The minor works of Xenophon : viz. Memoirs of Socrates; The banquet; Hiero, on the condition of royalty; and Economics, or the science of good husbandry

THE

MINOR WORKS

OF

XENOPHON.

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1813.

t

PREFACE

TO

THE MEMOIRS OF SOCRATES.

Although the translator of the following Memoirs was
fully persuaded, that the far greater number of those who
favoured her with their names, and assisted her with their
interest, were influenced by much nobler motives, than
the expectation of receiving any thing very extraordinary
from her hand ; yet, so little did this appear to her any
reason for relaxing her endeavours, that, on the contrary,
she considered it as laying her under an additional obli-
gation to do all the justice she possibly could to her
author. It was partly on that account ; partly from sick-
ness ; and partly from some other accidents, not more
within her power to regulate, than the state of her own
health, that the publication of these Memoirs hath been
deferred beyond the time first mentioned in the proposals:
but if the task is, at la9t, discharged tolerably, the mind
of the translator will be set much at ease ; and the reader
find somewhat to repay him for his waiting.

That the Memoirs of Socrates, with regard to the
greatest part, are held in the highest estimation, is most

vi PREFACE.

certain ; and if there are some passages which seem ob-
scure; and of which the use doth not so plainly appear to
us at this distance of time ; and from the dissimilarity of
our customs and manners ; yet, perhaps, we might not do
amiss, in taking Socrates himself for our example in this
particular, as well as in many others ; who being presented
by Euripides with the writings of Heraclitus, and after-
wards asked his opinion of their merit; — " What I un-
derstand," said he, " I find to be excellent; and therefore
believe that to be of equal value, which I do not under-
stand."— " And, certainly," continues the admired modern
writer, from whom the quotation above was taken,
" this candour is more particularly becoming us in the
perusal of the works of ancient authors ; of those works
which have been preserved in the devastation of cities ;
and snatched up in the wreck of nations : which have
been the delight of ages ; and transmitted as the great
inheritance of mankind, from one generation to another :
and we ought to take it for granted, that there is a just-
ness in the connexion, which we cannot trace; and a
cogency in the reasoning, which we cannot understand."
The translator of the following sheets would willingly be-
speak the same candour, in reading the translations of
the ancient writers, which hath above been thought so
necessary for judging right of the originals. In the
preface to the Life of Cicero, the celebrated writer of it
thus expresses himself: — " Nor has that part of the task,"
said he, (speaking of the several passages he had trans-
lated from the writings of Cicero) " been the easiest to
me ; as those will readily believe who have ever attempted
to translate the classical writings of Greece and Rome."
It may, perhaps, be objected, " That candour alone is not

PREFACE. vii

sufficient for the present occasion :" to which it can only
be answered, " That something was to be done ; and, that
no pains hath been spared, to do it as well as possible."

The translator is sorry to find, that the title affixed to this
work hath not been approved of universally : and, in truth, that
inundation of trifles, follies, and vices, lately introduced into the
world, under the general appellation of Memoirs, hath occasioned
such an unhappy association of ideas, as doth not well suit with a
Xenophon's giving a relation of what a Socrates once said and did :
but the translator takes shelter for herself, under the respectable
names of Mr. Johnson and Mrs. Carter ; the one having, as she
thinks, explained the word Memoir in a manner consistent with
the present application of it ; and the other actually made choice
of it, for the very same purpose as is here done.

THE

DEFENCE OF SOCRATES

BEFORE

HIS JUDGES.

BY XENOPHON.

I have always considered the manner in which
Socrates behaved after he had been summoned to
his trial, as most worthy of our remembrance; and
that, not only with respect to the defence he made
for himself, when standing before his judges; but
the sentiments he expressed concerning his disso-
lution. For, although there be many who have
written on this subject, and all concur in setting
forth the wonderful courage and intrepidity where-
with he spake to the assembly ; so that it remain-
eth incontestable that Socrates did thus speak :
yet that it was his full persuasion, that death was
more eligible for him than life at such a season,
they have by no means so clearly manifested;
whereby the loftiness of his style, and the bold-
ness of his speech, may wear at least the appear-
ance of being imprudent and unbecoming.

But Hermogenes, the. son of Hipponicus, was

B

2 THE DEFENCE OF SOCRATES.

his intimate friend; and from him it is we have
heard those things of Socrates, as sufficiently
prove the sublimity of his language was only con-
formable to the sentiments of his mind. For,
having observed him, as he tells us, choosing
rather to discourse on any other subject than the
business of his trial; he asked him, " If it was
not necessary to be preparing for his defence?"
And "What!" said he, " my Hermogenes, sup-
pose you I have not spent my whole life in pre-
paring for this very thing?" Hermogenes desiring
he would explain himself : " I have," said he,
" steadily persisted, throughout life, in a diligent
endeavour to do nothing which is unjust; and this
I take to be the best, and most honourable prepa-
ration."

" But see you not, ' said Hermogenes, " that oft-
times here in Athens, the judges, influenced by
the force of oratory, condemn those to death who
no way deserve it; and, not less frequently, acquit
the guilty, when softened into compassion by the
moving complaints, or the insinuating eloquence,
of those who plead their cause before them?"

" I know it," replied Socrates ; " and therefore,
twice have I attempted to take the matter of my
defence under consideration : but the Genius*
always opposed me."

* Various have been the opinions concerning this Genius, or
Demon, of Socrates; and too many for the translator to enumerate.
What seems the most probable and satisfactory is, that the Genius
of Socrates, so differently spoken of, was nothing more than an
uncommon strength of judgement and justness of thinking; which
measuring events by the rules of prudence, assisted by long expe-

THE DEFENCE OF SOCRATES. 3

Hermogenes having expressed some astonish-
ment at these words, Socrates proceeded :

" Doth it then appear marvellous to you, my
Hermogenes, that God should think this the very
best time for me to die? Know you not, that
hitherto I have yielded to no man that he hath
lived more uprightly or even more pleasurably
than myself; possessed, as I was, of that well-
grounded self-approbation, arising from the con-
sciousness of having done my duty both to the
gods and men : my friends also bearing their
testimony to the integrity of my conversation !

rience and much observation, unclouded and unbiassed by any
prejudices or passions, rendered Socrates capable of looking, as it
were, into futurity, and foretelling what would be the success of
those affairs about which he had been consulted by others, or was
deliberating upon for himself. And, in support of this opinion,
they urge his custom of sending his friends — Xenophon, for
example — to consult the oracle when any thing too obscure for
human reason to penetrate was proposed to him : to which might
be added, as no mean testimony, his own practice on all such oc-
casions. But from whence this notion arose, of his being thus
uncommonly assisted, is not easy to determine. It might perhaps
be from nothing more, as some have imagined, than from his having
casually said on some occasion, " My Genius would not suffer
me ;" alluding to the notion whic^j, prevailed with many, that every
one had a Genius to watch over and direct him. And although
nothing more was at the first either intended or understood by it,
than when we say, " My good angel forbade me;" or, said so and
so to me ; yet, being verified by the event, it came at length to be
considered, by a superstitious people, as something supernatural:
and, as it added much weight to his counsel and instructions,
neither Socrates nor his friends were in haste to discredit such an
opinion; not looking upon themselves as obliged to it by any one
duty whatsoever.

4 THE DEFENCE OF SOCRATES.

But now, — if my life is prolonged, and I am spared
even to old age, — what can hinder, my Hermo-
genes, the infirmities of old age from falling upon
me ? My sight will grow dim ; my hearing,
heavy : less capable of learning, as more liable to
forget what I have already learnt: and if, to all
this, I become sensible of my decay, and bemoan
myself on the account of it • how can I say that I
still lived pleasantly ? It may be too," continued
Socrates, " that God, through his goodness, hath
appointed for me, not only that my life should
terminate at a time which seems the most season-
able; but the manner in which it will be termi-
nated shall also be the most eligible : for, if my
death is now resolved upon ; it must needs be,
that they who take charge of this matter will
permit me to choose the means supposed the most
easy ; free too from those lingering circumstances
which keep our friends in anxious suspense for us,
and fill the mind of the dying man with much
pain and perturbation. And when nothing offen-
sive, nothing unbecoming, is left on the memory
of those who are present ; but the man is dissolved
while the body is yet sound, and the mind still
capable of exerting itself benevolently ; who can
say, my Hermogenes, that so to die is not most
desirable ? And with good reason," continued
Socrates, " did the gods oppose themselves at
what time we took the affair of my escape under
deliberation, and determined, that every means
should be diligently sought after to effect it;
since, if our designs had been carried into execu-
tion, instead of terminating my life in the manner

THE DEFENCE OF SOCRATES. />

j

I am now going, I had only gained the unhappy
privilege of finding it put an end to hy the tor-
ments of some disease, or the lingering decays in-
cident to old age, when all things painful flow in
upon us together, destitute of every joy which
might serve to soften and allav them.

" Yet think not, my Hermogenes, the desire of
death shall influence me beyond what is reason-
able: I will not set out with asking it at their
hands : but if, when I speak my opinion of my-
self, and declare what I think I have deserved
both of gods and men, my judges are displeased ;
I will much sooner submit to it, than meanly en-
treat the continuance of my life, whereby I should
only bring upon myself many, and far greater
evils, than any I had taken such unbecoming pains
to deprecate."

In this manner Socrates replied to Hermogenes
and others : and his enemies having accused him
of " not believing in the gods, whom the city held
sacred; but, as designing to introduce other and new
deities ; and, likezvise, of his having corrupted the
youth:" Hermogenes farther told me, that So-
crates, advancing towards the tribunal, thus
spake :

" What I chiefly marvel at, O ye judges ! is
this; whence Melitus inferreth that I esteem
not those as gods whom the city hold sacred.
For that I sacrificed at the appointed festivals, on
our common altars, was evident to all others; and
might have been to Melitus, had Melitus been so
minded. Neither yet doth it seem to be asserted
with greater reason, that my design was to intro-

6 THE DEFENCE OF SOCRATES.

duce new deities among us, because I have often
said, • That it is the voice of God which giveth
me significations of what is most expedient;'
since they themselves, who observe the chirping of
birds, or those ominous words spoken by men,
ground their conclusions on no other than voices.
For, who among you doubteth whether thunder
sendeth forth a voice? or whether it be hot the
very greatest of all auguries? The Pythian priest-
ess herself; doth not she likewise, from the tri-
pod, declare, by a voice, the divine oracles? And,
truly, that God foreknoweth the future, and also
showeth it to whomsoever he pleaseth, I am no
way singular either in believing or asserting;
since all mankind agree with me herein; this dif-
ference only excepted, that whereas they say it is
from auguries*, omens, symbols, and diviners,
whence they have their notices of the future; I,
on the contrary, impute all those premonitions,
wherewith I am favoured, to a Genius; and I
think, that, in so doing, I have spoken not only
more truly, but more piously, than they who at-
tribute to birds the divine privilege of declaring
things to come : and that I lied not against God,
I have this indisputable proof; that whereas 1
have often communicated to many of my friends
the divine counsels, yet hath no man ever detected
me of speaking falsely."

No sooner was this heard, but a murmuring
arose among his judges; some disbelieving the

• See the learned Mr. Harris's Notes on these several particu-
lars, infra, b. i. p. 18.

