more largely."
+
+I answered: So far I follow you, Ischomachus. You tell me that by
+labouring to his full strength,[11] by expending care, by practice and
+training, a man may hope more fully to secure life's blessings. So I
+take your meaning. But now I fain would learn of you some details.
+What particular toil do you impose on yourself in order to secure good
+health and strength? After what particular manner do you practise the
+arts of war? How do you take pains to create a surplus which will
+enable you to benefit your friends and to gratify the state?
+
+[11] Or, "by working off ill-humours," as we should say.
+
+Why then (Ischomachus replied), my habit is to rise from bed betimes,
+when I may still expect to find at home this, that, or the other
+friend, whom I may wish to see. Then, if anything has to be done in
+town, I set off to transact the business and make that my walk;[12]
+or, if there is no business to do in town, my serving-boy leads my
+horse to the farm; I follow, and so make the country-road my walk,
+which suits my purpose quite as well, or better, Socrates, perhaps,
+than pacing up and down the colonade.[13] Then when I have reached the
+farm, where mayhap some of my men are planting trees, or breaking
+fallow, sowing or getting in the crops, I inspect their various
+labours with an eye to every detail, and, whenever I can improve upon
+the present system, I introduce reform. After this, as a rule, I mount
+my horse and take a canter. I put him through his paces, suiting
+these, as far as possible, to those inevitable in war[14]--in other
+words, I avoid neither steep slope[15] nor sheer incline, neither
+trench nor runnel, only giving my utmost heed the while so as not to
+lame my horse while exercising him. When that is over, the boy gives
+the horse a roll,[16] and leads him homewards, taking at the same time
+from the country to town whatever we may chance to need. Meanwhile I
+am off for home, partly walking, partly running, and having reached
+home I take a bath and give myself a rub;[17] and then I breakfast--a
+repast which leaves me neither empty nor replete,[18] and will suffice
+to last me through the day.
+
+[12] See "Mem." III. xiii. 5.
+
+[13] {xusto}--the xystus, "a covered corrider in the gymnasium where
+    the athletes exercised in winter." Vitruv. v. 11. 4; vi. 7. 5. See
+    Rich, "Companion," s.n.; Becker, op. cit. p. 309. Cf. Plat.
+    "Phaedr." 227--Phaedrus loq.: "I have come from Lysias the son of
+    Cephalus, and I am going to take a walk outside the wall, for I
+    have been sitting with him the whole morning; and our common
+    friend Acumenus advises me to walk in the country, which he says
+    is more invigorating than to walk in the courts."--Jowett.
+
+[14] See "Horsemanship," iii. 7 foll.; ib. viii.; "Hipparch," i. 18.
+
+[15] "Slanting hillside."
+
+[16] See "Horsemanship," v. 3; Aristoph. "Clouds," 32.
+
+[17] Lit. "scrape myself clean" (with the {stleggis} or strigil. Cf.
+    Aristoph. "Knights," 580. See Becker, op. cit. p. 150.
+
+[18] See "Lac. Pol." ii. 5. Cf. Hor. "Sat." i. 6. 127:
+
+pransus non avide, quantum interpellet inani
+ventre diem durare.
+
+Then eat a temperate luncheon, just to stay
+A sinking stomach till the close of day (Conington).
+
+By Hera (I replied), Ischomachus, I cannot say how much your doings
+take my fancy. How you have contrived, to pack up portably for use--
+together at the same time--appliances for health and recipes for
+strength, exercises for war, and pains to promote your wealth! My
+admiration is raised at every point. That you do study each of these
+pursuits in the right way, you are yourself a standing proof. Your
+look of heaven-sent health and general robustness we note with our
+eyes, while our ears have heard your reputation as a first-rate
+horseman and the wealthiest of men.
+
+Isch. Yes, Socrates, such is my conduct, in return for which I am
+rewarded with--the calumnies of half the world. You thought, I
+daresay, I was going to end my sentence different, and say that a host
+of people have given me the enviable title "beautiful and good."
+
+I was indeed myself about to ask, Ischomachus (I answered), whether
+you take pains also to acquire skill in argumentative debate, the cut
+and thrust and parry of discussion,[19] should occasion call?
+
+[19] Lit. "to give a reason and to get a reason from others." Cf.
+    "Cyrop." I. iv. 3.
+
+Isch. Does it not strike you rather, Socrates, that I am engaged in
+one long practice of this very skill,[20] now pleading as defendant
+that, as far as I am able, I do good to many and hurt nobody? And
+then, again, you must admit, I play the part of prosecutor when
+accusing people whom I recognise to be offenders, as a rule in private
+life, or possibly against the state, the good-for-nothing fellows?
+
+[20] "The arts of the defendant, the apologist; and of the plaintiff,
+    the prosecutor."
+
+But please explain one other thing, Ischomachus (I answered). Do you
+put defence and accusation into formal language?[21]
+
+[21] "Does your practice include the art of translating into words
+    your sentiments?" Cf. "Mem." I. ii. 52.
+
+Isch. "Formal language," say you, Socrates? The fact is, I never cease
+to practise speaking; and on this wise: Some member of my household
+has some charge to bring, or some defence to make,[22] against some
+other. I have to listen and examine. I must try to sift the truth. Or
+there is some one whom I have to blame or praise before my friends, or
+I must arbitrate between some close connections and endeavour to
+enforce the lesson that it is to their own interests to be friends not
+foes.[23] . . . We are present to assist a general in court;[24] we
+are called upon to censure some one; or defend some other charged
+unjustly; or to prosecute a third who has received an honour which he
+ill deserves. It frequently occurs in our debates[25] that there is
+some course which we strongly favour: naturally we sound its praises;
+or some other, which we disapprove of: no less naturally we point out
+its defects.
+
+[22] Or, "One member of my household appears as plaintiff, another as
+    defendant. I must listen and cross-question."
+
+[23] The "asyndeton" would seem to mark a pause, unless some words
+    have dropped out. See the commentators ad loc.
+
+[24] The scene is perhaps that of a court-martial (cf. "Anab." V.
+    viii.; Dem. "c. Timocr." 749. 16). (Al. cf. Sturz, "Lex." s.v. "we
+    are present (as advocates) and censure some general"), or more
+    probably, I think, that of a civil judicial inquiry of some sort,
+    conducted at a later date by the Minister of Finance ({to stratego
+    to epi tas summorias eremeno}).
+
+[25] Or, "Or again, a frequent case, we sit in council" (as members of
+    the Boule). See Aristot. "Pol." iv. 15.
+
+He paused, then added: Things have indeed now got so far, Socrates,
+that several times I have had to stand my trial and have judgment
+passed upon me in set terms, what I must pay or what requital I must
+make.[26]
+
+[26] See "Symp." v. 8. Al. {dielemmenos} = "to be taken apart and have
+    . . ."
+
+And at whose bar (I asked) is the sentence given? That point I failed
+to catch.[27]
+
+[27] Or, "so dull was I, I failed to catch the point."
+
+Whose but my own wife's? (he answered).
+
+And, pray, how do you conduct your own case? (I asked).[28]
+
+[28] See "Mem." III. vii. 4; Plat. "Euth." 3 E.
+
+Not so ill (he answered), when truth and interest correspond, but when
+they are opposed, Socrates, I have no skill to make the worse appear
+the better argument.[29]
+
+[29] See Plat. "Apol." 19-23 D; Aristoph. "Clouds," 114 foll.
+
+Perhaps you have no skill, Ischomachus, to make black white or
+falsehood truth (said I).[30]
+
+[30] Or, "It may well be, Ischomachus, you cannot manufacture
+    falsehood into truth." Lit. "Like enough you cannot make an
+    untruth true."
+
+
+
+XII
+
+But (I continued presently), perhaps I am preventing you from going,
+as you long have wished to do, Ischomachus?
+
+To which he: By no means, Socrates. I should not think of going away
+until the gathering in the market is dispersed.[1]
+
+[1] Lit. "until the market is quite broken up," i.e. after mid-day.
+    See "Anab." I. viii. 1; II. i. 7; "Mem." I. i. 10. Cf. Herod. ii.
+    173; iii. 104; vii. 223.
+
+Of course, of course (I answered), you are naturally most careful not
+to forfeit the title they have given you of "honest gentleman";[2] and
+yet, I daresay, fifty things at home are asking your attention at this
+moment; only you undertook to meet your foreign friends, and rather
+than play them false you go on waiting.
+
+[2] Lit. "beautiful and good."
+
+Isch. Let me so far corect you, Socrates; in no case will the things
+you speak of be neglected, since I have stewards and bailiffs[3] on
+the farms.
+
+[3] Cf. Becker, op. cit. p. 363.
+
+Soc. And, pray, what is your system when you need a bailiff? Do you
+search about, until you light on some one with a natural turn for
+stewardship; and then try to purchase him?--as, I feel certain,
+happens when you want a carpenter: first, you discover some one with a
+turn for carpentry, and then do all you can to get possession of
+him.[4] Or do you educate your bailiffs yourself?
+
+[4] The steward, like the carpenter, and the labourers in general,
+    would, as a rule, be a slave. See below, xxi. 9.
+
+Isch. Most certainly the latter, Socrates; I try to educate them, as
+you say, myself; and with good reason. He who is properly to fill my
+place and manage my affairs when I am absent, my "alter ego,"[5] needs
+but to have my knowledge; and if I am fit myself to stand at the head
+of my own business, I presume I should be able to put another in
+possession of my knowledge.[6]
+
+[5] Or, "my other self."
+
+[6] Lit. "to teach another what I know myself."
+
+Soc. Well then, the first thing he who is properly to take your place
+when absent must possess is goodwill towards you and yours; for
+without goodwill, what advantage will there be in any knowledge
+whatsoever which your bailiff may possess?
+
+Isch. None, Socrates; and I may tell you that a kindly disposition
+towards me and mine is precisely what I first endeavour to instil.
+
+Soc. And how, in the name of all that is holy, do you pick out whom
+you will and teach him to have kindly feeling towards yourself and
+yours?
+
+Isch. By kindly treatment of him, to be sure, whenever the gods bestow
+abundance of good things upon us.
+
+Soc. If I take your meaning rightly, you would say that those who
+enjoy your good things grow well disposed to you and seek to render
+you some good?
+
+Isch. Yes, for of all instruments to promote good feeling this I see
+to be the best.
+
+Soc. Well, granted the man is well disposed to you does it therefore
+follow, Ischomachus, that he is fit to be your bailiff? It cannot have
+escaped your observation that albeit human beings, as a rule, are
+kindly disposed towards themselves, yet a large number of them will
+not apply the attention requisite to secure for themselves those good
+things which they fain would have.
+
+Isch. Yes, but believe me, Socrates, when I seek to appoint such men
+as bailiffs, I teach them also carefulness and application.[7]
+
+[7] {epimeleia} is a cardinal virtue with the Greeks, or at any rate
+    with Xenophon, but it has no single name in English.
+
+Soc. Nay, now in Heaven's name, once more, how can that be? I always
+thought it was beyond the power of any teacher to teach these
+virtues.[8]
+
+[8] For the Socratic problem {ei arete didakte} see Grote, "H. G."
+    viii. 599.
+
+Isch. Nor is it possible, you are right so far, to teach such
+excellences to every single soul in order as simply as a man might
+number off his fingers.
+
+Soc. Pray, then, what sort of people have the privilege?[9] Should you
+mind pointing them out to me with some distinctness?
