diff options
Diffstat (limited to 'old/1173-h/1173-h.htm')
| -rw-r--r-- | old/1173-h/1173-h.htm | 5510 |
1 files changed, 5510 insertions, 0 deletions
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—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. + </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—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—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—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—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—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—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. + </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—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}—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:—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—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?—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—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—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)—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—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. + </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—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...}— + 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?—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. + </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)—"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. + </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—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) + </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."—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)—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 + —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}—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—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? + </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"—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?—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)—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. + </p> +<pre xml:space="preserve"> + (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: +</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—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. + </p> + <p> + 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." + </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?—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—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—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."—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—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—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—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) + </p> +<pre xml:space="preserve"> + (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." +</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—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!—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)—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—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."—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—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. + </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?—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?—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— +</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)—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..."—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. & 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—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? + </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)—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—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). + </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—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> |