THE DEFENCE OF SOCRATES. 7

truth of what he had said ; while others envied
him for being, as they thought, more highly
favoured of the gods than they. But Socrates,
still going on ; "Mark!" said he, " I pray ; and
attend to what is yet more extraordinary, that
such of you as are willing, may still the more dis-
believe that I have been thus favoured of the
deity : Chaerephon, inquiring of the oracle at y
Delphos concerning me, was answered by Apollo
himself, in the presence of many people, " That
he knew no man more free, more just, or more
wise than I"

On hearing this, the tumult among them visibly
increased : but Socrates, still going on, — " And
yet Lycurgus, the Lacedaemonian lawgiver, had
still greater things declared of him : for, on his
entering into the temple, the deity thus accosted
him : " I am considering," said he, " whether I
shall call thee a god, or a man!" Now Apollo
compared me not to a god. This, indeed, he
said, " That I by far excelled man." Howbeit,
credit not too hastily what ye have heard, though
coming from an oracle ; but let us thoroughly
examine those things which the deity spake con-
cerning me.

" Say then, where have you ever known any one
less enslaved to sensual appetite; whom more free
than the man who submits not to receive gift, or
reward, from the hands of any other? Whom can
you deservedly esteem more just, than he who can
so well accommodate himself to what he hath
already in his own possession, as not even to de-

<.

THE DEFENCE OF SOCRATES.

sire what belongeth to another ? Or how can he
fail of being accounted wise, who, from the time
he first began to comprehend what was spoken,
never ceased to seek, and search out, to the very
best of his power, whatever was virtuous, and good
for man? And, as a proof that in so doing I
have not laboured in vain, ye yourselves know,
that many of our citizens, yea, and many fo-
reigners also, who made virtue their pursuit,
always preferred, as their chief pleasure, the con-
versing with me. Whence was it, I pray you,
that when every one knew my want of power to
return any kind of pecuniary favour, so many
should be ambitious to bestow them on me ?
Why doth no man call me his debtor, yet many
acknowledge they owe me much ? When the city
is besieged, and every other person bemoaning his
loss, why do /appear as in no respect the poorer
than while it remained in its most prosperous
state? And what is the cause, that when others
are under a necessity to procure their delicacies
from abroad, at an exorbitant rate, / can indulge
in pleasures far more exquisite, by recurring to the
reflexions in my own mind ? And now, O
ye judges ! if, in whatsoever I have declared of
mvself, no one is able to confute me as a false
speaker; who will say I merit not approbation,
and that not only from the gods, but men ?

" Nevertheless, you, O Melitus, have asserted,
that I, — diligently applying myself to the con-
templation and practice of whatever is virtuous
— ' corrupt the youth:' — and, indeed, we well

THE DEFENCE OF SOCRATES. 9

know what it is to corrupt them. But show us,
if in your power, whom, of pious, I have made im-
pious; of modest, shameless; of frugal, profuse?
Who, from temperate is become drunken ; from
laborious, idle, or effeminate, by associating with
me? Or, where is the man who hath been en-
slaved, by my means, to any vitious pleasure
whatsoever?"

" Nay, verily !" said Melitus; " but I know of
many whom thou hast persuaded to obey thee
rather than their parents"

" And with good reason," replied Socrates,
" when the point in question concerned education;
since no man but knows that I made this my chief
study: and which of you, if sick, prefers not the
advice of the physician to his parents ? Even the
whole body of the Athenian people, — when col-
lected in the public assembly, — do not they follow
the opiuion of him whom they think the most
able, though he be not of their kindred? And, in
the choice of a general, do you not to your
fathers, brothers, nay even to yourselves, prefer
the man whom ye think the best skilled in mili-
tary discipline?"

" Certainly," returned Melitus; " neither can
any one doubt of its being most expedient."

" How then could it escape being regarded
even by you, Melitus, as a thing deserving the
highest admiration, that while in every other in-
stance the man who excels in any employment
is supposed not only entitled to a common regard,
but receives many, and those very distinguishing,

10 THE DEFENCE OF SOCRATES.

marks of honour ; 7, on the contrary, am perse-
cuted even to death, because I am thought by
many to have excelled in that employment which
is the most noble; and which hath for its aim the
greatest good to mankind; by instructing our
youth in the knowledge of their duty, and plant-
ing in the mind each virtuous principle !"

Now, doubtless, there were many other things
spoken at the trial, not only by Socrates, but his
friends, who were most zealous to support him ;
but I have not been careful to collect all that was
spoken, yet think I have done enough to show,
and that most plainly, that the design of Socrates
in speaking at this time, was no other than to
exculpate himself from any thing that might
have the least appearance of impiety towards the
gods, or of injustice towards men. For, with
regard to death, he was no way solicitous to im-
portune his judges, as the custom was with
others: on the contrary, he thought it the best
time for him to die. And, that he had thus
determined with himself, was still the more evi-
dent after his condemnation : for, when he was
ordered to fix his own penalty*, he refused to do

* In all cases where the laws had fixed the penalty, one single
verdict was thought sufficient; but where the laws were silent, a
second was necessary, to declare the punishment the offender had
incurred. Before this second sentence was pronounced, the judges
were ordered to value the crime, as Cicero calls it ; and the
offender himself was asked, What penalty he thought due to it?
and the merits of the case being afterwards debated, the valuation

THE DEFENCE OF SOCRATES. ] 1

it, neither would he suffer any other to do it for
him ; saying, that to fix a penalty implied a con-
fession of guilt. And, afterwards, when his friends
would have withdrawn him privately, he would
not consent; hut asked them, with a smile,
" If they knew of any place beyond the bor-
ders of Attica where death could not approach
him?"

The trial being ended, Socrates, as it is re-
lated, spake to his judges in the following
manner :

" It is necessary, O ye judges! that all they
who instructed the witnesses to bear, by perjury,
false testimony against me, as well as all those
who too readily obeyed their instructions, should
be conscious to themselves of much impiety and
injustice : but that I, in any wise, should be more
troubled and cast down, than before my condem-
nation, I see not, since I stand here unconvicted
of anv of the crimes whereof I was accused : for
no one hath proved against me that I sacrificed
to any new deity ; or by oath appealed to, or even
made mention of the names of, any other than
Jupiter, Juno, and the rest of the deities, which,
together with these, our city holds sacred :
neither have they once shown what were the

was admitted, or rejected, as the judges saw reason : but Socrates
incensed them so much with the answer he made them, that they
proceeded, without any delay, to pass the second, or decretory
sentence against him, and he was immediately condemned to
suffer death. — Pott. Antiq.

12 THE DEFENCE OF SOCRATES.

means I made use of to corrupt the youth, at the
very time that I was inuring them to a life of
patience and frugality. As for those crimes to
which our laws have annexed death as the
only proper punishment, — sacriiege, man-stealing*,
undermining of walls, or betraying of the city, —
my enemies do not even soy that any of these
things were ever once practised by me. Where-
fore I the rather marvel that ye have now judged
me worthy to die.

11 But it is not for me to be troubled on that
account : for, if I die unjustly, the shame must be
theirs who put me unjustly to death; since, if
injustice is shameful, so likewise every act of it;
but no disgrace can it bring ou me, that others
have not seen that I was innocent. Palamedes
likewise affords me this farther consolation : for
being, like me, condemned undeservedly, he fur-
nishes, to this very day, more noble subjects for
praise, than the man who had iniquitously caused
his destruction f. And I am persuaded that I

* It was the practice of many to steal slaves, or freemen's
children in order to sell for slaves, which was made capital at
Athens. — Potter.

+ When the Grecian kings were to go to the siege of Troy,
Ulysses, to save himself from going, counterfeited madness;
which Palamedes suspecting, ordered they should lay Ulysses's
son in the furrow where the father was ploughing with an ox and
an ass, and sowing salt. Ulysses immediately stayed the plough
to save his child ; by which being discovered, he was compelled
to go to the wars. For this, and for other reasons, Ulysses hated
Palamedes, and artfully contrived his death. — See infra, b. iv.

THE DEFENCE OF SOCRATES. 13

also shall have the attestation of the time to come,
as well as of that which is past already, that I
never wronged any man, or made him more
depraved ; but, contrariwise, have steadily en-
deavoured, throughout life, to benefit those
who conversed with me ; teaching them, to
the very utmost of my power, and that with-
out reward, whatever could make them wise and
happy.'*

Saying this, he departed ; the cheerfulness of
his countenance, his gesture, and whole deport-
ment, bearing testimony to the truth of what he
had just declared. And seeing some of those
who accompanied him weeping, he asked what it
meant? and why they were now afflicted? " For,
knew ye not," said he, " long ago, even by that
whereof I was produced, that I was born mortal?
If, indeed, I had been taken away when the
things which are most desirable flowed in upon
me abundantly, with good reason it might
have been lamented ; and by myself, as well
as others : but if I am only to be removed
when difficulties of every kind are ready to
break in upon me, we ought rather to rejoice,
as though my affairs went on the most prosper-
ously."

Apollodorus being present, — one who loved So-
crates extremely, though otherwise a weak man, —
he said to him, " But it grieveth me, my Socrates I
to have you die so unjustly!" Socrates, with
much tenderness, laying his hand upon his head,
answered, smiling, *' And what, my much-loved

14 THE DEFENCE OF SOCRATES.

Apollodorus ! wouklst thou rather they had con-
demned me justly ?"

It is likewise related, that on seeing Anytus
pass by, " There goes a man," said he, " not a
little vain-glorious, on supposing he shall have
achieved something great and noble, in putting
me to death, because I once said, ' that since he
himself had been dignified with some of the chief
offices in the city, it was wrong in him to breed
up his son to the trade of a tanner.' But be must
be a fool," continued Socrates, " who seeth not
that he who at all times performs things useful,
and excellent, is alone the hero. And, truly,"
added Socrates, " as Homer makes some, who were
near the time of their dissolution, look forward
into futurity; I, likewise, have a mind to speak
somewhat oraculously. Now it happened I was
once, for a short time, with this same son of
Anytus ; and plainly perceiving he neither wanted
talents nor activity, therefore I said, it was not
fitting that the young man should continue in
such a station : but continuing, as he still doth,
destitute at the same time of any virtuous in-
structor, to guide and restrain him within the
bounds of duty, he must soon fall a prey to some
evil inclination, that will hurry him headlong into
vice and ruin."

And, in thus speaking, Socrates prophesied not
untruly ; for the young man delighted so much in
wine, that he ceased not drinking, whether night
or day; whereby he became perfectly useless to
his country, to his friends, and even to himself.

THE DEFENCE OF SOCRATES. ]£

The memory of Anytus was likewise held in the
highest detestation*; and that not only on the
account of his other crimes, but for the scandalous
manner in which he had educated his son.

Now, it cannot be doubted but Socrates, by
speaking thus highly of himself, incurred the
more envy, and made his judges still the more
eager to condemn him ; yet I think, indeed, he
onlv obtained that fate which the gods decree to
those they most love ;— a discharge from life,
when life is become a burthen ; and that by a
means, of all others, the most easy. Yet here, as
well as on every other occasion, Socrates demon-
strated the firmness of his soul. For, although he
was fully persuaded that to die would be the best
for him, yet did he not discover any anxious soli-
citude, any womanish longings for the hour of
his dissolution ; but waited its approach with the
same steady tranquillity, and unaffected com-
placency, with which he afterwards went out of
life. And, truly, when I consider the wisdom
and greatness of soul, so essential to this man, I
find it not more out of my power to forget him,
than to remember, and not praise him. And if,
anions those who are most studious to excel in

* The Athenians soon became sensible of the mischief they
had done in putting Socrates to death ; and so hated the authors
of it, that they would not suffer any of them to light fire at their
hearths : they would not answer them a question : they would not
bathe with them ; and if they were seen to touch ever so large a
vessel of water, they threw it away as impure : till, at last, these
men, unable to bear this usage any longer, hanged themselves. —
Pla. in Ph^d.

16 THE DEFENCE OF SOCRATES.

virtue, there be any who hath found a person to
converse with, more proper than Socrates for
promoting his design, — verily we may well
pronounce him the most fortunate of all man-
kind.

XENOPIION'S MEMOIRS

OF

SOCRATES,

BOOK I.

CHAP. I.