+
+[9] Lit. "what kind of people can be taught them? By all means signify
+    the sort to me distinctly."
+
+Ishc. Well, in the first place, you would have some difficulty in
+making intemperate people diligent--I speak of intemperance with
+regard to wine, for drunkenness creates forgetfulness of everything
+which needs to be done.
+
+Soc. And are persons devoid of self-control in this respect the only
+people incapable of diligence and carefulness? or are there others in
+like case?
+
+Isch. Certainly, people who are intemperate with regard to sleep,
+seeing that the sluggard with his eyes shut cannot do himself or see
+that others do what is right.
+
+Soc. What then?[10] Are we to regard these as the only people
+incapable of being taught this virtue of carefulness? or are there
+others in a like condition?
+
+[10] Or, "What then--is the list exhausted? Are we to suppose that
+    these are the sole people . . ."
+
+Isch. Surely we must include the slave to amorous affection.[11] Your
+woeful lover[12] is incapable of being taught attention to anything
+beyond one single object.[13] No light task, I take it, to discover
+any hope or occupation sweeter to him than that which now employs him,
+his care for his beloved, nor, when the call for action comes,[14]
+will it be easy to invent worse punishment than that he now endures in
+separation from the object of his passion.[15] Accordingly, I am in no
+great hurry to appoint a person of this sort to manage[16] my affairs;
+the very attempt to do so I regard as futile.
+
+[11] See "Mem." I. iii. 8 foll.; II. vi. 22.
+
+[12] {duserotes}. Cf. Thuc. vi. 13, "a desperate craving" (Jowett).
+
+[13] Cf. "Symp." iv. 21 foll.; "Cyrop." V. i. 7-18.
+
+[14] Or, "where demands of business present themselves, and something
+    must be done."
+
+[15] Cf. Shakesp. "Sonnets," passim.
+
+[16] Or, "I never dream of appointing as superintendent." See above,
+    iv. 7.
+
+Soc. Well, and what of those addicted to another passion, that of
+gain? Are they, too, incapable of being trained to give attention to
+field and farming operations?
+
+Isch. On the contrary, there are no people easier to train, none so
+susceptible of carefulness in these same matters. One needs only to
+point out to them that the pursuit is gainful, and their interest is
+aroused.
+
+Soc. But for ordinary people? Given they are self-controlled to suit
+your bidding,[17] given they possess a wholesome appetite for gain,
+how will you lesson them in carefulness? how teach them growth in
+diligence to meet your wishes?
+
+[17] Or, "in matters such as you insist on."
+
+Isch. By a simple method, Socrates. When I see a man intent on
+carefulness, I praise and do my best to honour him. When, on the other
+hand, I see a man neglectful of his duties, I do not spare him: I try
+in every way, by word and deed, to wound him.
+
+Soc. Come now, Ischomachus, kindly permit a turn in the discussion,
+which has hitherto concerned the persons being trained to carefulness
+themselves, and explain a point in reference to the training process.
+Is it possible for a man devoid of carefulness himself to render
+others more careful?
+
+No more possible (he answered) than for a man who knows no music to
+make others musical.[18] If the teacher sets but an ill example, the
+pupil can hardly learn to do the thing aright.[19] And if the master's
+conduct is suggestive of laxity, how hardly shall his followers attain
+to carefulness! Or to put the matter concisely, "like master like
+man." I do not think I ever knew or heard tell of a bad master blessed
+with good servants. The converse I certainly have seen ere now, a good
+master and bad servants; but they were the sufferers, not he.[20] No,
+he who would create a spirit of carefulness in others[21] must have
+the skill himself to supervise the field of labour; to test, examine,
+scrutinise.[22] He must be ready to requite where due the favour of a
+service well performed, nor hesitate to visit the penalty of their
+deserts upon those neglectful of their duty.[23] Indeed (he added),
+the answer of the barbarian to the king seems aposite. You know the
+story,[24] how the king had met with a good horse, but wished to give
+the creature flesh and that without delay, and so asked some one
+reputed to be clever about horses: "What will give him flesh most
+quickly?" To which the other: "The master's eye." So, too, it strikes
+me, Socrates, there is nothing like "the master's eye" to call forth
+latent qualities, and turn the same to beautiful and good effect.[25]
+
+[18] Or, "to give others skill in 'music.'" See Plat. "Rep." 455 E;
+    "Laws," 802 B. Al. "a man devoid of letters to make others
+    scholarly." See Plat. "Phaedr." 248 D.
+
+[19] Lit. "when the teacher traces the outline of the thing to copy
+    badly." For {upodeiknuontos} see "Mem." IV. iii. 13; "Horsem." ii.
+    2. Cf. Aristot. "Oecon." i. 6; "Ath. Pol." 41. 17; and Dr. Sandys'
+    note ad loc.
+
+[20] Or, "but they did not go scot-free"; "punishments then were
+    rife."
+
+[21] Cf. Plat. "Polit." 275 E: "If we say either tending the herds, or
+    managing the herds, or having the care of them, that will include
+    all, and then we may wrap up the statesman with the rest, as the
+    argument seems to require."--Jowett.
+
+[22] Or, "he must have skill to over-eye the field of labour, and be
+    scrutinous."
+
+[23] "For every boon of service well performed he must be eager to
+    make requital to the author of it, nor hesitate to visit on the
+    heads of those neglectful of their duty a just recompense." (The
+    language is poetical.)
+
+[24] See Aristot. "Oecon." i. 6; Aesch. "Pers." 165; Cato ap. Plin.
+    "H. N." xviii. 5. Cic. ap. Colum. iv. 18; ib. vi. 21; La Fontaine,
+    "L'Oeil du Maitre."
+
+[25] Or, "so, too, in general it seems to me 'the master's eye' is
+    aptest to elicit energy to issue beautiful and good."
+
+
+
+XIII
+
+But now (I ventured), suppose you have presented strongly to the mind
+of some one[1] the need of carefulness to execute your wishes, is a
+person so qualified to be regarded as fit at once to be your bailiff?
+or is there aught else which he must learn in order to play the part
+of an efficient bailiff?
+
+[1] Breit. cf. "Pol. Lac." xv. 8. Holden cf. Plat. "Rep." 600 C.
+
+Most certainly there is (he answered): it still remains for him to
+learn particulars--to know, that is, what things he has to do, and
+when and how to do them; or else, if ignorant of these details, the
+profit of this bailiff in the abstract may prove no greater than the
+doctor's who pays a most precise attention to a sick man, visiting him
+late and early, but what will serve to ease his patient's pains[2] he
+knows not.
+
+[2] Lit. "what it is to the advantage of his patient to do, is beyond
+    his ken."
+
+Soc. But suppose him to have learnt the whole routine of business,
+will he need aught else, or have we found at last your bailiff
+absolute?[3]
+
+[3] Cf. Plat. "Rep." 566 D. Or, "the perfect and consummate type of
+    bailiff."
+
+Isch. He must learn at any rate, I think, to rule his fellow-workmen.
+
+What! (I exclaimed): you mean to say you educate your bailiffs to that
+extent? Actually you make them capable of rule?
+
+At any rate I try to do so (he replied).
+
+And how, in Heaven's name (I asked), do you contrive to educate
+another in the skill to govern human beings?
+
+Isch. I have a very simple system, Socrates; so simple, I daresay, you
+will simply laugh at me.
+
+Soc. The matter, I protest, is hardly one for laughter. The man who
+can make another capable of rule, clearly can teach him how to play
+the master; and if can make him play the master, he can make him what
+is grander still, a kingly being.[4] Once more, therefore, I protest:
+A man possessed of such creative power is worthy, not of ridicule, far
+from it, but of the highest praise.
+
+[4] i.e. {arkhikos} includes (1) {despotikos}, i.e. an arbitrary head
+    of any sort, from the master of one's own family to the {turannos
+    kai despotes} (Plat. "Laws," 859 A), despotic lord or owner; (2)
+    {basilikos}, the king or monarch gifted with regal qualities.
+
+Thus, then, I reason,[5] Socrates (he answered): The lower animals are
+taught obedience by two methods chiefly, partly through being punished
+when they make attempts to disobey, partly by experiencing some
+kindness when they cheerfully submit. This is the principle at any
+rate adopted in the breaking of young horses. The animal obeys its
+trainer, and something sweet is sure to follow; or it disobeys, and in
+place of something sweet it finds a peck of trouble; and so on, until
+it comes at last to yield obedience to the trainer's every wish. Or to
+take another instance: Young dogs,[6] however far inferior to man in
+thought and language,[7] can still be taught to run on errands and
+turn somersaults,[8] and do a host of other clever things, precisely
+on this same principle of training. Every time the animal obeys it
+gets something or other which it wanted, and every time it misbehaves
+it gets a whipping. But when it comes to human beings: in man you have
+a creature still more open to persuasion through appeals to reason;[9]
+only make it plain to him "it is his interest to obey." Or if they
+happen to be slaves,[10] the more ignoble training of wild animals
+tamed to the lure will serve to teach obedience. Only gratify their
+bellies in the matter of appetite, and you will succeed in winning
+much from them.[11] But ambitious, emulous natures feel the spur of
+praise,[12] since some natures hunger after praise no less than others
+crave for meats and drinks. My practice then is to instruct those whom
+I desire to appoint as my bailiffs in the various methods which I have
+found myself to be successful in gaining the obedience of my fellows.
+To take an instance: There are clothes and shows and so forth, with
+which I must provide my workfolk.[13] Well, then, I see to it that
+these are not all alike in make;[14] but some will be of better, some
+of less good quality: my object being that these articles for use
+shall vary with the service of the wearer; the worse man will receive
+the worse things as a gift, the better man the better as a mark of
+honour. For I ask you, Socrates, how can the good avoid despondency
+seeing that the work is wrought by their own hands alone, in spite of
+which these villains who will neither labour nor face danger when
+occasion calls are to receive an equal guerdon with themselves? And
+just as I cannot bring myself in any sort of way to look upon the
+better sort as worthy to receive no greater honour than the baser, so,
+too, I praise my bailiffs when I know they have apportioned the best
+things among the most deserving. And if I see that some one is
+receiving preference by dint of flatteries or like unworthy means, I
+do not let the matter pass; I reprimand my bailiff roundly, and so
+teach him that such conduct is not even to his interest.
+
+[5] {oukoun}. "This, then, is my major premiss: the dumb animal . . ."
+    (lit. "the rest of animals").
+
+[6] {ta kunidia} possibly implies "performing poodles."
+
+[7] {te gnome . . . te glotte}, i.e. mental impression and expression,
+    "mind and tongue."
+
+[8] Or, "to run round and round and turn heels over head." Al. "dive
+    for objects."
+
+[9] "Logic, argument." Or, "a creature more compliant; merely by a
+    word demonstrate to him . . ."
+
+[10] Cf. Plat. "Rep." 591 C.
+
+[11] See Pater, "Plato and Platonism," "Lacedaemon," p. 196 foll.
+
+[12] See "Cyrop." passim.
+
+[13] {ergastersi}, Xenophontic for the common Attic {ergatais}. See
+    Hold. ad loc. for similar forms, and cf. Rutherford, "New
+    Phrynichus," 59.
+
+[14] Cf. Aristot. "Oecon." i. 5 (where the thesis is developed
+    further).
+
+
+
+XIV
+
+Soc. Well, then, Ischomachus, supposing the man is now so fit to rule
+that he can compel obedience,[1] is he, I ask once more, your bailiff
+absolute? or even though possessed of all the qualifications you have
+named, does he still lack something?[2]
+
+[1] Or, "that discipline flows from him;" al. "he presents you with
+    obedient servants."
+
+[2] Lit. "will he still need something further to complete him?"
+
+Most certainly (replied Ischomachus). One thing is still required of
+him, and that is to hold aloof from property and goods which are his
+master's; he must not steal. Consider, this is the very person through
+whose hands the fruits and produce pass, and he has the audacity to
+make away with them! perhaps he does not leave enough to cover the
+expenses of the farming operations! Where would be the use of farming
+the land by help of such an overseer?
+
+What (I exclaimed), can I believe my ears? You actually undertake to
+teach them virtue! What really, justice!
+
+Isch. To be sure, I do. but it does not follow therefore that I find
+all equally apt to lend an ear to my instruction. However, what I do
+is this. I take a leaf now out of the laws of Draco and again another
+out of the laws of Solon,[3] and so essay to start my household on the
+path of uprightness. And indeed, if I mistake not (he proceeded), both
+those legislators enacted many of their laws expressly with a view to
+teaching this branch of justice.[4] It is written, "Let a man be
+punished for a deed of theft"; "Let whosoever is detected in the act
+be bound and thrown in prison"; "If he offer violence,[5] let him be
+put to death." It is clear that the intention of the lawgivers in
+framing these enactments was to render the sordid love of gain[6]
+devoid of profit to the unjust person. What I do, therefore, is to
+cull a sample of their precepts, which I supplement with others from
+the royal code[7] where applicable; and so I do my best to shape the
+members of my household into the likeness of just men concerning that
+which passes through their hands. And now observe--the laws first
+mentioned act as penalties, deterrent to transgressors only; whereas
+the royal code aims higher: by it not only is the malefactor punished,
+but the righteous and just person is rewarded.[8] The result is, that
+many a man, beholding how the just grow ever wealthier than the
+unjust, albeit harbouring in his heart some covetous desires, is
+constant still to virtue. To abstain from unjust dealing is engrained
+in him.[9]
+
+[3] Cobet, "Pros. Xen." cf. Plut. "Solon," xvii. {proton men oun tous
+    Drakontos nomous aneile k.t.l.} "First, then, he repealed all
+    Draco's laws, except those concerning homicide, because they were
+    too severe and the punishments too great; for death was appointed
+    for almost all offences, insomuch that those that were convicted
+    of idleness were to die, and those that stole a cabbage or an
+    apple to suffer even as villains that comitted sacrilege or
+    murder" (Clough, i. 184). See Aul. Gell. "N. A." xi. 13.
+
+[4] "The branch of justice which concerns us, viz. righteous dealing
+    between man and man."
+
+[5] For this sense of {tous egkheirountas} cf. Thuc. iv. 121; "Hell."
+    IV. v. 16. Al. {dedesthai tous egkheirountas kai thanatousthai en
+    tis alo poion} (Weiske), "let the attempt be punished with
+    imprisonment"; "let him who is caught in the act be put to death."
+
+[6] Cf. Plat. "Laws," 754 E.
+
+[7] Or, "the royal laws," i.e. of Persia. Cf. "Anab." I. ix. 16;
+    "Cyrop." I. ii. 2, 3. Or possibly = "regal"; cf. Plat. "Minos,"
+    317 C; {to men orthon nomos esti basilikos}.
+
+[8] Lit. "benefited."
+
+[9] Lit. "Whereby, beholding the just becoming wealthier than the
+    unjust, many albeit covetous at heart themselves most constantly
+    abide by abstinence from evil-doing."
+
+Those of my household (he proceeded) whom, in spite of kindly
+treatment, I perceive to be persistently bent on evil-doing, in the
+end I treat as desperate cases. Incurable self-seekers,[10] plain
+enough to see, whose aspiration lifts them from earth, so eager are
+they to be reckoned just men, not by reason only of the gain derivable
+from justice, but through passionate desire to deserve my praise--
+these in the end I treat as free-born men. I make them wealthy, and
+not with riches only, but in honour, as befits their gentle
+manliness.[11] For if, Socrates, there be one point in which the man
+who thirsts for honour differs from him who thirsts for gain, it is, I
+think, in willingness to toil, face danger, and abstain from shameful
+gains--for the sake of honour only and fair fame.[12]
+
+[10] Lit. "Those, on the other hand, whom I discover to be roused" (to
+    honesty--not solely because honesty is the best policy).
+
+[11] Or, "men of fair and noble type"; "true gentlemen." This passage
+    suggests the "silver lining to the cloud" of slavery.
+
+[12] Cf. Hom. "Il." ix. 413, {oleto men moi nostos, atar kleos
+    aphthiton estai}, "but my fame shall be imperishable."
+
+
+
+XV
+
+Soc. But now, suppose, Ischomachus, you have created in the soul of
+some one a desire for your welfare; have inspired in him not a mere
+passive interest, but a deep concern to help you to achieve
+prosperity; further, you have obtained for him a knowledge of the
+methods needed to give the operations of the field some measure of
+success; you have, moreover, made him capable of ruling; and, as the
+crowning point of all your efforts, this same trusty person shows no
+less delight, than you might take yourself, in laying at your feet[1]
+earth's products, each in due season richly harvested--I need hardly
+ask concerning such an one, whether aught else is lacking to him. It
+is clear to me[2] an overseer of this sort would be worth his weight
+in gold. But now, Ischomachus, I would have you not omit a topic
+somewhat lightly handled by us in the previous argument.[3]
+
+[1] {apodeiknuon}, i.e. in presenting the inventory of products for
+    the year. Cf. "Hell." V. iii. 17; "Revenues," ii. 7.
+
+[2] {ede}, at this stage of the discussion.
+
+[3] Or, "that part of the discussion which we ran over in a light and
+    airy fashion," in reference to xiii. 2.
+
+What topic, pray, was that? (he asked).
+
+Soc. You said, if I mistake not, that it was most important to learn
+the methods of conducting the several processes of husbandry; for, you
+added, unless a man knows what things he has to do and how to do them,
+all the care and diligence in the world will stand him in no stead.
+
+At this point[4] he took me up, observing: So what you now command me
+is to teach the art itself of tillage, Socrates?
+
+[4] Keeping the vulg. order of SS. 3-9, which many commentators would
+    rearrange in various ways. See Breit. ad loc.; Lincke, op. cit. p.
+    111 foll.
+
+Yes (I replied), for now it looks as if this art were one which made
+the wise and skilled possessor of it wealthy, whilst the unskilled, in
+spite of all the pains he takes, must live in indigence.
+
+Isch. Now shall you hear, then,[5] Socrates, the generous nature of
+this human art. For is it not a proof of something noble in it, that
+being of supreme utility, so sweet a craft to exercise, so rich in
+beauty, so acceptable alike to gods and men, the art of husbandry may
+further fairly claim to be the easiest of all the arts to learn? Noble
+I name it! this, at any rate, the epithet we give to animals which,
+being beautiful and large and useful, are also gentle towards the race
+of man.[6]
+
+[5] Or, "Listen, then, and whilst I recount to you at once the loving-
+    kindness of this art, to man the friendliest."
+
+[6] Schenkl regards this sentence as an interpolation. For the epithet
+    {gennaios} applied to the dog see "Cyrop." I. iv. 15, 21;
+    "Hunting," iv. 7.
+
+Allow me to explain, Ischomachus (I interposed). Up to a certain point
+I fully followed what you said. I understand, according to your
+theory, how a bailiff must be taught. In other words, I follow your
+descriptions both as to how you make him kindly disposed towards
+yourself; and how, again, you make him careful, capable of rule, and
+upright. But at that point you made the statement that, in order to
+apply this diligence to tillage rightly, the careful husbandman must
+further learn what are the different things he has to do, and not
+alone what things he has to do, but how and when to do them. These are
+the topics which, in my opinion, have hitherto been somewhat lightly
+handled in the argument. Let me make my meaning clearer by an
+instance: it is as if you were to tell me that, in order to be able to
+take down a speech in writing,[7] or to read a written statement, a
+man must know his letters. Of course, if not stone deaf, I must have
+garnered that for a certain object knowledge of letters was important
+to me, but the bare recognition of the fact, I fear, would not enable
+me in any deeper sense to know my letters. So, too, at present I am
+easily persuaded that if I am to direct my care aright in tillage I
+must have a knowledge of the art of tillage. But the bare recognition
+of the fact does not one whit provide me with the knowledge how I
+ought to till. And if I resolved without ado to set about the work of
+tilling, I imagine, I should soon resemble your physician going on his
+rounds and visiting his patients without knowing what to prescribe or
+what to do to ease their sufferings. To save me from the like
+predicaments, please teach me the actual work and processes of
+tillage.
+
+[7] Or, "something from dictation."
+
+Isch. But truly,[8] Socrates, it is not with tillage as with the other
+arts, where the learner must be well-nigh crushed[9] beneath a load of
+study before his prentice-hand can turn out work of worth sufficient
+merely to support him.[10] The art of husbandry, I say, is not so ill
+to learn and cross-grained; but by watching labourers in the field, by
+listening to what they say, you will have straightway knowledge enough
+to teach another, should the humour take you. I imagine, Socrates (he
+added), that you yourself, albeit quite unconscious of the fact,
+already know a vast amount about the subject. The fact is, other
+craftsmen (the race, I mean, in general of artists) are each and all
+disposed to keep the most important[11] features of their several arts
+concealed: with husbandry it is different. Here the man who has the
+most skill in planting will take most pleasure in being watched by
+others; and so too the most skilful sower. Ask any question you may
+choose about results thus beautifully wrought, and not one feature in
+the whole performance will the doer of it seek to keep concealed. To
+such height of nobleness (he added), Socrats, does husbandry appear,
+like some fair mistress, to conform the soul and disposition of those
+concerned with it.
+
+[8] "Nay, if you will but listen, Socrates, with husbandry it is not
+    the same as with the other arts."
+
+[9] {katatribenai}, "worn out." See "Mem." III. iv. 1; IV. vii. 5. Al.
+    "bored to death."
+
+[10] Or, "before the products of his pupilage are worth his keep."
+
+[11] Or, "critical and crucial."
+
+The proem[12] to the speech is beautiful at any rate (I answered), but
+hardly calculated to divert the hearer from the previous question. A
+thing so easy to be learnt, you say? then, if so, do you be all the
+readier for that reason to explain its details to me. No shame on you
+who teach, to teach these easy matters; but for me to lack the
+knowledge of them, and most of all if highly useful to the learner,
+worse than shame, a scandal.
+
+[12] Or, "the prelude to the piece."
+
+
+
+XVI
+
+Isch. First then, Socrates, I wish to demonstrate to you that what is
+called[1] "the intricate variety in husbandry"[2] presents no
+difficulty. I use a phrase of those who, whatever the nicety with
+which they treat the art in theory,[3] have but the faintest practical
+experience of tillage. What they assert is, that "he who would rightly
+till the soil must first be made acquainted with the nature of the
+earth."
+
+[1] "They term"; in reference to the author of some treatise.
+
+[2] Or, "the riddling subtlety of tillage." See "Mem." II. iii. 10;
+    Plat. "Symp." 182 B; "Phileb." 53 E.