I have often wondered by what arguments the
accusers of Socrates could persuade the Athenians
that he had behaved in such a manner towards
the republic as to deserve death : for the accu-
sation preferred against him was to this effect :

" Socrates is criminal; inasmuch as he ac-
" knowledgeth not the gods whom the republic
" holds sacred, but introduceth other and neto
" deities. — He is likewise criminal, because he
" corrupteth the youth"

Now, as to the first of these, that he acknow-
ledged not the gods zvhom the republic held sacred, —
what proof could they bring of this, since it was
manifest that he often sacrificed both at home
and on the common altars? Neither was it irt
secret that he made use of divination ; it being a
thing xvell known among the people, that Socrates

c

18 MEMOIRS OF SOCRATES. Book t.

should declare his genius gave him frequent inti-
mations of the future; whence, principally, as it
seems to me, his accusers imputed to him the
ciime of introducing nexv deities. But, surely,
herein Socrates introduced nothing newer, or more
strange*, than any other, who, placing confidence
in divination, make use of auguries f, and omens £,
and symbols ||, and sacrifices §. For these men

* The sense of this passage, together with the notes which here
follow upon the several particulars contained in it, were obligingly
given me by one not more known for his learning, than esteemed
for his candour and benevolence, — Mr. Harris, of Salisbury.

+ Auguries. In Greek 'Owvli, which originally signifying
birds, was, by metaphor, taken to signify that discovery of futurity
to which birds were supposed instrumental.

X Omens. In Greek ftj^ai, voices; either declarations of the
gods, by express words of their own, heard in temples, groves, and
other places ; or incidental expressions dropt by human beings,
who, without intending it themselves, were supposed to be made
channels of divine communications. Thus, when Paulus iEmilius
was just returned from the senate, where the conduct of the war
with the Macedonian king Perses had been decreed to his care, he
found his little daughter Tertia in tears. On his tenderly kissing
her, and demanding the cause : " My dear father,'' says she,
" poor Persia is dead." Persia (according to the Latin idiom for
Perses) was the name of her lap-dog. The father, eagerly em-
bracing her, cries out, " Accipio omen, mca flia." — My child, I
seize the omen. .ZEmilius soon after went, and Perses was con-
quered. Cic. de Divinat. lib. i. cap. 4rJ. According to this idea
of the word omen the old etymologists very properly inform us,
that it was originally written oremen quod fit ex ore, as being a
method of divination which proceeds from the mouth. 7m &<r'j .$.&+/: fal /

|| Symbols. In Greek Ei^£oAa, or Zvp&otoi, signs, symbols, /F}pg
or external types, by which something else more latent was sig-
nified; on the explanation of which depended the skill of the
diviner. Thus, from Cicero, in the same tract above quoted, we

Chap. r. MEMOIRS OF SOCRATES.

19

suppose not that the birds, or persons they meet
unexpectedly, know what is good for them ; but
that the gods, by their means, give certain intima-
tions of the future, to those who apply themselves
to divination. And the same also was his opinion,
only with this difference, that while the greatest
part say they are persuaded, or dissuaded, by the
flights of birds, or some accidental occurrence,
Socrates, on the contrary, so asserted concerning
these matters, as he knew them from an internal
consciousness; declaring it was his genius from
whom he received his information. And, in con-
sequence of these significations, (communicated,
as he said, by his genius,) Socrates would fre-
quently forewarn his friends what might be well
for them to do, and what to forbear ; and such as
were guided by his advice found their advantage
in so doing, while those who neglected it had no
small cause for repentance *.

learn, that when king Midas was a child, the ants, as he was sleep-
ing, filled his mouth with grains of corn ; and that when Plato
was sleeping in his cradle, the bee& came and seated themselves
on his lips. These symbols were explained to foretel the future
riches of the first, and the future eloquence of the latter. — Cic. de
Div. lib. i. cap. 36.

§ Sacrifices. In Greek 0rcri«». The inspection of the en-
trails of victims, and the divination thence deduced, are too well
known to need explanation.

* As an instance of this, it is said, that after the defeat of the
Athenians, at the battle of Delium, he told Alcibiades, and those
who were with him, " that he had just received intimations from
" his genius, that they should not take the same road the greatest
" part of their broken forces had taken, but turn into some other."
By which means those who paid regard to his admonitions

no MEMOIRS OF SOCRATES. Book I,

Now, who is there that will not readily acknow-
ledge, that Socrates could have no desire to appear
to his friends cither as an enthusiast, or arrogant
boaster? which, however, would have been un-
avoidable, had he openly asserted that notices of
the future had been given him by the Deity; while
a failure in the event made the falsehood of the
assertion notorious to all. Wherefore, it is mani-
fest Socrates foretold nothing but what he firmly
believed would, hereafter, be fulfilled : — But, where
could he place this full confidence, exclusive of a
deity ; and how could one, who thus confided, be
said to acknowledge no gods ?

Farther : — Although Socrates always advised his
followers to perform the necessary affairs of life in
the best manner they were able; yet, with regard
to every thing, the event whereof was doubtful,
he constantly sent them to consult the oracle,
whether it ought, or ought not, to be undertaken.
He likewise asserted, that the science of divination
was necessary for all such as would govern, suc-
cessfully, either cities or private families : for,
although he thought everv one might choose his
own way of life, and afterwards, by his industry,
excel therein; whether architecture, mechanics,
agriculture, superintending the labourer, managing

escaped : while the rest, being overtaken by a party of the enemy's
horse, were either killed on the spot or made prisoners. Neither
doth this, or any of the like instances, oppose the opinion of those
who say Socratcs's genius was nothing more than sound judgement
or reason, free from all the warpings and mists of passion ; improved
by experience and a careful observation of nature and things.
Cornelius Nepos called prudence a kind of divination.

Chap. i. MEMOIRS OF SOCRATES. 21

the finances, or practising the art of war ; yet even
here, the gods, he would say, thought proper to
reserve to themselves, in all these things, the
knowledge of that part of them which was of the
most importance; since he, who was the most
careful to cultivate his field, could not know, of a
certainty, who should reap the fruit of it. He who
built his house the most elegantly, was not sure
who should inhabit it. He who was the best
skilled in the art of war, could not say, whether it
would be for his interest to command the army :
neither he who was the most able to direct in the
administration, whether for his to preside over the
city. The man who married a fair wife, in hopes
of happiness, might procure for himself a source of
much sorrow ; and he who formed the most power-
ful alliances, might come in time, by their means,
to be expelled his country. Socrates, therefore,
esteemed all those as no other than madmen, who,
excluding the Deity, referred the success of their
designs to nothing higher than human prudence.
He likewise thought those not much better who
had recourse to divination on every occasion, as
if a man was to consult the oracle whether he
should give the reins of his chariot into the hands
of one ignorant or well versed in the art of driv-
ing; or place at the helm of his ship a skilful or
unskilful pilot. He also thought it a kind of im-
piety to importune the gods with our inquiries
concerning things of which we may gain the
knowledge by number, weight, or measure; it
being, as it seemed to him, incumbent on man to

22 MEMOIRS OF SOCRATES. Book i.

make himself acquainted with whatever the gods
had placed within his power : as for such things as
were beyond his comprehension, for these he ought
always to apply to the oracle; the gods being ever
ready to communicate knowledge to those whose
care had been to render them propitious.

Socrates was almost continually in men's sight.
The first hours of the morning were usually spent
in the places set apart for walking, or the public
exercises ; and from thence he went to the forum,
at the time when the people were accustomed to
assemble. The remainder of the day was passed
where might be seen the greatest concourse of the
Athenians; and, for the most part, he so dis-
coursed, that all who were willing might hear
whatsoever he said : yet no one ever observed So-
crates either speaking or practising any thing im-
pious or profane; neither did he amuse himself,
like others, with making curious researches into
the works of Nature ; and finding out how this,
which sophists call the world, had its beginning:
or what those powerful springs which influence
celestial bodies. On the contrary, he demonstrated
the folly of those who busied themselves much in
such fruitless disquisitions; asking, whether they
thought they were already sufficiently instructed
in human affairs, that they undertook only to
meditate on dwi?ie? Or, if passing over the Jirst,
and confining their inquiries altogether to the latter,
they appeared, even to themselves, to act wisely,
and as became men. He marvelled they should
not perceive, it was not for man to investigate

Chap. i. MEMOIRS OF SOCRATES. 23

such matters ; for those among them who arrogated
the most to themselves, because they could with
the greatest facility talk on these subjects, never
agreed in the same opinion ; but like madmen,
some of whom tremble when no danger is near;
while others fear no harm at the approach of things
hurtful : so these philosophers ; some of them
asserting there was no shame in saying or doing
any thing before the people ; others sending their
disciples into solitude, as if nothing innocent could
be performed by us in public : some regarding
neither temples nor altars, nor reverencing any
thing whatsoever as divine; while others thought
nothing could be found too vile for an object of
their adoration. Even among those who labori-
ously employed themselves in studying the uni-
verse, and the nature of all things, some imagined
the whole of being to be simply One only ; others,
that beings are in number infinite: some, that all
things are eternally moving ; others, that nothing
can be moved at all: some, that all things are
generated and destroyed; others, that there can
never be any generation or destruction of any thing*.

* This passage, with the following note upon it, together with
the note marked', page 24, were given to the translator by
Mr. Harris.

In this passage Socrates has reference to the speculations, partly
physical, partly metaphysical, of the philosophers who lived before
him, and whose writings now are either wholly lost, or only pre-
served in fragments by Aristotle, Cicero, Simplicius, &c. The
names of these ancient sages were Melissus, Parmenides, Anaxago>
ras, Heraclitus, Democritus, &c. It would be superfluous in this
place to say any thing concerning their opinions, the diversity among

24 MEMOIRS OF SOCRATES. Book i.

He would ask, concerning these busy inquirers
into the nature of such things as are only to be
produced by a divine power, whether, as those
artists who have been instructed in some art, be-
lieve they are able to practise it at pleasure, so
they, having found out the immediate cause, believe
they shall be able, for their own benefit, or that
of others, to produce winds and rain, the vicissi-
tudes of time, or the change of seasons ? Or if
indeed altogether destitute of this hope, they could
content themselves with such fruitless knowledge?

In this manner would he reason concerning;
those people who gave themselves up to such use-
less speculations. As for himself, man, and what
related to man, were the only subjects on which
he chose to employ himself. To this purpose, all
his inquiries and conversation turned upon what
was pious, what impious; what honourable, what
base; what just, what unjust; what wisdom, what
folly ; what courage, what cowardice ; what a state
or political community, what the character of a
statesman or politician ; what a government of
men*, what the character of one equal to such
government. It was on these, and other matters
of the same kind, that he used to dissert; in which

them is sufficiently set forth by our author, and it is on this diversity
rests the force of his argument.

* He speaks here of the government of men \i\ contradistinction
to that of brutes, as practised over sheep by shepherds, over cattle
by herdsmen, over horses by horsemen. The brutes all considered
?,s irrational, but man as rational. Sec this matter finely illustrated
by Xenophon, in the beginning of his Cyropcedia.

Chap. i. MEMOIRS OF SOCRATES. 25

subjects, those who were knowing he used to
esteem men of honour and goodness ; and those
who were ignorant, to be no better than the basest
of slaves*.

That the judges of Socrates should err concern-
ing him, in points wherein his opinion might not
be apparently manifest, I marvel not; but that
such things as had been spoken plainly, and acted
openly, should have no weight with them, is indeed
wonderful ; for, being of the senate, and having
taken, as was customary, the senatorial oath, by
which he bound himself to act in all things con-
formable to the laws, and arriving in his turn to be.
president of the assembly of the peoplef, he boldly
refused to give his suffrage to the iniquitous serw
tence which condemned the nine captains:]:, two of
whom were Erasmides and Thrasellus, to an unjust
death; being neither intimidated with the menaces
of the great, nor the fury of the people; but

* Epictetus confines the study and inquiries of men to yet nar-
rower bounds; for he says, — " As the subject-matter of a car-
" penter, is wood ; of a statuary, brass ; so of the art of living, the
" subject-matter is, each person's oxen life." — But the more enlarged
scheme of Socrates seems more amiable, as more just.

+ Epistate.

% The crime alleged against these men was, their not having
taken care to pay the last rites to the dead after a sea-fight with the
Lacedemonians, though they could plead in excuse for the not doing
it, the being prevented by a violent storm. Socrates, notwithstand^
ing Theramenes, one of his followers and friends, had preferred the
accusation, opposed it strongly ; and when called upon to put the
judgement in writing, as his office required him, he told them at first
he was unacquainted with the law-terms; and at last absolutely
refused to do it.

*j6 MEMOIRS OF SOCRATES. Book i.

steadily preferring the sanctity of an oath to the
safety of his person : for he was persuaded the
gods watched over the actions and the affairs of
men in a way altogether different to what the
vulgar imagined ; for while these limited their
knowledge to some particulars only, Socrates,, on
the contrary, extended it to all; firmly persuaded,
that every word, every action, nay even our most
retired deliberations, were open to their view#;
that they were every where present, and commu-
nicated to mankind all such knowledge as related
to the conduct of human life : wherefore, I greatly
wonder the Athenians could ever suffer themselves
to be persuaded that Socrates retained sentiments
injurious to the Deity ! He, in whom nothing was
ever observed unbecoming that reverence so justly
clue to the gods ; but, on the contrary, so behaved
towards them, both in regard to his words and his
actions, that whoever shall hereafter demean him-
self in such a manner, must be, in fact, and ought
also to be esteemed, a man of the truest and most
exemplary piety.

* " When you have shut your door," saith Epictetus, " and
*' darkened your room, remember never to say, You are alone: for
" God is within, and your genius is within, and what need they of
44 light to see what you are doing ?" — Carter's Epic.

Chap. ii. MEMOIRS OF SOCRATES. 27

CHAP. II.

But it is still matter of more wonder to me, that
any one could be prevailed on to believe that So-
crates was a corrupter of youth ! Socrates, the most
sober and the most chaste of all mankind ! support-
ing with equal cheerfulness the extreme, whether
of heat or cold*' ! who shrunk at no hardships, de-
clined no labour, and knew so perfectly how to
moderate his desires, as to make the little he pos-
sessed altogether sufficient for him ! Could such
a one be an encourager of impiety, injustice,
luxury, intemperance, effeminacy? But, so far
from any such thing, that on the contrary he re-
claimed many from these vices, by kindling in
their minds a love of virtue; encouraging them to
think, that by a steadfast perseverance they might
make themselves esteemed, by becoming virtuous
men : and although he never undertook to be a
teacher of others ; yet, as he practised the virtues
he sought to recommend, those who conversed
with him were animated with the hopes of becom-
ing one day wise, from the influence of his ex-
ample. Not that Socrates ever omitted a due con-

* It was his custom never to drink on his return from his ex-
ercises, till after having poured abroad the first bucket of water,
though ready to die with thirst and heat ; and this, as he said, to
exercise his patience, and accustom his sensual appetites the better
to obey his reason.

OS MEMOIRS OF SOCRATES. Book i.

cern for bis body; neither did be commend tbosc
who did: be would even frequently blame tbe
peoj)le whose custom it was to eat to excess, and
afterwards use immoderate exercise; saying, tbat
men should only eat till nature was satisfied, and
then apply tbemselves to some moderate exercise;
which would not only keep tbe body in health,
but set tbe mind at liberty for tbe more proper
discharge of its peculiar duties.

In bis apparel nothing was either delicate or
ostentatious; and the same mieiit be said with
respect to bis whole manner of living: yet no
man ever became avaricious from having conversed
with Socrates: on the contrary, many were re-
claimed from this infamous vice, by his example,
as they had been already from many others; while
they observed him not only to forbear tbe taking
any reward of those who sought his conversation,
but heard him earnestly contend it was necessary
to do so, for any one who desired to avoid slavery :
for such, he would say, as submit to receive a
pecuniary return for tbe instructions they bestow,
are no longer at liberty to give, or withhold them ;
but, like so many slaves, are at the will of those
from whom they are content to receive wages:
therefore he much admired, that the man who
professed himself a teacher of virtue, should debase
himself so far; unless he either understood not,
that to gain a virtuous friend was the greatest of
all acquisitions ; or at least feared, that such as had
been made wise and virtuous by his instructions,
might yet be wanting in gratitude to their greatest
bene factor.

Chap. ti. MEMOIRS OF SOCRATES. 29

But, far from any such absurdity, Socrates, with-
out setting himself up for an instructor, had full
confidence, that all who attended to his discourses,
and embraced his doctrines, would never fail in
point of friendship, either to him or to each other:
■ — How then could a man like this, be a corrupter of
youth ; unless, haply, the study of virtue should be
the way to corrupt the morals, and incline man-
kind to become more dissolute?

But, say his accusers, " Socrates makes those
who converse with him contemners of the laws ;
calling it madness to leave to chance the election
of our magistrates ; while no one would be will-
ing to take a pilot, an architect, or even a teacher
of music, on the same terms; though mistakes in
such things would be far less fatal than errors in
the administration." With these, and the like
discourses, he brought (as was said) the youth by
decrees to ridicule and contemn the established
form of government ; and made them thereby the
more headstrong and audacious.

Now, it seemeth to me, that whoever applies
himself to the study of wisdom, in hopes of be-
coming one day capable of directing his fellow-
citizens, will not indulge, but rather take pains to
subdue whatever he finds in his temper of turbu-
lent and impetuous; knowing that enmity and
danger are the attendants on force ; while the path
of persuasion is all security and good- will : for they
who are compelled hate whoever compels them,
supposing they have been injured ; whereas we
conciliate the affection of those we gain by per-

30 MEMOIRS OF SOCRATES. Book i.

suasion ; while they consider it as a kindness to
be applied to in such a manner. Therefore it is
only for those to employ force who possess
strength without judgement; but the well-advised
will have recourse to other means. Besides, he
who pretends to carry his point by force, hath
need of many associates; but the man who can
persuade, knows that he is of himself sufficient
for the purpose: neither can such a one be sup-
posed forward to shed blood; for, who is there
would choose to destroy a fellow- citizen, rather
than make & friend of him, by mildness and per-
suasion ?

But, adds his accuser, " Critias and Alcibiades
were two of his intimate friends ; and these were
not only the most profligate of mankind, but in-
volved their country in the greatest misfortunes ;
for, as among the thirty none was ever found so
cruel and rapacious as Critias; so, during the de-
mocracy, none was so audacious, so dissolute, or
so insolent, as Alcibiades."

Now I shall not take upon me to exculpate
either of these men ; but shall only relate at what
time, and, as I think, to what end, they became the
followers of Socrates.

Critias and Alcibiades were, of all the Athenians,
by nature the most ambitious; aiming, at what
price soever, to set themselves at the head of the
commonwealth, and thereby exalt their names be-
yond that of any other : they saw that Socrates
lived well satisfied with his own scanty posses-
sions ; that he could restrain every passion within

Chap. XI. MEMOIRS OF SOCRATES. 31

its proper bounds, and lead the minds of his
hearers, by the power of his reasoning, to what
purpose he most desired. Understanding this,
and being such men as we have already described
them, will any one say it was the temperance of
Socrates, or his way of life, they were in love with ;
and not rather, that by hearing his discourses, and
observing his actions, they might the better know
how to manage their affairs, and harangue the
people? »

And, truly, I am thoroughly persuaded, that if
the gods had given to these men the choice of
passing their whole lives after the manner of
Socrates, or dying the next moment, the last
would have been preferred, as by much the most
eligible. And their own behaviour bears sufficient
testimony to the truth of this assertion; for, no
sooner did they imagine they surpassed in know-
ledge the rest of their contemporaries, who, toge-
ther with themselves, had attended on Socrates,
but they left him, to plunge into business and
the affairs of the administration ; the only end
they could propose, in desiring to associate with
him.

But, perhaps, it may be objected, that Socrates
ought not to have discoursed with his followers on
the affairs of government, till he had first instructed
them how to behave with temperance and discre-
tion. Far am I from saying otherwise : and shall
only observe, that it is commonly the practice with
those who are teachers of others, to perform in the
presence of their pupils the things they would
recommend ; to the end, that while they enforced

32 MEMOIRS OF SOCRATES. Book i.

them on their minds, by the strength of their
reasonings, they might set forth, by their example,
the manner in which they are clone.

Now, with respect to either of these methods of
instruction, I know not of any who went beyond
Socrates; his whole life serving as an example of
the most unblemished integrity; at the same time
that he ever reasoned with a peculiar force and
energy, on virtue, and those several duties which
are becoming us as men. And it is certain, that
even Critias and Alcibiades themselves behaved
soberly and wisely all the time they conversed
with him ; not that they feared punishment; but
as supposing a regular conduct would best serve
the end they had in view.

Nevertheless, I know there are many who value
themselves on the account of their philosophy ;
who allow not that a virtuous man can ever be any
other than virtuous, but, that he who is once tem-
perate, modest, just, must always remain so; be-
cause the habits of these virtues being deeply im-
printed, cannot afterwards be erased out of the
minds of men. But I hold not this opinion ; for,
as the body from disuse may come in time to be
deprived of all its powers, so the mental faculties
may lose all their energy, through a neglect of
their being exerted duly, and the man no longer
able to act, or not act in the manner that best be-
comes him. Therefore fathers, although otherwise
well assured of the good disposition of their chil-
dren, forget not to warn them against the com-
pany of ill men; knowing, that as to converse with
the good must exercise and improve every virtue;

Chap. ii. MEMOIRS OF SOCRATES. 33

so to associate with the bad must prove no less per-
nicious and baneful. And to this purpose also the
poet* :

" Although unconscious of the pleasing charm,
The mind still bends where friendship points the way :

Let virtue then thy partner's bosom warm.
Lest rice should lead thy soften'd soul astray."

And that other :

" In the same mind, now good, now bad, prevails."

And with these do I agree ; for as we may ob-
serve people who have learnt verses soon forget
them, if not frequently repeated, so will it prove
with regard to the precepts of philosophy; thev
slip out of the memory, and along with them we
lose the very ideas which kindled and nourished
in our souls the love of virtue ; which ideas once
gone, no wonder if the practice of it ceases soon
after. I have observed farther, that such men as
are hurried away with an inordinate love, whether
of wine or women, become less capable of attend-
ing to what will be for their advantage, or refrain-
ing from what is to their harm ; so that it hath
often happened that many, who before were re-
markable for their economy, no sooner became
slaves to one or other of these passions, but all
things went to ruin ; and having squandered away
their substance, were compelled, through want, to

* Theogxis. — The character of this poet is, u that he rescued
poetry from Uifling and useless subjects, to employ it in the service
of virtue and goodness." He was born in the 3Qth Olympiad.

fcf» Th:< elegant translation was given me by a kind friend.