+
+[3] Theophr. "De Caus." ii. 4, 12, mentions Leophanes amongst other
+    writers on agriculture preceding himself.
+
+And they are surely right in their assertion (I replied); for he who
+does not know what the soil is capable of bearing, can hardly know, I
+fancy, what he has to plant or what to sow.
+
+But he has only to look at his neighbour's land (he answered), at his
+crops and trees, in order to learn what the soil can bear and what it
+cannot.[4] After which discovery, it is ill work fighting against
+heaven. Certainly not by dint of sowing and planting what he himself
+desires will he meet the needs of life more fully than by planting and
+sowing what the earth herself rejoices to bear and nourish on her
+bosom. Or if, as well may be the case, through the idleness of those
+who occupy it, the land itself cannot display its native faculty,[5]
+it is often possible to derive a truer notion from some neighbouring
+district that ever you will learn about it from your neighbour's
+lips.[6] Nay, even though the earth lie waste and barren, it may still
+declare its nature; since a soil productive of beautiful wild fruits
+can by careful tending be made to yield fruits of the cultivated kind
+as beautiful. And on this wise, he who has the barest knowledge[7] of
+the art of tillage can still discern the nature of the soil.
+
+[4] Holden cf. Virg. "Georg." i. 53; iv. 109. According to the
+    commentator Servius, the poet drew largely upon Xenophon's
+    treatise.
+
+[5] Or, "cannot prove its natural aptitude."
+
+[6] Or, "from a neighbouring mortal."
+
+[7] Or, "a mere empiric in the art of husbandry."
+
+Thank you (I said), Ischomachus, my courage needs no further fanning
+upon that score. I am bold enough now to believe that no one need
+abstain from agriculture for fear he will not recognise the nature of
+the soil. Indeed, I now recall to mind a fact concerning fishermen,
+how as they ply their business on the seas, not crawling lazily along,
+nor bringing to, for prospect's sake, but in the act of scudding past
+the flying farmsteads,[8] these brave mariners have only to set eyes
+upon crops on land, and they will boldly pronounce opinion on the
+nature of the soil itself, whether good or bad: this they blame and
+that they praise. And these opinions for the most part coincide, I
+notice, with the verdict of the skilful farmer as to quality of
+soil.[9]
+
+[8] Or, "the flying coastland, fields and farmyards."
+
+[9] Lit. "And indeed the opinions they pronounce about 'a good soil'
+    mostly tally with the verdict of the expert farmer."
+
+Isch. At what point shall I begin then, Socrates, to revive your
+recollection[10] of the art of husbandry? since to explain to you the
+processes employed in husbandry means the statement of a hundred
+details which you know yourself full well already.
+
+[10] Or, "begin recalling to your mind." See Plat. "Meno," for the
+    doctrine of Anamensis here apparently referred to.
+
+Soc. The first thing I should like to learn, Ischomachus, I think, if
+only as a point befitting a philosopher, is this: how to proceed and
+how to work the soil, did I desire to extract the largest crops of
+wheat and barley.
+
+Isch. Good, then! you are aware that fallow must be broken up in
+readiness[11] for sowing?
+
+[11] Or, "ploughed up." Cf. Theophr. "Hist. Pl." iii. i. 6; Dion. Hal.
+    "Ant." x. 17.
+
+Soc. Yes, I am aware of that.
+
+Isch. Well then, supposing we begin to plough our land in winter?
+
+Soc. It would not do. There would be too much mud.
+
+Isch. Well then, what would you say to summer?
+
+Soc. The soil will be too hard in summer for a plough and a pair of
+oxen to break up.
+
+Isch. It looks as if spring-time were the season to begin this work,
+then? What do you say?
+
+Soc. I say, one may expect the soil broken up at that season of the
+year to crumble[12] best.
+
+[12] {kheisthai} = laxari, dissolvi, to be most friable, to scatter
+    readily.
+
+Isch. Yes, and grasses[13] turned over at that season, Socrates, serve
+to supply the soil already with manure; while as they have not shed
+their seed as yet, they cannot vegetate.[14] I am supposing that you
+recognise a further fact: to form good land, a fallow must be clean
+and clear of undergrowth and weeds,[15] and baked as much as possible
+by exposure to the sun.[16]
+
+[13] "Herbage," whether grass or other plants, "grass," "clover," etc;
+    Theophr. "Hist. Pl." i. 3. 1; Holden, "green crops."
+
+[14] Lit. "and not as yet have shed their seed so as to spring into
+    blade."
+
+[15] Or, "quitch."
+
+[16] Holden cf. Virg. "Georg." i. 65, coquat; ii. 260, excoquere. So
+    Lucr. vi. 962.
+
+Soc. Yes, that is quite a proper state of things, I should imagine.
+
+Isch. And to bring about this proper state of things, do you maintain
+there can be any other better system than that of turning the soil
+over as many times as possible in summer?
+
+Soc. On the contrary, I know precisely that for either object, whether
+to bring the weeds and quitch grass to the surface and to wither them
+by scorching heat, or to expose the earth itself to the sun's baking
+rays, there can be nothing better than to plough the soil up with a
+pair of oxen during mid-day in midsummer.
+
+Isch. And if a gang of men set to, to break and make this fallow with
+the mattock, it is transparent that their business is to separate the
+quitch grass from the soil and keep them parted?
+
+Soc. Just so!--to throw the quitch grass down to wither on the
+surface, and to turn the soil up, so that the crude earth may have its
+turn of baking.
+
+
+
+XVII
+
+You see, Socrates (he said, continuing the conversation), we hold the
+same opinion, both of us, concerning fallow.
+
+Why, so it seems (I said)--the same opinion.
+
+Isch. But when it comes to sowing, what is your opinion? Can you
+suggest a better time for sowing than that which the long experience
+of former generations, combined with that of men now living,
+recognises as the best? See, so soon as autumn time has come, the
+faces of all men everywhere turn with a wistful gaze towards high
+heaven. "When will God moisten the earth," they ask, "and suffer men
+to sow their seed?"[1]
+
+[1] See Dr. Holden's interesting note at this point: "According to
+    Virgil ('Georg.' i. 215), spring is the time," etc.
+
+Yes, Ischomachus (I answered), for all mankind must recognise the
+precept:[2] "Sow not on dry soil" (if it can be avoided), being taught
+wisdom doubtless by the heavy losses they must struggle with who sow
+before God's bidding.
+
+[2] Or, "it is a maxim held of all men."
+
+Isch. It seems, then, you and I and all mankind hold one opinion on
+these matters?
+
+Soc. Why, yes; where God himself is teacher, such accord is apt to
+follow; for instance, all men are agreed, it is better to wear thick
+clothes[3] in winter, if so be they can. We light fires by general
+consent, provided we have logs to burn.
+
+[3] Or, "a thick cloak." See Rich, s.v. Pallium (= {imation}).
+
+Yet as regards this very period of seed-time (he made answer),
+Socrates, we find at once the widest difference of opinion upon one
+point; as to which is better, the early, or the later,[4] or the
+middle sowing?
+
+[4] See Holden ad loc. Sauppe, "Lex. Xen.," notes {opsimos} as Ionic
+    and poet. See also Rutherford, "New Phryn." p. 124: "First met
+    with in a line of the 'Iliad' (ii. 325), {opsimos} does not appear
+    till late Greek except in the 'Oeconomicus,' a disputed work of
+    Xenophon."
+
+Soc. Just so, for neither does God guide the year in one set fashion,
+but irregularly, now suiting it to early sowing best, and now to
+middle, and again to later.
+
+Isch. But what, Socrates, is your opinion? Were it better for a man to
+choose and turn to sole account a single sowing season, be it much he
+has to sow or be it little? or would you have him begin his sowing
+with the earliest season, and sow right on continuously until the
+latest?
+
+And I, in my turn, answered: I should think it best, Ischomachus, to
+use indifferently the whole sowing season.[5] Far better[6] to have
+enough of corn and meal at any moment and from year to year, than
+first a superfluity and then perhaps a scant supply.
+
+[5] Or, "share in the entire period of seed time." Zeune cf. "Geop."
+    ii. 14. 8; Mr. Ruskin's translators, "Bibl. Past." vol. i.; cf.
+    Eccles. xi. 6.
+
+[6] Lit. "according to my tenet," {nomizo}.
+
+Isch. Then, on this point also, Socrates, you hold a like opinion with
+myself--the pupil to the teacher; and what is more, the pupil was the
+first to give it utterance.
+
+So far, so good! (I answered). Is there a subtle art in scattering the
+seed?
+
+Isch. Let us by all means investigate that point. That the seed must
+be cast by hand, I presume you know yourself?
+
+Soc. Yes, by the testimony of my eyes.[7]
+
+[7] Lit. "Yes, for I have seen it done."
+
+Isch. But as to actual scattering, some can scatter evenly, others
+cannot.[8]
+
+[8] Holden cf. W. Harte, "Essays on Husbandry," p. 210, 2nd ed., "The
+    main perfection of sowing is to disperse the seeds equally."
+
+Soc. Does it not come to this, the hand needs practice (like the
+fingers of a harp-player) to obey the will?
+
+Isch. Precisely so, but now suppose the soil is light in one part and
+heavy in another?
+
+Soc. I do not follow; by "light" do you mean weak? and by "heavy"
+strong?
+
+Isch. Yes, that is what I mean. And the question which I put to you is
+this: Would you allow both sorts of soil an equal share of seed? or
+which the larger?[9]
+
+[9] See Theophr. "Hist. Pl." viii. 6. 2; Virg. "Georg." ii. 275.
+    Holden cf. Adam Dickson, "Husbandry of the Ancients," vol. ii. 35.
+    33 f. (Edin. 1788), "Were the poor light land in Britain managed
+    after the manner of the Roman husbandry, it would certainly
+    require much less seed than under its present management."
+
+Soc. The stronger the wine the larger the dose of water to be added, I
+believe. The stronger, too, the man the heavier the weight we will lay
+upon his back to carry: or if it is not porterage, but people to
+support, there still my tenet holds: the broader and more powerful the
+great man's shoulders, the more mouths I should assign to him to feed.
+But perhaps a weak soil, like a lean pack-horse,[10] grows stronger
+the more corn you pour into it. This I look to you to teach me.[11]
+
+[10] Or, "lean cattle."
+
+[11] Or, "Will you please answer me that question, teacher?"
+
+With a laugh, he answered: Once more you are pleased to jest. Yet rest
+assured of one thing, Socrates: if after you have put seed into the
+ground, you will await the instant when, while earth is being richly
+fed from heaven, the fresh green from the hidden seed first springs,
+and take and turn it back again,[12] this sprouting germ will serve as
+food for earth: as from manure an inborn strength will presently be
+added to the soil. But if you suffer earth to feed the seed of corn
+within it and to bring forth fruit in an endless round, at last[13] it
+will be hard for the weakened soil to yield large corn crops, even as
+a weak sow can hardly rear a large litter of fat pigs.
+
+[12] "If you will plough the seedlings in again."
+
+[13] {dia telous . . . es telos}, "continually . . . in the end." See
+    references in Holden's fifth edition.
+
+Soc. I understand you to say, Ischomachus, that the weaker soil must
+receive a scantier dose of seed?
+
+Isch. Most decidedly I do, and you on your side, Socrates, I
+understand, give your consent to this opinion in stating your belief
+that the weaker the shoulders the lighter the burdens to be laid on
+them.