D

34 MEMOIRS OF SOCRATES. Book r.

submit to such offices as they themselves had once
thought shameful. How then shall we say, that
he who is once temperate cannot become intem-
perate ? or that he who acts- uprightly at one time,
cannot at another act the very contrary ? For my-
self, I am persuaded that no one virtue can subsist
that is not diligently and duly exercised, and
temperance more especially ; because our sensual
desires, being seated with our minds in the same
body, are continually soliciting us to a compliance
with those appetites Nature hath implanted, though
at the expense of virtue and all things virtuous:
wherefore I can well imagine that even Alcibiades
and Critias could restrain their vitious inclinations
while they accompanied with Socrates and had the
assistance of his example; but being at a distance
from him, Critias retiring into Thessaly, there very
soon completed his ruin, by choosing to associate
with libertines rather than with such as were men
of sobriety and integrity; while Alcibiades, see-
ing himself sought after by women of the highest
rank, on account of his beauty ; and at the same
time much flattered by many who were then in
power, because of the credit he had gained, not
only in Athens, but with such as were in alliance
with her : in a word, perceiving how much he was
the favourite of the people, and placed, as it were,
above the reach of a competitor, neglected that
care of himself which alone could secure him :
like the athletic, who will not be at the trouble to
continue his exercises, on seeing no one near able
to dispute the prize with him. Therefore, in such
an extraordinary concurrence of circumstances as

Chap. ii. MEMOIRS OF SOCRATES. 35

befell these men, puffed up with the nobility of
their birth, elated with their riches, and inflamed
with their power, if we consider the company they
fell into, together with their many unhappy op-
portunities for riot and intemperance, can it seem
wonderful, separated as they were from Socrates,
and this for so long a time too, if at length they
became altogether degenerate, and rose to that
height of pride and insolence to which we have
been witnesses?

But the crimes of these men are, it seems, in
the opinion of his accuser, to be charged upon
Socrates ; yet allows he no praise for keeping
them within the bounds of their duty in that part
of life which is generally found the most intempe-
rate and untractable : nevertheless, on all other
occasions, men judge not in this manner. For,
what teacher of music, or any other art or science,
was ever known to incur censure, because the
scholar, whom he had well instructed, forgot all
he had been taught, when placed under the care
of some other master? Or what father would
condemn those companions of his son with whom
the first years of his life had been spent innocently,
because afterwards he had been drawn aside into
riot and debauchery by associating himself with
very different people? Will he not rather bestow
the greater praise on the one, by how much more
he sees his son hath been corrupted by the other ?
Even parents themselves are not blamed for the
faults of their children, though educated under
their own eye, provided they are careful not to
set before them any ill example,

36 MEMOIRS OF SOCRATES. Book i.

Here, then, is the test whereby to have tried
Socrates: " Hath his life been wicked? let him
be considered, and condemned, as a wicked man :
but, if otherwise; if lie hath steadily and in-
variably persevered in the paths of virtue, accuse
him not of crimes which his soul never knew."

" Yet it may be he countenanced those vices
in others which in his own person he chose not
to commit."

But far from Socrates were all such compliances!
On the contrary, when Critias was insnared
with the love of Euthydemus, he earnestly en-
deavoured to cure him of so base a passion; show-
ing how illiberal, how indecent, how unbecoming
the man of honour, to fawn, and cringe, and
meanly act the beggar : before him, too, whom of
all others he the most earnestly strove to gain the
esteem of; and, after all, for a favour which carried
along with it the greatest infamy. And when he
succeeded not in his private remonstrances, Critias
still persisting in his unwarrantable designs,
Socrates, it is said, reproached him in the presence
of many, and even before the beloved Euthyde-
mus ; resembling him to a swine, the most filthy
and disgusting of all animals. For this cause
Critias hated him ever after; and, when one of the
Thirty, being advanced, together with Charicles, to
preside in the city, he forgot not the affront; but,
in order to revenge it, made a law, wherein it was
forbidden that any should teach philosophy in
Athens*: by which he meant, having nothing in

* This law was again abrogated upon the expulsion of the
thirty tyrants. — See Potter's Grecian Antiquities, vol. i. chap. 25.

Chap.it. MEMOIRS OF SOCRATES. 37

particular against Socrates, to involve him in the
reproach cast by this step on all the philosophers;
and thereby render him, in common with the rest,
odious to the people : tor / never heard Socrates
say that he taught philosophy; neither did I know
any who ever did hear him : but Critias was
stung; and he determined to show it. — Now,
after the Thirty had put to death many of the
citizens, and some of them of the best rank*, and
had given up the reins to all manner of violence
and rapine, Socrates had said somewhere, " that
it would astonish him much, if he who lost part
of the herd every day, while the rest grew poorer
and weaker under his management, should deny
his beino- a bad herdsman : but it would astonish
him still more, if he who had the charge of the
city, and saw the number of his citizens decrease
hourly, while the rest became more dissolute and
depraved under his administration, should be
shameless enough not to acknowledge himself an
evil ruler." These words, therefore, of Socrates,
being told to Critias and Charicles, they sent for
him; and showing him the law, straitly forbade him
to discourse any more with the young men. So-
crates then asked, " if it was permitted him to
propose some questions touching some parts of
the said law, which he said he could not tho-
roughly understand;" and being answered it was
permitted : " I am always," said he, " most ready

* It is said, that the number of those put to death by these ty-
rants was fourteen hundred ; and this, without the least form of
Jaw : besides five thousand, who were driven into banishment.

38 MEMOIRS OF SOCRATES. Book i.

to obey the laws ; but, to the end I may not trans-
gress unwittingly, inform me, I pray you, whether
you take philosophy, as it stands here condemned
by you, to consist in reasoning right, or reasoning
'wrong ; since, if you intend it to imply the first,
then must we henceforth beware how we reason
right ; but if the latter is meant, the consequence
is plain, then must we endeavour to mend our
reasoning."

At these words Charicles being much enraged,
said to him, " Since you are so ignorant, Socrates,
and withal so dull of apprehension, we will express
ourselves in terms somewhat more easy to be un-
derstood : refrain altogether from talking with the
young men."

" It is well," answered Socrates: " but that
nothing of ambiguity may remain in the present
case, tell me, I pray you, how long are men called
young ? "

" So long," replied Charicles, " as they are re-
fused admittance into the senate, as supposed not
yet arrived at maturity of judgement: or, in other
words, till they are thirty."

" But suppose I should want to buy something
of a merchant, must I not ask the price of it if
the man is under thirty?"

" Who says any such thing?" returned Cha-
ricles. " But, Socrates," said he, " it is so much
your custom to ask questions when you are not
ignorant of the matter in hand, that I do not
wonder at your doing so now. Let us, however,
have done for the present with your trifling inter-
rogatories."

Chap. ii. MEMOIRS OF SOCRATES. 39

" But what if some young 7nan, as he passes
along, should ask me in haste, ' Where lives Cha-
ricles? where's Ciitias goner' Must I not answer
him?"

" It is hardly intended to prohibit such things,"
returned Charicles : when Ciitias interrupting
them ; " And /, Socrates, / can inform thee of
something more thou hast to refain from : keep
henceforth at a proper distance from the carpen-
ters, smiths, and shoemakers; and let us have no
more of your examples from among them. And,
besides, I fancy they are sufficiently tired with
your bringing them in so often in your long dis-
courses."

" Must I likewise give up the consequences,"
said Socrates, " deducible from these examples,
and concern myself no longer with justice and
piety, and the rules of right and wrong?"

" Thou must, by Jupiter!" replied Charicles.
" And, Socrates," said he, * to make all sure,
trouble not thyself any more with the herdsmen,
for fear thou shouldst occasion the loss of more
cattle*."

Now, from this, it is evident, that what Socrates
once said concerning the cattle, being told these

* Some understand this as referring to a certain coin in use
among the Athenians, whereon was stamped the figure of am ox, as
if Charicles had threatened Socrates with a fine ; but there are
others, and seemingly with more reason, who think that Charicles
aimed his menace rather at the life than wealth of Socrates, when
he thus turns his own words upon him, and bids him take care
" that he himself does not occasion the loss of more cattle." It
seems a witticism, too, well suiting such a man.

40 MEMOIRS OF SOCRATES. Book i.

men, had greatly inflamed their rage against him.
Hence also mav be seen how Ions; Critias con-
tinned to associate with Socrates, and what the
affection they had for each other. I might here
likewise add, how seldom it is we make proficiency
under people who are not pleasing to us ; and that
the conversation of Socrates did not render him
so either to Critias or Alcibiades, may well be sup-
posed. Even at the very time they followed him,
their chief delight was in conversing with such
persons as they believed the most skilful in the
affairs of state- their only design being to govern
the republic. And, agreeably to this, they tell us
that Alcibiades, when under the age of twenty,
coming to Pericles his tutor, and at that time sole
director of the Athenian state, entered into the
following conversation with him concerning the
laws :

" My Pericles," said he, " can you explain to
me what a laxo is?" " Undoubtedly," returned
the other. " Then, I conjure you by the immor-
tal gods!" said Alcibiades, " instruct me in this
point : for when I hear men praised for their strict
observance of the laws, it seems to me evident,
that he can no way pretend to that praise who is
altogether ignorant what a lazo is."

" Your request," my Alcibiades, " is not diffi-
cult to be complied with : for that is a law, which
the people agree upon. in their public assemblies,
and afterwards cause to be promulgated in a pro-
per manner; ordaining what ought, or ought not,
to be done."

Chap. ii. MEMOIRS OF SOCRATES. 41

" And what do they ordain ; to do good, or to

do evil?"

" Not evil, most assuredly, my young man."

" But what do you call that," said Alcibiades,
which in states where the people have no ride, is
advised and ordained by the few who may be then
in power?"

" I call that likewise a law" replied Pericles ;
" for the laws are nothing but the injunctions of
such men as are in possession of the sovereign
authority."

" But when a tyrant is possessed of this sove-
reign authority, are the things he ordains to be
received as laws?"

" As laws," returned Pericles.

" What then is violence and injustice?" said Al-
cibiades : " Is it not when the strong compel the
more weak, not by mildness and persuasion, but
force, to obey them ? "

" I think it is."

" Will it not then follow, that what a tyrant
decrees, and compels the observance of, not only
without, but contrary to the will of the people ; is
not law, but the verv reverse to it?"

" I believe it may," answered Pericles ; " for I
cannot admit that as a law, which a tyrant enacts,
contrary to the will of the people."

" And when the few impose their decrees on
the many, not by persuasion, but fcree ; are we lo
call thi$ also violence?"

" We are : and truly, I think," said Pericles,
*c that whatever is decreed and enforced without

42 MEMOIRS OF SOCRATES. Book i.

the consent of those who are hereafter to obey, is
not law, but violence."

" Then ought that also, which is decreed by the
people, contrary to the will of the nobles, to be
deemed violence, rather than law ? "

" No doubt of it," replied Pericles : " But, my
Alcibiades," continued he, " at your age we were
somewhat more acute in these subtilties, when we
made it our business to consider them, as we now
see you."

To which, it is said, Alcibiades returned answer :
" Would to the gods then, my Pericles, I might
have conversed with you at the time when you
best understood these sort of things !" In conse-
quence, therefore, of this most ambitious disposi-
tion, no sooner did these men suppose they had
acquired some advantages over the persons then
employed in the administration, but they forbore
to associate any longer with Socrates : for, be-
sides that his company was no way pleasing to
them, on other considerations ; they could still less
brook his frequent remonstrances for the many
irregularities of their lives : therefore they plunged
at once into business, and the affairs of the com-
monwealth ; the only end for which they had ever
been among his followers.

But Crito, Chaerephon, Chaerecrates, Simmias,
Cebes, Phaedo, and many others, were continually
with him ; not from the hope of becoming, by his
means, better orators, whether at the bar, or be-
fore the people ; but better men : capable of dis-
charging all those duties which they owed to

Chap. ii. MEMOIRS OF SOCRATES. 43

themselves, to their country, to their families,
their friends, their fellow-citizens. And, so far
were these men from practising what was dis-
honest, that whether in youth or in age, not one
of them ever incurred even the suspicion of any
crime.