+
+Soc. But those hoers with their hoes, Ischomachus, tell me for what
+reason you let them loose[14] upon the corn.
+
+[14] Cf. "Revenues," iv. 5.
+
+Isch. You know, I daresay, that in winter there are heavy rains?[15]
+
+[15] "And melting snows, much water every way."
+
+Soc. To be sure, I do.
+
+Isch. We may suppose, then, that a portion of the corn is buried by
+these floods beneath a coat of mud and slime, or else that the roots
+are laid quite bare in places by the torrent. By reason of this same
+drench, I take it, oftentimes an undergrowth of weeds springs up with
+the corn and chokes it.
+
+Soc. Yes, all these ills are likely enough to happen.
+
+Isch. Are you not agreed the corn-fields sorely need relief at such a
+season?
+
+Soc. Assuredly.
+
+Isch. Then what is to be done, in your opinion? How shall we aid the
+stricken portion lying mud-bedabbled?
+
+Soc. How better than by lifting up and lightening the soil?
+
+Isch. Yes! and that other portion lying naked to the roots and
+defenceless, how aid it?
+
+Soc. Possibly by mounding up fresh earth about it.[16]
+
+[16] "Scraping up a barrier of fresh earth about it."
+
+Isch. And what when the weeds spring up together with the corn and
+choke it? or when they rob and ruthlessly devour the corn's proper
+sustenance, like unserviceable drones[17] that rob the working bees of
+honey, pilfering the good food which they have made and stored away
+with labour: what must we do?
+
+[17] Cf. Shakesp. "Lazy yawning drones," "Henry V." I. ii. 204.
+
+Soc. In good sooth, there can be nothing for it save to cut out the
+noisome weed, even as drones are cleared out from the hive.
+
+Isch. You agree there is some show of reason for letting in these
+gangs of hoers?
+
+Soc. Most true. And now I am turning over in my mind,[18] Ischomachus,
+how grand a thing it is to introduce a simile or such like figure well
+and aptly. No sooner had you mentioned the word "drones" than I was
+filled with rage against those miserable weeds, far more than when you
+merely spoke of weeds and undergrowth.
+
+[18] Or, "I was just this moment pondering the virtue of a happy
+    illustration." Lit. "what a thing it is to introduce an 'image'
+    ({tas eikonas}) well." See Plat. "Rep." 487 E, {de eikonos}, "in a
+    parable" (Jowett); "Phaed." 87 B, "a figure"; Aristoph. "Clouds,"
+    559; Plat. "Phaedr." 267 C; Aristot. "Rhet." III. iv. As to the
+    drones, J. J. Hartman, "An. X." 186, aptly cf. Aristoph. "Wasps,"
+    1114 f.
+
+
+
+XVIII
+
+But, not to interrupt you further (I continued), after sowing,
+naturally we hope to come to reaping. If, therefore, you have anything
+to say on that head also, pray proceed to teach me.
+
+Isch. Yes, by all means, unless indeed you prove on this head also to
+know as much yourself already as your teacher. To begin then: You know
+that corn needs cutting?
+
+Soc. To be sure, I know that much at any rate.
+
+Isch. Well, then, the next point: in the act of cutting corn how will
+you choose to stand? facing the way the wind blows,[1] or against the
+wind?
+
+[1] Lit. "(on the side) where the wind blows or right opposite."
+
+Soc. Not against the wind, for my part. Eyes and hands must suffer, I
+imagine, if one stood reaping face to face with husks and particles of
+straw.[2]
+
+[2] i.e. "with particles of straw and beards of corn blowing in one's
+    face."
+
+Isch. And should you merely sever the ears at top, or reap close to
+the ground?[3]
+
+[3] See Holden ad loc.; Sir Anthony Fitzherbert, "Husbandry," 27 (ed.
+    1767), "In Somersetshire . . . they do share theyr wheate very
+    lowe. . . ."
+
+If the stalk of corn were short (I answered), I should cut down close,
+to secure a sufficient length of straw to be of use. But if the stalk
+be tall, you would do right, I hold, to cut it half-way down, whereby
+the thresher and the winnower will be saved some extra labour (which
+both may well be spared).[4] The stalk left standing in the field,
+when burnt down (as burnt it will be, I presume), will help to benefit
+the soil;[5] and laid on as manure, will serve to swell the volume of
+manure.[6]
+
+[4] Lit. "will be spared superfluous labour on what they do not want."
+
+[5] Al. "if burnt down . . .; if laid on as manure . . ."
+
+[6] "Help to swell the bulk" (Holden). For the custom see Virg.
+    "Georg." i. 84; J. Tull, op. cit. ix. 141: "The custom of burning
+    the stubble on the rich plains about Rome continues to this time."
+
+Isch. There, Socrates, you are detected "in the very act"; you know as
+much about reaping as I do myself.
+
+It looks a little like it (I replied). But I would fain discover
+whether I have sound knowledge also about threshing.
+
+Isch. Well, I suppose you are aware of this much: corn is threshed by
+beasts of burthen?[7]
+
+[7] Holden cf. Dr. Davy, "Notes and Observations on the Ionian
+    Islands." "The grain is beaten out, commonly in the harvest field,
+    by men, horses, or mules, on a threshing-floor prepared extempore
+    for the purpose, where the ground is firm and dry, and the chaff
+    is separated by winnowing."--Wilkinson, "Ancient Egyptians," ii.
+    41 foll.
+
+Soc. Yes, I am aware of that much, and beast of burthen is a general
+name including oxen, horses, mules, and so forth.[8]
+
+[8] See Varro, i. 52, as to tritura and ventilatio.
+
+Isch. Is it your opinion that these animals know more than merely how
+to tread the corn while driven with the goad?
+
+Soc. What more can they know, being beasts of burthen?
+
+Isch. Some one must see, then, that the beasts tread out only what
+requires threshing and no more, and that the threshing is done evenly
+itself: to whom do you assign that duty, Socrates?
+
+Soc. Clearly it is the duty of the threshers who are in charge.[9] It
+is theirs to turn the sheaves, and ever and again to push the
+untrodden corn under the creatures' feet; and thus, of course, to keep
+the threshing-floor as smooth, and finish off the work as fast, as
+possible.
+
+[9] Or, "to the over-threshers," "the drivers" (Holden).
+
+Isch. Your comprehension of the facts thus far, it seems, keeps pace
+with mine.
+
+Soc. Well, after that, Ischomachus, we will proceed to cleanse the
+corn by winnowing.[10]
+
+[10] Breit. cf. Colum. "de r. r." ii. 10, 14, 21; vide Rich, s.v.
+    ventilabrum.
+
+Isch. Yes, but tell me, Socrates; do you know that if you begin the
+process from the windward portion (of the threshing-floor), you will
+find your chaff is carried over the whole area.
+
+Soc. It must be so.
+
+Isch. Then it is more than likely the chaff will fall upon the corn.
+
+Soc. Yes, considering the distance,[11] the chaff will hardly be
+carried across the corn into the empty portion of the threshing-floor.
+
+[11] Lit. "it is a long space for the chaff to be carried." Al. (1)
+    "It is of great consequence the chaff should be carried beyond the
+    corn." (2) "It often happens that the corn is blown not only on to
+    the corn, but over and beyond it into the empty portion of the
+    threshing-floor." So Breit.
+
+Isch. But now, suppose you begin winnowing on the "lee" side of the
+threshing-floor?[12]
+
+[12] Or, "on the side of the threshing-floor opposite the wind." Al.
+    "protected from the wind."
+
+Soc. It is clear the chaff will at once fall into the chaff-
+receiver.[13]
+
+[13] A hollowed-out portion of the threshing-floor, according to
+    Breitenbach.
+
+Isch. And when you have cleansed the corn over half the floor, will
+you proceed at once, with the corn thus strewn in front of you, to
+winnow the remainder,[14] or will you first pack the clean grain into
+the narrowest space against the central pillar?[15]
+
+[14] Lit. "of the chaff," where we should say "corn," the winnowing
+    process separating chaff from grain and grain from chaff.
+
+[15] If that is the meaning of {ton polon}. Al. "the outer edge or rim
+    of the threshing-floor."
+
+Soc. Yes, upon my word! first pack together the clean grain, and
+proceed. My chaff will now be carried into the empty portion of the
+floor, and I shall escape the need of winnowing twice over.[16]
+
+[16] Or, "the same chaff (i.e. unwinnowed corn, Angl. corn) twice."
+
+Isch. Really, Socrates, you are fully competent yourself, it seems, to
+teach an ignorant world[17] the speediest mode of winnowing.
+
+[17] Lit. "After all, Socrates, it seems you could even teach another
+    how to purge his corn most expeditiously."
+
+Soc. It seems, then, as you say, I must have known about these
+matters, though unconsciously; and here I stand and beat my
+brains,[18] reflecting whether or not I may not know some other things
+--how to refine gold and play the flute and paint pictures--without
+being conscious of the fact. Certainly, as far as teaching goes, no
+one ever taught me these, no more than husbandry; while, as to using
+my own eyes, I have watched men working at the other arts no less than
+I have watched them till the soil.
+
+[18] Lit. "all this while, I am thinking whether . . ."
+
+Isch. Did I not tell you long ago that of all arts husbandry was the
+noblest, the most generous, just because it is the easiest to learn?
+
+Soc. That it is without a doubt, Ischomachus. It seems I must have
+known the processes of sowing, without being conscious of my
+knowledge.[19]
+
+[19] Or, "but for all my science, I was ignorant (of knowing my own
+    knowledge)."
+
+
+
+XIX
+
+Soc. (continuing). But may I ask, is the planting of trees[1] a
+department in the art of husbandry?
+
+[1] i.e. of fruit trees, the vine, olive, fig, etc.
+
+Isch. Certainly it is.
+
+Soc. How is it, then, that I can know about the processes of sowing
+and at the same time have no knowledge about planting?
+
+Isch. Is it so certain that you have no knowledge?
+
+Soc. How can you ask me? when I neither know the sort of soil in which
+to plant, nor yet the depth of hole[2] the plant requires, nor the
+breadth, or length of ground in which it needs to be embedded;[3] nor
+lastly, how to lay the plant in earth, with any hope of fostering its
+growth.[4]
+
+[2] Reading {to phuto}, "nor yet how deep or broad to sink (the hole)
+    for the plant." Holden (ed. 1886) supplies {bothunon}. Al.
+    {bothron}.
+
+[3] See Loudon, "Encycl. of Agric." S. 407, ap. Holden: "In France
+    plantations of the vine are made by dibbling in cuttings of two
+    feet of length; pressing the earth firmly to their lower end, an
+    essential part of the operation, noticed even by Xenophon."
+
+[4] Lit. "how, laid in the soil, the plant will best shoot forth or
+    grow."
+
+Isch. Come, then, to lessons, pupil, and be taught whatever you do not
+know already! You have seen, I know, the sort of trenches which are
+dug for plants?
+
+Soc. Hundreds of times.
+
+Isch. Did you ever see one more than three feet deep?
+
+Soc. No, I do not think I ever saw one more than two and a half feet
+deep.
+
+Isch. Well, as to the breadth now. Did you ever see a trench more than
+three feet broad?[5]
+
+[5] Or, "width," "wide." The commentators cf. Plin. "H. N." xvii. 11,
+    16, 22; Columell. v. 5. 2; ib. iii. 15. 2; Virg. "Georg." ii. 288.