But, saith his accuser, " Socrates encourageth
his followers to despise their parents; inasmuch as
he persuadeth them that he is able to make them
wiser than they ; declaring still farther, that as it
is lawful for a son to confine his father in chains
when convicted of madness, so ought the ignorant
also to be confined by him who is possessed of
superior knowledge."

Now, whatever his accuser might endeavour to
insinuate, it is certain Socrates was very far from
being of such an opinion. On the contrary, it
was common with him to say ; " that whoever
pretended to confine another on the account of
his ignorance, might himself be thus treated by
those who were still more knowing." And, to this
purpose, he would often discourse on the essen-
tial difference between madness and ignorance:
saying, on such occasions, plainly and clearly;
" that it was indeed necessary, and for the bene-
fit of himself ] as well as his friends, that the mad-
man should be unchained ; but, that he who was
ignorant in any thing useful, should only be in-
structed, by such persons as were qualified to give
him proper instruction."

His accuser, however, went on to assert, " that
Socrates not only taught the youth to have a con-
tempt for their parents, but for the rest of their

44 MEMOIRS OF SOCRATES. Book i.

kindred; since he would frequently declare, that
when men were sick, or had a law-suit upon their
hands, they had not recourse to any of their kin-
dred for relief: but to the lawver in one case, and
the physician in the other. And, with regard to
friendship, he would likewise say, " that an useless
good-will, unaccompanied with the power of serv-
ing, was little to be accounted of: but the man
to be esteemed and preferred, should be one who
not only knows what is for our advantage, but can
so explain it as to make us likewise know it;"
thereby insinuating, as was pretended, into the
minds of the youth, that he himself was the friend
to be chosen before any other, as being the best
able to direct in the way of wisdom ; while the
rest of mankind, in comparison with him, were of
small estimation.

Now, that I myself have heard him talk after
some such manner, concerning relations, fathers,
and friends, is most certain. And I remember
him saying, " that when the soul, in which
thought and reason alone reside, retires from the
body, although it may be the body of a father, or
a friend, we remove it from our sight as speedily
as well may be. And whereas no man can be
doubted as to the love he beareth to his own body ;
yet who is there, would he ask, that scruples to
take away from it the part that is superfluous? to
cut the hair, or pair the nails ; or remove the whole
limb, when mortified? for which purpose the sur-
geon is called in, and the steel and the caustick
not only readily submitted to, but the hand which
applies them liberally rewarded. The spittle, he

Chap. ii. MEMOIRS OF SOCRATES. 45

would say, men were glad to cast from them, be-
cause, remaining in the mouth, it was both useless
and offensive. But, notwithstanding all this,
Socrates never intended, though he talked in such
a manner, that fathers were to be buried alive, or
that he himself should have a limb taken off; but
he intended to let us see, that whatever is useless
can be of no estimation; in order to excite in his
hearers a desire to improve, and make themselves,
as far as may be, serviceable to others; to the end,
that if they wished to be regarded by their
parents, or respected and honoured by their
brethren or kindred, they might urge their claim
on the account of merit, and not owe the xvhole
only to consanguinity." " But," says his accuser,
" Socrates, the better to convey, and at the same
time conceal the malignity of his intentions, hath
chosen many passages from our most celebrated
poets, whereby to convey his poison to the peo-
ple, and dispose them the more readily to fraud
and oppression;" for having often cited that line
of Hesiod's,

" Employ thyself in any thing, rather than
stand idle ;"
It was pretended he meant to insinuate it as the
poet's opinion, " that no employment whatever
could be unjust or dishonourable from whence
profit might arise:" whereas, in truth, nothing
could be farther from the design of Socrates : for,
although he constantly maintained that labour
and employment were not only useful, but honour'
able ; and idleness no less reproachful, than perni-
cious to man; yet he never concluded without

46 MEMOIRS OF SOCRATES. Book i.

saying, " that he alone could be considered as
not idle, who was employed in procuring some
good to mankind ; but that the gamester, the
debauchee, and every other whose end was only
evil, were emphatically to be called so; and, in
this sense, he might, with good reason, adopt that
line of Hesiod's,

" Employ thyself in any thing, rather than,
staud idle."

But it was still farther alleged, that Socrates
frequently introduced these lines of Homer;
where, speaking of Ulysses, he says,

" Each prince of name, or chief in arms approv'd,
Me fir'd with praise, or with persuasion mov'd:

* Warriors like you, with strength and wisdom blest,
By brave examples should confirm the rest:'

" But if a clam'rous vile plebeian rose,

Him with reproof he checkt, or tam'd with blows :

• Be still, thou slave, and to thy betters yield ;
tJnknown alike in council and in field !' Pope.

These words, it was said, he would explain in
such a manner, as if the poet hereby meant to
recommend roughness, severity, and stripes, as the
only proper arguments to be made use of against
the vulgar and the indigent. But Socrates was
not absurd enough to draw such conclusions;
for how then could he have complained, if he
himself had been rudely treated ? But he asserted,
and mio-ht strengthen his assertion with these
lines from Homer; " that such as could neither
counsel nor execute, equally unfit, whether for the
city or the camp; these, and such as these, and

Chap. ii. MEMOIRS OF SOCRATES. 47

more especially when insolent and unruly, ought
to be reduced to reason, without any regard to the
extent of their possessions."

And it is certain nothing more could be in*
tended : for, as to himself, Socrates loved the
people: his benevolence even extended to all
mankind ; insomuch that, although he was sought
after by foreigners as well as Athenians, he took
no reward from any who applied to him, but
freely imparted that wisdom he was endued with.
Yet so did not others. On the contrary, many,
who were become rich by his liberality, sold, at
no mean price, but a small part of that which had
cost them nothing : while, uninfluenced by his
example, and beariug no resemblance to him in
affection to the people, they refused to converse
with any who were not able to pay, and that
largely, for their instruction.

And, indeed, by this conduct Socrates had ren-
dered the city of Athens renowned throughout all
Greece; so that, if it was said of Lychas, the
Lacedemonian, " that he was the glory of Sparta,"
because he entertained, at his own expense, the
strangers who resorted thither at one of the feasts
made in honour of Apollo, much rather might be
said of Socrates, " that he was the glory of
Athens," whose whole life was one continued
largess; and who, dispensing with a liberal hand
his inestimable treasure, sent no one ever away
from him without making him, if willing, a wiser
and a happier man. Wherefore, it should seem,
that had Socrates been treated by the Athenians
according to his merit, public honours would have

48 MEMOIRS OF SOCRATES. Book i.

been decreed him much rather than a shameful
death. And, after all, for whom do the laws
appoint this punishment? Is it not for the thief?
for the assaulter on the highway ? for the under-
miner of walls, and the committer of sacrilege?
But where, among mankind, shall we find any
one at so great a distance from any of these
crimes as Socrates? Who can accuse him of hold-
ing intelligence with the common enemy? of
spreading sedition and treason throughout the*
city? or of having been the cause of any one
public calamity whatsoever? Where is he who,
in private life, can say, " Socrates hath defrauded
me of my possessions, or hath injured me in any
kind?" Nay, when did he incur even the sus-
picion of any of these things? And as to the
points whereof he stood accused, could he be a
denier of those very gods whom in so eminent a
manner he worshipped? Could he be a corrupter
of youth, whose only employment was to root out
of the mind of man every vitious inclination, and
plant in their stead a love of that virtue, which is
so amiable in itself, and so becoming us as men,
and which alone hath the power to make, whether
cities or private families, flourishing and happy ?
This being so, who seeth not how much his country
stood indebted to Socrates? and that honours, not
ignominy, should have been his reward?

Chap. hi. MEMOIRS OF SOCRATES. 49

CHAP. III.

Now, as I am persuaded the benefit arising to
all those who accompanied with Socrates was not
less owing to the irresistible force of his example
than to the excellency of his discourses, I will set
down whatever occurs to my memory, whether it
relates to his words or his actions.

And first, with respect to sacred rites and in-
stitutions. In these things it was ever his practice
to approve himself a strict observer of the answer
the Pythian priestess gives to all who inquire the
proper manner of sacrificing to the gods, or pay-
ing honours* to their deceased ancestors; " Fol-
lozv" saith the god, " the custom of your country :"
and therefore Socrates, in all those exercises of
his devotion and piety, confined himself altogether
to what he saw practised by the republic ; and to
his friends he constantly advised the same thing,

* These honours consisted of sacrifices, libations, and various
other rites and ceremonies, and were performed on the 9th and
30th days after burial, and repeated when any of their friends
arrived who had been absent from the solemnity ; and upon all
other occasions which required their surviving relations to have
the deceased in memory. On these public days it was the
custom to call over the names of their dead relations, one by one,
excepting such as died under age, or had forfeited their title to
this honour by dissipating their paternal inheritance, or for some
other crime. — Pott. AMiq.

E

50 MEMOIRS OF SOCRATES. Book i.

saying, it only savoured of vanity and supersti-
tion in all those who did otherwise.

When he prayed, his petition was only this — ■
" That the gods would give to him those things that
were good." And this he did, forasmuch as they
alone knew what was good for man. But he who
should ask for gold or silver, or increase of domi-
nion, acted not, in his opinion, more wisely than
one who should pray for the opportunity to fight,
or game, or any thing of the like nature ; the
consequence whereof being altogether doubtjul,
might turn, for aught he knew, not a little to his
disadvantage. When he sacrificed, he feared not
his offering would fail of acceptance in that he
was poor ; but, giving according to his ability, he
doubted not, but, in the sight of the gods, he
equalled those men whose gifts and sacrifices
overspread the whole altar. And, indeed, he made
no scruple to assert, that it would not be agree-
able to the nature of the gods to respect the costly
offerings of the rich and the great, whilst the
poor man's gift was altogether disregarded. For,
by this means, it might happen, nor yet unfre-
quently, that the sacrifice of the wicked would
find the most acceptance : which, if so, he thought
life itself would not be desirable to a reasonable
creature. But Socrates always reckoned upon it
as a most indubitable truth, that the service paid
the Deity by the pure and pious soul, was the
most grateful sacrifice; and therefore it was he
so much approved that precept of the poet, which
bids us " offer to the gods according to our power.'1''
And not only on these, but on every other occa-

Chap. in. MEMOIRS OF SOCRATES. 51

sion, he thought he had no better advice to give
his friends, than that they should do all things
according to their ability. Farther, whenever he
supposed any intimations had been given him by
the Deity concerning what ought or ought not
to be done, it was no more possible to bring So-
crates to act otherwise, than to make him quit the
guide, clear sighted and well instructed in the
road he was to go, in favour of one not only
ignorant but blind. And, to this purpose, he
always condemned the extreme folly of those,
who, to avoid the ill opinion and reproach of
men, acted not according to the direction of the
gods : looking down with contempt on all the
little arts of human prudence, when placed in
competition with those divine notices and admo-
nitions which it is oftentimes their pleasure to
communicate to man.

As to his manner of living, it may be said,
that whoever is willing to regulate and discipline
his body and his mind after the example of
Socrates, can hardly fail, no deity opposing, to
procure for himself that degree of health and
strength as cannot easily be shaken. Neither
shall he want large sums for such a purpose. On
the contrary, such was his moderation, that I
.question whether there ever was any man, if able
to work at all, but might have earned sufficient
to have supported Socrates. His custom was to
eat as long as it gave him any pleasure; and a
good appetite was to him what delicious fare is to
another : and as he only drank when thirst com-

52 MEMOIRS OF SOCRATES. Book i.

pelled him, whatever served to allay it could not
fail of being grateful. So that it was easy for
him, when present at their feasts, to refrain from
excess, which other men find so much difficulty
in doing. And as to such persons as gave proof
how very little they could command themselves,
to these he would counsel even the not tasting of
those delicacies which might allure them to eat
when they were not hungry, and drink when they
were not dry ; since the fruits (he said) of so
doing were not only pains in the head and loss of
digestion, but disorder and confusion in the mind
of man. And it was frequent with him to say,
between jest and earnest, " that he doubted not
its being with charms like these that Circe turned
the companions of Ulysses into swine; while the
hero himself, being admonished by Mercury, and,
from his accustomed temperance, refusing to taste
the enchanting cup, happily escaped the shameful
transformation."

With regard to love, his counsel always was to
keep at a distance from beautiful persons; saying,
it was difficult to approach any such and not be
insnared. As for himself, his great continence
was known to everyone; and it was more easy for
him to avoid the most beautiful objects, than for
others those who were the most disgusting. But
although this was the manner in which Socrates
lived, yet could he not be persuaded that he
enjoyed less of the pleasures of life than the
voluptuous man, who employed all his thoughts
in the eager pursuit of them ; at the same time

Chap. iv. MEMOIRS OF SOCRATES. 53

that he escaped all that vexation and grief so sure
to attend on those who too freely indulge in
sensual gratifications.

CHAP. IV.

Now, should there be any inclined to believe
what some on conjecture have undertaken to
advance, both in their conversations and writings,
" that Socrates could indeed inflame his hearers
with the love of virtue, but could never influence
them so far as to bring them to make any great
proficiency therein : " let these, I say, consider
what his arguments were, not only when his
design was to refute such men as pretended to
know every thing, but even in his retired and
familiar conversation, and then let them judge
whether Socrates was not fully qualified for the
brinoino: his followers and his friends to make
proficiency in the paths of virtue.

And, for this purpose, I will now relate the
manner in which I once heard him discoursing
with Aristodemus, surnamed the Little, concern-
ing the Deity. For, observing that he neither
prayed nor sacrificed to the gods, nor yet con-
sulted any oracle, but, on the contrary, ridiculed
and laughed at those who did, he said to him :

" Tell me, Aristodemus, is there any man
whom you admire on account of his merit?"

54 MEMOIRS OF SOCRATES. Book it

Aristodemus having answered, " Many.''' — ■
" Name some of them, I pray you."

" I admire," said Aristodemus, " Homer for his
epic poetry, Melanippides for his dythrambics,
Sophocles for tragedy, Polycletes for statuary,
and Xeuxis for painting."

" But which seems to you most worthy of
admiration, Aristodemus; — the artist who forms
images void of motion and intelligence; or one
who hath the skill to produce animals that are
endued, not only with activity, but understand-
ing?"

" The latter, there can be no doubt," replied
Aristodemus, " provided the production was not
the effect of chance, but of wisdom and con-
trivance."

" But since there are many things, some of
which we can easily see the use of, while we
cannot say of others to what purpose they were
produced ; which of these, Aristodemus, do you
suppose the work of wisdom?"

" It should seem the most reasonable to affirm
it of those, whose fitness and utility is so evi-
dently apparent."

" But it is evidently apparent, that He, who at
the beginning made man, endued him with senses
because they were good for him ; eyes, wherewith
to behold whatever was visible ; and ears, to hear
whatever was to be heard. For say, Aristodemus,
to what purpose should odours be prepared, if the
sense of smelling had been denied? Or why the
distinctions of bitter and sweet, of savoury and
unsavoury, unless a palate had been likewise given,

Chap. iv. MEMOIRS OF SOCRATES. 55

conveniently placed, to arbitrate between them,
and declare the difference? Is not that Provi-
dence, Aristodemus, in a most eminent manner
conspicuous, which, because the eye of man is so
delicate in its contexture, hath therefore pre-
pared eyelids like doors, whereby to secure it;
which extend of themselves whenever it is need-
ful, and again close when sleep approaches? Are
not these eyelids provided, as it were, with a
fence on the edge of them, to keep off the wind
and guard the eye? Even the eyebrow itself is
not without its office, but, as a penthouse, is pre-
pared to turn off the sweat, which, falling from
the forehead, might enter and annoy that no less
tender than astonishing part of us ! Is it not to be
admired that the ears should take in sounds of
every sort, and yet are not too much filled by
them ? That the fore-teeth of the animal should
be formed in such a manner as is evidently best
suited for the cutting of its food, as those on the
side for grinding it in pieces? That the mouth,
through which this food is conveyed, should be
placed so near the nose and the eyes, as to prevent
the passing, unnoticed^ whatever is unfit for nou-
rishment; while Nature, on the contrary, hath
set at a distance, and concealed from the senses,
all that might disgust or any way offend them ?
And canst thou still doubt, Aristodemus ! whether
a disposition of parts like this should be the work
of chance, or of wisdom and contrivance?"

" I have no longer any doubt," replied Aristo-
demus : " and, indeed, the more I consider it, the
more evident it appears to me, that man must be

56 MEMOIRS OF SOCRATES. Book i.

the masterpiece of some great artificer; carrying
along with it infinite marks of the love and favour
of Him who hath thus formed it."

" And what thinkest thou, Aristodemus, of
that desire in the individual which leads to the
continuance of the species ? Of that tenderness
and affection in the female towards her young, so
necessary for its preservation? Of that unremit-
ted love of life, and dread of dissolution, which
take such strong possession of us from the mo-
ment we begin to be?"

" I think of them," answered Aristodemus,
" as so many regular operations of the same great
and wise Artist, deliberately determining to pre-
serve what he hath once made."

" But, farther, (unless thou desirest to ask me
questions,) seeing, Aristodemus, thou thyself art
conscious of reason and intelligence, supposest
thou there is no intelligence elsewhere? Thou
knowest thy body to be a small part of that wide-
extended earth which thou every where beholdest :
the moisture contained in it, thou also knowest to
be a small portion of that mighty mass of waters
whereof seas themselves are but a part, while the
rest of the elements contribute, out of their
abundance, to thy formation. It is the soul then
alone, that intellectual part of us ! which is come
to thee by some lucky chance, from I know not
where. If so be, there is indeed no intelligence
elsewhere : and we must be forced to confess, that
this stupendous universe, with all the various
bodies contained therein — equally amazing, whe-
ther we consider their magnitude or number,

Chap. iv. MEMOIRS OF SOCRATES. 57

whatever their use, whatever their order — #//bave
been produced, not by intelligence, but chance!"

" It is with difficulty that I can suppose other-
wise," returned Aristodemus ; " for I behold none
of those gods, whom you speak of, as making and
governing all things; whereas I see the artists
when at their work here among us."

" Neither yet seest thou thy soul, Aristodemus,
which, however, most assuredly govern? thy body :
although it may well seem, by thy manner of
talking, that it is chance, and not reason, which
governs thee."

" I do not despise the gods," said Aristodemus :
" on the contrary, I conceive so highly of their
excellence, as to suppose they stand in no need
either of me or of my services."

" Thou mistakest the matter, Aristodemus ;
the greater magnificence they have shown in their
care of thee, so much the more honour and service
thou owest them."

" Be assured," said Aristodemus, " if I once
could be persuaded the gods took care of man, I
should want no monitor to remind me of my
duty."

" And canst thou doubt, Aristodemus, if the
gods take care of man ? Hath not the glorious
privilege of walking upright been alone bestowed
on him, whereby he may, with the better ad-
vantage, survey what is around him, contemplate,
with more ease, those splendid objects which are
above, and avoid the numerous ills and inconve-
niences which would otherwise befall him ? Other
animals, indeed, they have provided with feet, by

5S MEMOIRS OF SOCRATES. Book I.

which they may remove from one place to an-
other; but to man they have also given hands,
with which he can form many things for his use,
and make himself happier than creatures of any
other kind. A tongue hath been bestowed on
every other animal ; but what animal, except man,
hath the power of forming words with it, whereby
to explain his thoughts, and make them intel-
ligible to others? And to show that the gods
have had regard to his very pleasures, they have
not limited them, like those of other animals, to
times and seasons, but man is left to indulge in
them, whenever not hurtful to him.

" But it is not with respect to the body alone
that the ffods have shown themselves thus boun-
tiful to man ! their most excellent gift is that
soul thev have infused into him, which so far
surpasses what is elsewhere to be found. For,
by what animal, except man, is even the existence
of those gods discovered, who have produced, and
still uphold, in such regular order, this beautiful
and stupendous frame of the universe ? What other
species of creatures are to be found that can
serve, that can adore them? What other animal
is able, like man, to provide against the assaults
of heat and cold, of thirst and hunger ? That can
lay up remedies for the time of sickness, and im-
prove the strength nature hath given by a well-
proportioned exercise ? That can receive, like
him, information and instruction; or so happily
keep in memory what he hath seen, and heard,
and learnt? These things being so, who seeth
not that man is, as it were, a god in the midst of

m

Chap. iv. MEMOIRS OF SOCRATES. 59

this visible creation; so far doth he surpass, whe-
ther in the endowments of soul or body, all ani-
* mals whatsoever that have been produced therein !
For, if the body of the ox had been joined to the
mind of man, the acuteness of the latter would have
stood him in small stead, while unable to execute
the well-designed plan ; nor would the human form
have been of more use to the brute, so long as it
remained destitute of understanding ! But in thee !
Aristodemus, hath been joined to a wonderful soul,
a body no less wonderful : and sayest thou, after
this, " the gods take no thought for me !" What
wouldst thou then more to convince thee of their

care r

" I would they should send, and inform me,"
said Aristodemus, " what things I ought or ought
not to do, in like manner as thou sayest they fre-
quently do to thee."

" And what then, Aristodemus ! supposest thou,
that when the gods give out some oracle to all
the Athenians, they mean it not for thee? If, by
their prodigies, they declare aloud to all Greece, —
to all mankind, — the things which shall befall
them ; are they dumb to thee alone? And art thou
the only person whom they have placed beyond
their care ? Believest thou they would have
wrought into the mind of man a persuasion of
their being able to make him happy or miserable,
if so be they had no such power? or would not
even man himself, long ere this, have seen through
the gross delusion? How is it, Aristodemus, thou
rememberest, or remarkest not, that the king-
doms and commonwealths most renowned as well

60 MEMOIRS OF SOCRATES. Book i.

for their wisdom as antiquity, are those whose piety
and devotion hath heen the most observable? and
that even man himself is never so well disposed to
serve the Deity, as in that part of life when reason
bears the greatest sway, and his judgement sup-
posed in its full strength and maturity. Consider,
my Aristodemus ! that the soul which resides in
thy body can govern it at pleasure ; why then
may not the soul of the universe, which pervades
and animates every part of it, govern it in like
manner? If thine eye hath the power to take in
many objects, and these placed at no small dis-
tance from it; marvel not if the eye of the Deity
can, atone glance, comprehend the whole! And
as thou perceivest it not beyond thy ability to
extend thy care, at the same time, to the concerns
of Athens, Egypt, Sicily; why thinkest thou, my
Aristodemus ! that the providence of God may not
easily extend itself throughout the whole universe?
As, therefore, among men, we make best trial of
the affection and gratitude of our neighbour, by
showing him kindness; and discover his wisdom,
by consulting him in our distress ; do thou, in like
manner, behave towards the gods : and, if thou
wouldst experience what their wisdom, and what
their love, render thyself deserving the communi-
cation of some of those divine secrets which may
not be penetrated by man ; and are imparted to
those alone, who consult, who adore, who obey
the Deity. Then shalt thou, my Aristodemus!
understand there is a Being whose eye pierceth
throughout all nature, and whose ear is open to
every sound ; extended to all places ; extending

Chap. v. MEMOIRS OF SOCRATES. 61

through all time; and whose bounty and care can
know no other bounds than those fixed by his own
creation !"

By this discourse, and others of the like nature,
Socrates taught his friends that they were not only
to forbear whatever was impious, unjust, or unbe-
coming before men; but even, when alone, they
ought to have a regard to all their actions; since
the gods have their eyes continually upon us ; and
none of our designs can be concealed from them.