+
+Soc. No, upon my word, not even more than two feet broad.
+
+Isch. Good! now answer me this question: Did you ever see a trench
+less than one foot deep?
+
+Soc. No, indeed! nor even less than one foot and a half. Why, the
+plants would be no sooner buried than dug out again, if planted so
+extremely near the surface.
+
+Isch. Here, then, is one matter, Socrates, which you know as well as
+any one.[6] The trench is not to be sunk deeper than two feet and a
+half, or shallower than one foot and a half.
+
+[6] Lit. "quite adequately."
+
+Soc. Obviously, a thing so plain appeals to the eye at once.
+
+Isch. Can you by eyesight recognise the difference between a dry soil
+and a moist?
+
+Soc. I should certainly select as dry the soil round Lycabettus,[7]
+and any that resembles it; and as moist, the soil in the marsh meadows
+of Phalerum,[8] or the like.
+
+[7] See Leake, "Topog. of Athens," i. 209.
+
+[8] Or, "the Phaleric marsh-land." See Leake, ib. 231, 427; ii. 9.
+
+Isch. In planting, would you dig (what I may call) deep trenches in a
+dry soil or a moist?
+
+Soc. In a dry soil certainly; at any rate, if you set about to dig
+deep trenches in the moist you will come to water, and there and then
+an end to further planting.
+
+Isch. You could not put it better. We will suppose, then, the trenches
+have been dug. Does your eyesight take you further?[9] Have you
+noticed at what season in either case[10] the plants must be embedded?
+
+[9] Lit. "As soon as the trenches have been dug then, have you further
+    noticed . . ."
+
+[10] (1) The vulg. reading {openika . . . ekatera} = "at what precise
+    time . . . either (i.e. 'the two different' kinds of) plant," i.e.
+    "vine and olive" or "vine and fig," I suppose; (2) Breit. emend.
+    {opotera . . . en ekatera} = "which kind of plant . . . in either
+    soil . . ."; (3) Schenkl. etc., {openika . . . en ekatera} = "at
+    what season . . . in each of the two sorts of soil . . ."
+
+Soc. Certainly.[11]
+
+[11] There is an obvious lacuna either before or after this remark, or
+    at both places.
+
+Isch. Supposing, then, you wish the plants to grow as fast as
+possible: how will the cutting strike and sprout, do you suppose, most
+readily?--after you have laid a layer of soil already worked beneath
+it, and it merely has to penetrate soft mould? or when it has to force
+its way through unbroken soil into the solid ground?
+
+Soc. Clearly it will shoot through soil which has been worked more
+quickly than through unworked soil.
+
+Isch. Well then, a bed of earth must be laid beneath the plant?
+
+Soc. I quite agree; so let it be.
+
+Isch. And how do you expect your cutting to root best?--if set
+straight up from end to end, pointing to the sky?[12] or if you set it
+slantwise under its earthy covering, so as to lie like an inverted
+gamma?[13]
+
+[12] Lit. "if you set the whole cutting straight up, facing
+    heavenwards."
+
+[13] i.e. Anglice, "like the letter {G} upon its back" {an inverted
+    "upper-case" gamma looks like an L}. See Lord Bacon, "Nat. Hist."
+    Cent. v. 426: "When you would have many new roots of fruit-trees,
+    take a low tree and bow it and lay all his branches aflat upon the
+    ground and cast earth upon them; and every twig will take root.
+    And this is a very profitable experiment for costly trees (for the
+    boughs will make stock without charge), such as are apricots,
+    peaches, almonds, cornelians, mulberries, figs, etc. The like is
+    continually practised with vines, roses, musk roses, etc."
+
+Soc. Like an inverted gamma, to be sure, for so the plant must needs
+have more eyes under ground. Now it is from these same eyes of theirs,
+if I may trust my own,[14] that plants put forth their shoots above
+ground. I imagine, therefore, the eyes still underground will do the
+same precisely, and with so many buds all springing under earth, the
+plant itself, I argue, as a whole will sprout and shoot and push its
+way with speed and vigour.
+
+[14] Lit. "it is from their eyes, I see, that plants . . ."
+
+Isch. I may tell you that on these points, too, your judgment tallies
+with my own. But now, should you content yourself with merely heaping
+up the earth, or will you press it firmly round your plant?
+
+Soc. I should certainly press down the earth; for if the earth is not
+pressed down, I know full well that at one time under the influence of
+rain the unpressed soil will turn to clay or mud; at another, under
+the influence of the sun, it will turn to sand or dust to the very
+bottom: so that the poor plant runs a risk of being first rotted with
+moisture by the rain, and next of being shrivelled up with drought
+through overheating of the roots.[15]
+
+[15] Through "there being too much bottom heat." Holden (ed. 1886).
+
+Isch. So far as the planting of vines is concerned, it appears,
+Socrates, that you and I again hold views precisely similar.
+
+And does this method of planting apply also to the fig-tree? (I
+inquired).
+
+Isch. Surely, and not to the fig-tree alone, but to all the rest of
+fruit-trees.[16] What reason indeed would there be for rejecting in
+the case of other plant-growths[17] what is found to answer so well
+with the vine?
+
+[16] {akrodrua} = "edible fruits" in Xenophon's time. See Plat.
+    "Criti." 115 B; Dem. "c. Nicostr." 1251; Aristot. "Hist. An."
+    viii. 28. 8, {out akrodrua out opora khronios}; Theophr. "H. Pl."
+    iv. 4. 11. (At a later period, see "Geopon." x. 74, = "fruits
+    having a hard rind or shell," e.g. nuts, acorns, as opposed to
+    pears, apples, grapes, etc., {opora}.) See further the interesting
+    regulations in Plat. "Laws," 844 D, 845 C.
+
+[17] Lit. "planting in general."
+
+Soc. How shall we plant the olive, pray, Ischomachus?
+
+Isch. I see your purpose. You ask that question with a view to put me
+to the test,[18] when you know the answer yourself as well as
+possible. You can see with your own eyes[19] that the olive has a
+deeper trench dug, planted as it is so commonly by the side of roads.
+You can see that all the young plants in the nursery adhere to
+stumps.[20] And lastly, you can see that a lump of clay is placed on
+the head of every plant,[21] and the portion of the plant above the
+soil is protected by a wrapping.[22]
+
+[18] Plat. "Prot." 311 B, 349 C; "Theaet." 157 C: "I cannot make out
+    whether you are giving your own opinion, or only wanting to draw
+    me out" (Jowett).
+
+[19] For the advantage, see "Geopon." iii. 11. 2.
+
+[20] Holden cf. Virg. "Georg." ii. 30--
+
+quin et caudicibus sectis, mirabile dictu,
+truditur e sicco radix oleagina ligno.
+
+The stock in slices cut, and forth shall shoot,
+O passing strange! from each dry slice a root (Holden).
+
+See John Martyn ad loc.: "La Cerda says, that what the Poet here
+speaks of was practised in Spain in his time. They take the trunk
+of an olive, says he, deprive it of its root and branches, and cut
+it into several pieces, which they put into the ground, whence a
+root and, soon afterwards, a tree is formed." This mode of
+propagating by dry pieces of the trunk (with bark on) is not to be
+confounded with that of "truncheons" mentioned in "Georg." ii. 63.
+
+[21] See Theophr. "H. Pl." ii. 2, 4; "de Caus." iii. 5. 1; "Geopon."
+    ix. 11. 4, ap. Hold.; Col. v. 9. 1; xi. 2. 42.
+
+[22] Or, "covered up for protection."
+
+Soc. Yes, all these things I see.
+
+Isch. Granted, you see: what is there in the matter that you do not
+understand? Perhaps you are ignorant how you are to lay the potsherd
+on the clay at top?
+
+Soc. No, in very sooth, not ignorant of that Ischomachus, or anything
+you mentioned. That is just the puzzle, and again I beat my brains to
+discover why, when you put to me that question a while back: "Had I,
+in brief, the knowledge how to plant?" I answered, "No." Till then it
+never would have struck me that I could say at all how planting must
+be done. But no sooner do you begin to question me on each particular
+point than I can answer you; and what is more, my answers are, you
+tell me, accordant with the views of an authority[23] at once so
+skilful and so celebrated as yourself. Really, Ischomachus, I am
+disposed to ask: "Does teaching consist in putting questions?"[24]
+Indeed, the secret of your system has just this instant dawned upon
+me. I seem to see the principle in which you put your questions. You
+lead me through the field of my own knowledge,[25] and then by
+pointing out analogies[26] to what I know, persuade me that I really
+know some things which hitherto, as I believed, I had no knowledge of.
+
+[23] Or, "whose skill in farming is proverbial."
+
+[24] Lit. "Is questioning after all a kind of teaching?" See Plat.
+    "Meno"; "Mem." IV. vi. 15.
+
+[25] It appears, then, that the Xenophontean Socrates has {episteme}
+    of a sort.
+
+[26] Or, "a series of resemblances," "close parallels," reading
+    {epideiknus}: or if with Breit. {apodeiknus}, transl. "by proving
+    such or such a thing is like some other thing known to me
+    already."
+
+Isch. Do you suppose if I began to question you concerning money and
+its quality,[27] I could possibly persuade you that you know the
+method to distinguish good from false coin? Or could I, by a string of
+questions about flute-players, painters, and the like, induce you to
+believe that you yourself know how to play the flute, or paint, and so
+forth?
+
+[27] Lit. "whether it is good or not."
+
+Soc. Perhaps you might; for have you not persuaded me I am possessed
+of perfect knowledge of this art of husbandry,[28] albeit I know that
+no one ever taught this art to me?
+
+[28] Or, "since you actually succeeded in persuading me I was
+    scientifically versed in," etc. See Plat. "Statesm." 301 B;
+    "Theaet." 208 E; Aristot. "An. Post." i. 6. 4; "Categ." 8. 41.
+
+Isch. Ah! that is not the explanation, Socrates. The truth is what I
+told you long ago and kept on telling you. Husbandry is an art so
+gentle, so humane, that mistress-like she makes all those who look on
+her or listen to her voice intelligent[29] of herself at once. Many a
+lesson does she herself impart how best to try conclusions with
+her.[30] See, for instance, how the vine, making a ladder of the
+nearest tree whereon to climb, informs us that it needs support.[31]
+Anon it spreads its leaves when, as it seems to say, "My grapes are
+young, my clusters tender," and so teaches us, during that season, to
+screen and shade the parts exposed to the sun's rays; but when the
+appointed moment comes, when now it is time for the swelling clusters
+to be sweetened by the sun, behold, it drops a leaf and then a leaf,
+so teaching us to strip it bare itself and let the vintage ripen. With
+plenty teeming, see the fertile mother shows her mellow clusters, and
+the while is nursing a new brood in primal crudeness.[32] So the vine
+plant teaches us how best to gather in the vintage, even as men gather
+figs, the juiciest first.[33]
+
+[29] Or, "gives them at once a perfect knowledge of herself."
+
+[30] Lit. "best to deal with her," "make use of her."
+
+[31] Lit. "teaches us to prop it."
+
+[32] Lit. "yet immature."
+
+[33] Or, "first one and then another as it swells." Cf. Shakespeare:
+
+The mellow plum doth fall, the green sticks fast,
+Or being early pluck'd is sour to taste ("V. and A." 527).
+
+
+
+XX
+
+At this point in the conversation I remarked: Tell me, Ischomachus, if
+the details of the art of husbandry are thus easy to learn, and all
+alike know what needs to be done, how does it happen that all farmers
+do not fare like, but some live in affluence owning more than they can
+possibly enjoy, while others of them fail to obtain the barest
+necessities and actually run into debt?
+
+I will tell you, Socrates (Ischomachus replied). It is neither
+knowledge nor lack of knowledge in these husbandmen which causes some
+to be well off, while others are in difficulties; nor will you ever
+hear such tales afloat as that this or that estate has gone to ruin
+because the sower failed to sow evenly, or that the planter failed to
+plant straight rows of plants, or that such an one,[1] being ignorant
+what soil was best suited to bear vines, had set his plants in sterile
+ground, or that another[2] was in ignorance that fallow must be broken
+up for purposes of sowing, or that a third[3] was not aware that it is
+good to mix manure in with the soil. No, you are much more likely to
+hear said of So-and-so: No wonder the man gets in no wheat from his
+farm, when he takes no pains to have it sown or properly manured. Or
+of some other that he grows no wine: Of course not, when he takes no
+pains either to plant new vines or to make those he has bear fruit. A
+third has neither figs nor olives; and again the self-same reason: He
+too is careless, and takes no steps whatever to succeed in growing
+either one or other. These are the distinctions which make all the
+difference to prosperity in farming, far more than the reputed
+discovery of any clever agricultural method or machine.[4]
+
+[1] "Squire This."
+
+[2] "Squire That."
+
+[3] "Squire T'other."
+
+[4] There is something amiss with the text at this point. For
+    emendations see Breit., Schenkl, Holden, Hartman.
+
+You will find the principle applies elsewhere. There are points of
+strategic conduct in which generals differ from each other for the
+better or the worse, not because they differ in respect of wit or
+judgment, but of carefulness undoubtedly. I speak of things within the
+cognisance of every general, and indeed of almost every private
+soldier, which some commanders are careful to perform and others not.
+Who does not know, for instance, that in marching through a hostile
+territory an army ought to march in the order best adapted to deliver
+battle with effect should need arise?[5]--a golden rule which,
+punctually obeyed by some, is disobeyed by others. Again, as all the
+world knows, it is better to place day and night pickets[6] in front
+of an encampment. Yet even that is a procedure which, carefully
+observed at times, is at times as carelessly neglected. Once more: not
+one man in ten thousand,[7] I suppose, but knows that when a force is
+marching through a narrow defile, the safer method is to occupy
+beforehand certain points of vantage.[8] Yet this precaution also has
+been known to be neglected.
+
+[5] See Thuc. ii. 81: "The Hellenic troops maintained order on the
+    march and kept a look-out until . . ."--Jowett.
+
+[6] See "Cyrop." I. vi. 43.
+
+[7] Lit. "it would be hard to find the man who did not know."
+
+[8] Or, "to seize advantageous positions in advance." Cf. "Hiero," x.
+    5.
+
+Similarly, every one will tell you that manure is the best thing in
+the world for agriculture, and every one can see how naturally it is
+produced. Still, though the method of production is accurately known,
+though there is every facility to get it in abundance, the fact
+remains that, while one man takes pains to have manure collected,
+another is entirely neglectful. And yet God sends us rain from heaven,
+and every hollow place becomes a standing pool, while earth supplies
+materials of every kind; the sower, too, about to sow must cleanse the
+soil, and what he takes as refuse from it needs only to be thrown into
+water and time itself will do the rest, shaping all to gladden
+earth.[9] For matter in every shape, nay earth itself,[10] in stagnant
+water turns to fine manure.
+
+[9] Lit. "Time itself will make that wherein Earth rejoices."
+
+[10] i.e. "each fallen leaf, each sprig or spray of undergrowth, the
+    very weeds, each clod." Lit. "what kind of material, what kind of
+    soil does not become manure when thrown into stagnant water?"
+
+So, again, as touching the various ways in which the earth itself
+needs treatment, either as being too moist for sowing, or too salt[11]
+for planting, these and the processes of cure are known to all men:
+how in one case the superfluous water is drawn off by trenches, and in
+the other the salt corrected by being mixed with various non-salt
+bodies, moist or dry. Yet here again, in spite of knowledge, some are
+careful of these matters, others negligent.
+
+[11] See Anatol. "Geop." ii. 10. 9; Theophr. "de Caus." ii. 5. 4, 16.
+    8, ap. Holden. Cf. Virg. "Georg." ii. 238:
+
+salsa autem tellus, et quae perhibetur amara
+frugibus infelix.
+
+But even if a man were altogether ignorant what earth can yield, were
+he debarred from seeing any fruit or plant, prevented hearing from the
+lips of any one the truth about this earth: even so, I put it to you,
+it would be easier far for any living soul to make experiments on a
+piece of land,[12] than on a horse, for instance, or on his fellow-
+man. For there is nought which earth displays with intent to deceive,
+but in clear and simple language stamped with the seal of truth she
+informs us what she can and cannot do.[13] Thus it has ever seemed to
+me that earth is the best discoverer of true honesty,[14] in that she
+offers all her stores of knowledge in a shape accessible to the
+learner, so that he who runs may read. Here it is not open to the
+sluggard, as in other arts, to put forward the plea of ignorance or
+lack of knowledge, for all men know that earth, if kindly treated,
+will repay in kind. No! there is no witness[15] against a coward soul
+so clear as that of husbandry;[16] since no man ever yet persuaded
+himself that he could live without the staff of life. He therefore
+that is unskilled in other money-making arts and will not dig, shows
+plainly he is minded to make his living by picking and stealing, or by
+begging alms, or else he writes himself down a very fool.[17]
+
+[12] Or, "this fair earth herself."
+
+[13] Or, "earth our mother reveals her powers and her impotence."
+
+[14] Lit. "of the good and the bad." Cf. Dem. "adv. Phorm." 918. 18.
+
+[15] Lit. "no accuser of." Cf. Aesch. "Theb." 439.
+
+[16] Reading, with Sauppe, {all' e georgia}, or if, with Jacobs, {e en
+    georgia argia}, transl. "as that of idleness in husbandry."
+
+[17] Or, "if not, he must be entirely irrational." Cf. Plat. "Apol."
+    37 C.
+
+Presently, Ischomachus proceeded: Now it is of prime importance,[18]
+in reference to the profitableness or unprofitableness of agriculture,
+even on a large estate where there are numerous[19] workfolk,[20]
+whether a man takes any pains at all to see that his labourers are
+devoted to the work on hand during the appointed time,[21] or whether
+he neglects that duty. Since one man will fairly distance ten[22]
+simply by working at the time, and another may as easily fall short by
+leaving off before the hour.[23] In fact, to let the fellows take
+things easily the whole day through will make a difference easily of
+half in the whole work.[24]
+
+[18] Lit. "it made a great difference, he said, with regard to profit
+    and loss in agriculture."
+
+[19] Or if, after Hertlein, adding {kai meionon}, transl. "workmen now
+    more, now less, in number."
+
+[20] {ergasteron}, "poet." L. & S. cf. "Orph. H." 65. 4. See above, v.
+    15; xiii. 10.
+
+[21] Cf. Herod. II. ii. 2.
+
+[22] Or, "Why! one man in ten makes all the difference by . . ."
+    {para} = "by comparison with."
+
+[23] Reading as vulg., or if {to me pro k.t.l.} transl. "by not
+    leaving off, etc."
+
+[24] i.e. "is a difference of fifty per cent on the whole work."
+
+As, on a walking-expedition, it may happen, of two wayfarers, the one
+will gain in pace upon the other half the distance say in every five-
+and-twenty miles,[25] though both alike are young and hale of body.
+The one, in fact, is bent on compassing the work on which he started,
+he steps out gaily and unflinchingly; the other, more slack in spirit,
+stops to recruit himself and contemplate the view by fountain side and
+shady nook, as though his object were to court each gentle zephyr. So
+in farm work; there is a vast difference as regards performance
+between those who do it not, but seek excuse for idleness and are
+suffered to be listless. Thus, between good honest work and base
+neglect there is as great a difference as there is between--what shall
+I say?--why, work and idleness.[26] The gardeners, look, are hoeing
+vines to keep them clean and free of weeds; but they hoe so sorrily
+that the loose stuff grows ranker and more plentiful. Can you call
+that[27] anything but idleness?
+
+[25] Lit. "per 200 stades."
+
+[26] Or, "wholly to work and wholly to be idle." Reading as Sauppe,
+    etc., or if with Holden, etc., {to de de kalos kai to kakos
+    ergazesthai e epimeleisthai}, transl. "between toil and
+    carefulness well or ill expended there lies all the difference;
+    the two things are sundered as wide apart as are the poles of work
+    and play," etc. A. Jacobs' emend. ap. Hartm. "An. Xen." p. 211,
+    {to de de kakos ergazesthai e kakos epimeleisthai kei to kalos},
+    seems happy.
+
+[27] Or, "such a hoer aught but an idle loon."
+
+Such, Socrates, are the ills which cause a house to crumble far more
+than lack of scientific knowledge, however rude it be.[28] For if you
+will consider; on the one hand, there is a steady outflow[29] of
+expenses from the house, and, on the other, a lack of profitable works
+outside to meet expenses; need you longer wonder if the field-works
+create a deficit and not a surplus? In proof, however, that the man
+who can give the requisite heed, while straining every nerve in the
+pursuit of agriculture, has speedy[30] and effective means of making
+money, I may cite the instance of my father, who had practised what he
+preached.[31]
+
+[28] Cf. Thuc. v. 7; Plat. "Rep." 350 A; "Theaet." 200 B.
+
+[29] Or, "the expenses from the house are going on at the full rate,"
+    {enteleis}. Holden cf. Aristoph. "Knights," 1367: {ton misthon
+    apodoso 'ntele}, "I'll have the arrears of seamen's wages paid to
+    a penny" (Frere).
+
+[30] {anutikotaten}. Cf. "Hipparch," ii. 6.
+
+[31] Or, "who merely taught me what he had himself carried out in
+    practice."
+
+Now, my father would never suffer me to purchase an estate already
+under cultivation, but if he chanced upon a plot of land which, owing
+to the neglect or incapacity of the owner, was neither tilled nor
+planted,[32] nothing would satisfy him but I must purchase it. He had
+a saying that estates already under cultivation cost a deal of money
+and allowed of no improvement; and where there is no prospect of
+improvement, more than half the pleasure to be got from the possession
+vanishes. The height of happiness was, he maintained, to see your
+purchase, be it dead chattel or live animal,[33] go on improving daily
+under your own eyes.[34] Now, nothing shows a larger increase[35] than
+a piece of land reclaimed from barren waste and bearing fruit a
+hundredfold. I can assure you, Socrates, many is the farm which my
+father and I made worth I do not know how many times more than its
+original value. And then, Socrates, this valuable invention[36] is so
+easy to learn that you who have but heard it know and understand it as
+well as I myself do, and can go away and teach it to another if you
+choose. Yet my father did not learn it of another, nor did he discover
+it by a painful mental process;[37] but, as he has often told me,
+through pure love of husbandry and fondness of toil, he would become
+enamoured of such a spot as I describe,[38] and then nothing would
+content him but he must own it, in order to have something to do, and
+at the same time, to derive pleasure along with profit from the
+purchase. For you must know, Socrates, of all Athenians I have ever
+heard of, my father, as it seems to me, had the greatest love for
+agricultural pursuits.
+
+[32] i.e. out of cultivation, whether as corn land or for fruit trees,
+    viz. olive, fig, vine, etc.
+
+[33] Or, "be it a dead thing or a live pet." Cf. Plat. "Theaet." 174
+    B; "Laws," 789 B, 790 D, 819 B; "C. I." 1709.
+
+[34] Cf. "Horsem." iii. 1; and see Cowley's Essay above referred to.
+
+[35] Or, "is susceptible of greater improvement."
+
+[36] Or, "discovery." See "Anab." III. v. 12; "Hell." IV. v. 4;
+    "Hunting," xiii. 13.
+
+[37] Or, "nor did he rack his brains to discover it." See "Mem." III.
+    v. 23. Cf. Aristoph. "Clouds," 102, {merimnophrontistai}, minute
+    philosophers.
+
+[38] "He could not see an estate of the sort described but he must
+    fall over head and ears in love with it at first sight; have it he
+    must."
+
+When I heard this, I could not resist asking a question; Ischomachus
+(I said), did your father retain possession of all the farms he put
+under cultivation, or did he part with them whenever he was offered a
+good price?
+
+He parted with them, without a doubt (replied Ischomachus), but then
+at once he bought another in the place of what he sold, and in every
+case an untilled farm, in order to gratify his love for owrk.
+
+As you describe him (I proceeded), your father must truly have been
+formed by nature with a passion for husbandry, not unlike that corn-
+hunger which merchants suffer from. You know their habits: by reason
+of this craving after corn,[39] whenever they hear that corn is to be
+got, they go sailing off to find it, even if they must cross the
+Aegean, or the Euxine, or the Sicilian seas. And when they have got as
+much as ever they can get, they will not let it out of their sight,
+but store it in the vessel on which they sail themselves, and off they
+go across the seas again.[40] Whenever they stand in need of money,
+they will not discharge their precious cargo,[41] at least not in
+haphazard fashion, wherever they may chance to be; but first they find
+out where corn is at the highest value, and where the inhabitants will
+set the greatest store by it, and there they take and deliver the dear
+article. Your father's fondness for agriculture seems to bear a
+certain family resemblance to this passion.
+
+[39] Lit. "of their excessive love for corn."
+
+[40] Lit. "they carry it across the seas again, and that, too, after
+    having stored it in the hold of the very vessel in which they sail
+    themselves."
+
+[41] Or, "their treasure." {auton} throughout, which indeed is the
+    humour of the passage. The love of John Barleycorn is their master
+    passion.
+
+To these remarks Ischomachus replied: You jest, Socrates; but still I
+hold to my belief: that man is fond of bricks and mortar who no sooner
+has built one house than he must needs sell it and proceed to build
+another.
+
+To be sure, Ischomachus (I answered), and for my part I assure you,
+upon oath, I, Socrates, do verily and indeed believe[42] you that all
+men by nature love (or hold they ought to love) those things
+wherebysoever they believe they will be benefited.
+
+[32] Reading {e men pisteuein soi phusei (nomizein) philein tauta
+    pantas . . .}; and for the "belief" propounded with so much
+    humorous emphasis, see Adam Smith, "Moral Sentiments." Hartman,
+    "An. Xen." 180, cf. Plat. "Lysis."
+
+
+
+XXI
+
+After a pause, I added: I am turning over in my mind how cleverly you
+have presented the whole argument to support your thesis: which was,
+that of all arts the art of husbandry is the easiest to learn. And
+now, as the result of all that has been stated, I am entirely
+persuaded that this is so.
+
+Isch. Yes, Socrates, indeed it is. But I, on my side, must in turn
+admit that as regards that faculty which is common alike to every kind
+of conduct (tillage, or politics, the art of managing a house, or of
+conducting war), the power, namely, of command[1]--I do subscribe to
+your opinion, that on this score one set of people differ largely from
+another both in point of wit and judgement. On a ship of war, for
+instance,[2] the ship is on the high seas, and the crew must row whole
+days together to reach moorings.[3] Now note the difference. Here you
+may find a captain[4] able by dint of speech and conduct to whet the
+souls of those he leads, and sharpen them to voluntary toils; and
+there another so dull of wit and destitute of feeling that it will
+take his crew just twice the time to finish the same voyage. See them
+step on shore. The first ship's company are drenched in sweat; but
+listen, they are loud in praise of one another, the captain and his
+merry men alike. And the others? They are come at last; they have not
+turned a hair, the lazy fellows, but for all that they hate their
+officer and by him are hated.
+
+[1] See "Mem." I. i. 7.
+
+[2] Or, "the crew must row the livelong day . . ."
+
+[3] For an instance see "Hell." VI. ii. 27, Iphicrates' periplus.
+
+[4] Or, "one set of boatswains." See Thuc. ii. 84. For the duties of
+    the Keleustes see "Dict. Gk. Rom. Ant." s.v. portisculus; and for
+    the type of captain see "Hell." V. i. 3, Teleutias.
+
+Generals, too, will differ (he proceeded), the one sort from the
+other, in this very quality. Here you have a leader who, incapable of
+kindling a zest for toil and love of hairbreadth 'scapes, is apt to
+engender in his followers that base spirit which neither deigns nor
+chooses to obey, except under compulsion. They even pride and plume
+themselves,[5] the cowards, on their opposition to their leader; this
+same leader who, in the end, will make his men insensible to shame
+even in presence of most foul mishap. On the other hand, put at their
+head another stamp of general: one who is by right divine[6] a leader,
+good and brave, a man of scientific knowledge. Let him take over to
+his charge those malcontents, or others even of worse character, and
+he will have them presently ashamed of doing a disgraceful deed. "It
+is nobler to obey" will be their maxim. They will exult in personal
+obedience and in common toil, where toil is needed, cheerily
+performed. For just as an unurged zeal for voluntary service[7] may at
+times invade, we know, the breasts of private soldiers, so may like
+love of toil with emulous longing to achieve great deeds of valour
+under the eyes of their commander, be implanted in whole armies by
+good officers.
+
+[5] Lit. "magnify themselves." See "Ages." x. 2; "Pol. Lac." viii. 2.
+
+[6] Or, "god-like," "with something more than human in him." See Hom.
+    "Il." xxiv. 259:
+
+{oude eokei
+andros ge thnetou pais emmenai alla theoio.}
+
+"Od." iv. 691; {theioi basilees}. Cf. Carlyle, "Heroes"; Plat.
+"Meno," 99 D: Soc. "And may we not, Meno, truly call those men
+divine who, having no understanding, yet succeed in many a grand
+deed and word?" And below: Soc. "And the women too, Meno, call
+good men divine; and the Spartans, when they praise a good man,
+say, 'that he is a divine man'" (Jowett). Arist. "Eth. N." vii. 1:
+"That virtue which transcends the human, and which is of an heroic
+or godlike type, such as Priam, in the poems of Homer, ascribes to
+Hector, when wishing to speak of his great goodness:
+
+Not woman-born seemed he, but sprung from gods."
+
+And below: "And exactly as it is a rare thing to find a man of
+godlike nature--to use the expression of the Spartans, 'a godlike
+man,' which they apply to those whom they expressively admire--so,
+too, brutality is a type of character rarely found among men"
+(Robert Williams).
+
+[7] Reading {etheloponia tis}, or if {philoponia}, transl. "just as
+    some strange delight in labour may quicken in the heart of many an
+    individual soldier." See "Anab." IV. vii. 11.
+
+Happy must that leader be whose followers are thus attached to him:
+beyond all others he will prove a stout and strong commander. And by
+strong, I mean, not one so hale of body as to tower above the stoutest
+of the soldiery themselves; no, nor him whose skill to hurl a javelin
+or shoot an arrow will outshine the skilfullest; nor yet that mounted
+on the fleetest charger it shall be his to bear the brunt of danger
+foremost amid the knightliest horsemen, the nimblest of light
+infantry. No, not these, but who is able to implant a firm persuasion
+in the minds of all his soldiers: follow him they must and will
+through fire, if need be, or into the jaws of death.[8]
+
+[8] Or, "through flood and fire or other desperate strait." Cf.
+    "Anab." II. vi. 8.
+
+Lofty of soul and large of judgment[9] may he be designated justly, at
+whose back there steps a multitude stirred by his sole sentiment; not
+unreasonably may he be said to march "with a mighty arm,"[10] to whose
+will a thousand willing hands are prompt to minister; a great man in
+every deed he is who can achieve great ends by resolution rather than
+brute force.
+
+[9] See "Ages." ix. 6, "of how lofty a sentiment."
+
+[10] See Herod. vii. 20, 157; Thuc. iii. 96.
+
+So, too, within the field of private industry, the person in
+authority, be it the bailiff, be it the overseer,[11] provided he is
+able to produce unflinching energy, intense and eager, for the work,
+belongs to those who haste to overtake good things[12] and reap great
+plenty. Should the master (he proceeded), being a man possessed of so
+much power, Socrates, to injure the bad workman and reward the zealous
+--should he suddenly appear, and should his appearance in the labour
+field produce no visible effect upon his workpeople, I cannot say I
+envy or admire him. But if the sight of him is followed by a stir of
+movement, if there come upon[13] each labourer fresh spirit, with
+mutual rivaly and keen ambition, drawing out the finest qualities of
+each,[14] of him I should say, Behold a man of kingly disposition. And
+this, if I mistake not, is the quality of greatest import in every
+operation which needs the instrumentality of man; but most of all,
+perhaps, in agriculture. Not that I would maintain that it is a thing
+to be lightly learnt by a glance of the eye, or hearsay fashion, as a
+tale that is told. Far from it, I assert that he who is to have this
+power has need of education; he must have at bottom a good natural
+disposition; and, what is greatest of all, he must be himself a god-
+like being.[15] For if I rightly understand this blessed gift, this
+faculty of command over willing followers, by no means is it, in its
+entirety, a merely human quality, but it is in part divine. It is a
+gift plainly given to those truly initiated[16] in the mystery of
+self-command. Whereas despotism over unwilling slaves, the heavenly
+ones give, as it seems to me, to those whom they deem worthy to live
+the life of Tantalus in Hades, of whom it is written[17] "he consumes
+unending days in apprehension of a second death."
+
+[11] According to Sturz, "Lex." s.v., the {epitropos} is (as a rule,
+    see "Mem." II. viii.) a slave or freedman, the {epistates} a free
+    man. See "Mem." III. v. 18.
+
+[12] Apparently a homely formula, like "make hay whilst the sun
+    shines," "a stitch in time saves nine."
+
+[13] Cf. Hom. "Il." ix. 436, xvii. 625; "Hell." VII. i. 31.
+
+[14] Reading {kratiste ousa}, or if with Heindorf, {kratisteusai},
+    transl. "to prove himself the best."
+
+[15] See "Cyrop." I. i. 3; Grote, "Plato," vol. iii. 571.
+
+[16] See Plat. "Phaed." 69 C; Xen. "Symp." i. 10.
+
+[17] Or, "it is said." See Eur. "Orest." 5, and Porson ad loc.
+
+
+
+
+
+End of The Project Gutenberg Etext of The Economist by Xenophon
+
diff --git a/old/old/econm10.zip b/old/old/econm10.zip
new file mode 100644
index 0000000..5cde851
--- /dev/null
+++ b/old/old/econm10.zip