CHAP. V.

And now, if temperance be a virtue conducing
to the honour and happiness of man, let us see in
what manner Socrates endeavoured to stir up his
followers to the practice of it.

" My fellow citizens ! would he say, when war
is declared, and it becomes necessary for you to
make choice of a general, choose ye the man en-
slaved to wine or women ; luxurious in his diet ;
intemperate in his sleep; incapable of labour; im-
patient of fatigue? Can ye, from such a one, expect
safety to yourselves ; or conquest over your ene-
mies? Or, when death draweth nigh, and no
thought remaineth but for the welfare of your
children ; do ye then inquire for the debauchee
wherewith to intrust them ? Is it he who must
direct in the virtuous education of your sons, and
guard the chastity of your virgin daughters ; or

62 MEMOIRS OF SOCRATES. Book i.

secure to them the inheritance from the hand of
the oppressor? Do ye intrust your flocks or your
herds to the conduct of him who is overcharged
with drunkenness? or expect from such a one
despatch to your affairs? Would even the slave he
received, though sent as a gift, who came to us
branded with so loathsome a vice? If, therefore,
intemperance appears to us so odious when seen
only in the slave, how should we dread the being
ourselves degraded by it ! The rapacious and
covetous have the pleasure of growing rich, and
add to their own substance what they take from
others: but the dissolute man injures his neigh-
bour without profit to himself; nay, he injures
every one, and himself most of all, if the ruin of
his family, his health, his body, and his mind,
may be termed injuries? Neither can such a one
add to the pleasures that arise from social conver-
sation : for what pleasure can he give whose only
delight is in eating and drinking, and, destitute of
shame, prefers the company of the common pros-
titute to that of his best friend? Hence, therefore,
we may see how necessary it is to make tempe-
rance our chief study; since, without this, as its
basis, what other virtue can we attain ? How can
We learn what is profitable, or practise what is
praiseworthy ? Neither can we conceive a state
more pitiable, whether in respect to body or mind,
than the voluptuary, given up to all the drudgery
of intemperance. And, certainly, we should wish
no worthy man may be encumbered with a slave
of this disposition : or, however, we are sure all
slaves who abandon themselves to such irregu-

Chap. vi. MEMOIRS OF SOCRATES. 63

larities ought to entreat the gods that they may
fall into the hands of mild and gentle masters, —
their only chance to save them from utter ruin."

Thus would Socrates talk concerning tempe-
rance; and if the whole tenour of his discourse
showed his regard for this virtue, the whole tenour
of his life served more abundantly to confirm it.
For he was not only superior to the pleasures of
sense, but the desire of gain: it being his full
persuasion, that the man who received money,
bought himself a master; whose commands, how-
ever humbling, could not honestly be rejected.

CHAP. VI.

It may not be improper, nor yet to the discredit
of Socrates, to relate a conversation he had with
Antipho the sophist*. Now, this man having a

* These were a sort of men, who, as Socrates says, pretended to
know, and teach every thing : geometry, arithmetic, astronomy,
natural philosophy, eloquence, politics, &c. Their promises, how-
ever, always ended in giving some slight superficial notions of these
several sciences ; and they exercised their disciples chiefly in idle'
disputations, whereby they might learn to defend whatever they
had a mind to affirm. Those who studied under them, were
filled with pride, and vain conceit of their own abilities; while the'
sophist, on his side, regarded nothing but his own gain : and it is
said, that one Protagoras, although there were at that time many
others of them in Greece, accumulated by this profession ten times
the sum that Phidias, the famous statuary, could ever gain by hi?
trade.

64 MEMOIRS OF SOCRATES. Rook i.

design to draw to himself the followers of Socra-
tes, came to him one day ; and, in the presence of
many of them, accosted him as follows :

" I always thought," said he, " that philosophy
served to make men happier ; but the fruit of your
wisdom, Socrates, seems to be the very reverse :
for I know not that slave who would tarry with his
master a single day, if compelled to live in the
manner that you do. You eat and drink the mean-
est of every thing. Your habit is not only coarser
than others, but vou make no difference between
summer and winter; and your feet are always
naked. You will take no money, though we find
no little pleasure in accumulating wealth : and
besides, when a man hath once made his fortune,
he hath nothing more to do than to live nobly,
and go on at his ease. Now, if all who attend to
your instructions are to follow your example, as is
commonly the case of pupils with their masters;
may we not well say you only teach men how to
be miserable ?"

To which Socrates: " I perceive, Antipho, you
have formed to yourself so woful a picture of
my manner of life, as shows you had much rather
die than live as I do : let us therefore examine
what it is you are so much afraid of. You think
I am to be pitied for not taking money: Is it
because those who do, are no longer masters of
their own time, but must perform their engage-
ments, however contrary to their inclinations;
while /am at liberty to talk, or not talk, as best
suits my humour? The manner in which I eat may
not be to your mind : Doth my dinner afford less

Chap. vi. MEMOIRS OF SOCRATES. £5

nourishment than yours? doth it cost more? or is
it, do you think, more difficult to procure? And
though I allow the things they provide for your
table may be more delicious than those on mine,
consider, Antipho, he who sits down with a good
appetite hath no want of rich sauce to give a
relish to his food : neither will he wish for the
high flavoured wine, who hath already with delight
quenched his thirst with water. As to my habit :
— You know, Antipho, he who changes his dress,
doth it on account of the heat or cold; and puts
on shoes only that the ruggedness of the road may
not prevent his passing it: but tell me, I desire
you, when hath the cold kept me withindoors?
or where did you see me contend for the shade, to
avoid the scorching heat of the sun ? or, when
was I hindered by the anguish of my feet from
going wherever my fancy led me ? Besides, you
cannot but know many, whose constitution being
naturally weak, have brought themselves by the
force of exercise to bear labour and fatigue
far better than those of a more robust make, who
through indolence and sloth have shamefully ne-
glected it. Why then should you not suppose that
/, who have always accustomed myself to bear
with patience whatever might fall to my lot, may
do it at present with somewhat more ease than
you, Antipho, who, perhaps, have not so much as
once thought of the matter? If I am observed to
be not over delicate in my diet, if I sleep little,
nor once taste of those infamous delights which
others indulge in, assign no other cause than my
being possessed of pleasures in themselves far more

F

66 MEMOIRS OF SOCRATES. Book i.

eligible, which delight not alone for the moment
in which they are enjoyed, but gladden with the
hope of yielding perpetual satisfaction. Now, you
must have remarked, Antipho, that people who
doubt their affairs go ill, are never cheerful ; while
those who think they are in the way to succeed,
whether in agriculture, traffic, or whatever it may
be, are happy as if they had already succeeded.
But suppose you there can arise from any of these
a pleasure equal to what the mind experiences
while it is conscious of improving in the paths
of virtue, and sees the wise and the good add to
the number of its friends ? Yet these are the pur-
poses to which I think I employ myself; and this,
the reward I have for my labour ! Besides, should
we suppose our friends or our country wanting
assistance, who would be judged the best able to
bestow it; he, Antipho, who lives as I do; or he
who is engaged in that course of life which seems
to you so very delightful ? Or, when called on to
bear arms, which would you think the most likely
to discharge the duty of a good soldier; he who
sits down dissatisfied to his table unless loaded
wTith delicacies, however difficult to be obtained;
or he who is not only content, but rises zvell pleased
from whatever is set before him ? And if the city is
besieged, which will be the first to advise the sur-
rendering it up to the enemy? It should seem
your opinion, Antipho, that happiness consisted in
luxury and profusion ; whereas, in truth, I consi-
der it as a perfection in the gods that they want
nothing ; and, consequently, he cometh the nearest
to the divine nature, who standeth in want of the

Chap. vi. MEMOIRS OF SOCRATES. 67

fewest things : and seeing there is nothing which
can transcend the divine nature, whoever approach-
eth the nearest thereto, approaches the nearest to
sovereign excellence."

At another time, Antipho disputing with him,
said, " I am willing to acknowledge you a just
man, Socrates, but surely not a man of much
knowledge ; and of this you seem to be yourself
aware, since you refuse to receive any reward for
your instructions. Now it is certain you would
not give your house, or even your cloak, for no-
thing ; nay, nor for less than the full worth of
them ; yet you will talk, it is well known, for a
whole day gratis; — a plain proof how the case
stands with you. Now it is for this very reason
I commend your honesty, that will not suffer
you, through desire of gain, to deceive any : but
then you must give up all pretences to knowledge,
since you hereby declare you have none worth pur-
chasing."

To which Socrates : — " You know, Antipho, that
among us it is imagined there is no small similarity
between beauty and philosophy ; for that which is
praiseworthy in the one, is so likewise in the other;
and the same sort of vices are apt to blemish both.
Now, when we see a woman bartering her beauty
for gold, we look upon such a one as no other than
a common prostitute; but she who rewards the
passion of some worthy youth with it, gains at
the same time our approbation and esteem. It is
the very same with philosophy : he who sets it
forth for public sale, to be disposed of to the best
bidder, is a sophist, a public prostitute! But he

68 MEMOIRS OF SOCRATES. Book i.

who becomes the instructor of some well-disposed
youth, and makes thereby a friend of him, we say
of such a one, he discharges as he ought the duty
of a good citizen. And besides, Antipho, as there
are some who delight in fine horses, others in
dogs, and others in other animals ; my pleasure
is in the company of my friends. If I know any
thing whereby they may at all be profited, I com-
municate it to them, or recommend them to those
whom I think better qualified for carrying them
on in the paths of virtue. When we are together,
we employ ourselves in searching into those trea-
sures of knowledge the ancients have left us : we
draw from the same fountains : and running over
whatever these sages have left behind them ;
where we find any thing excellent, we remark
it for our use ; and think ourselves not to have
profited a little, when we see mutual love begin
to flourish among us."

Thus did Socrates reply : and truly, when I
have heard him talk in this manner, I could not
doubt of his being a happy man ; nor yet of his
kindling in the minds of his hearers an ardent
love for that virtue which in him appeared so
amiable.

Being asked at another time by the same man,
" Why he, who fancied himself so able to make
skilful statesmen of others, did not himself en-
gage in state affairs ?" — " And by which of these
methods," said Socrates, " supposest thou I shall
most advantage the commonwealth? taking on
me some office, which, however well executed,
would only be the service of one man ; or, by

Chap. vii. MEMOIRS OF SOCRATES. 69

instructing all I meet, furnish the republic with
many good citizens, every one capable of serving
it well*?"

CHAP. VII,

And now let us examine, whether, by dissuad-
ing his friends from vanity and arrogance, he did
not excite them to the practice of virtue. It
was his custom to assert, " that the only way to
true glory, was for a man to he really excellent ;
not affect to appear so:" and to show this the
more plainly, he would often make use of the
following example. " Let us suppose," said he,
" that one altogether ignorant in music desires to
be thought an excellent musician. To this pur-

* Epictetus talks to the same purpose concerning his cynic
philosopher, but in terms somewhat more haughty than the humble
Socrates. " Ask me, if you please, too, whether a cynic will engage
in the administration of the commonwealth ? What commonwealth
do you inquire after, blockhead, greater than what he administers ?
Whether he will harangue among the Athenians about revenues and
taxes, whose business is to debate with all mankind ; with the
Athenians, Corinthians, and Romans, equally ; not about taxes
and revenues, or peace and war, but about happiness and
misery, prosperity and adversity, slavery and freedom. Do
you ask me, whether a man engages in the administration of
the commonwealth, who administers such a commonwealth as
this! — Carter's Epic.

70 MEMOIRS OF SOCRATES. Book i.

pose he takes care to imitate whatever is imitable
in those who are the greatest proficients in the art.
He is uncommonly curious in the choice of his in-
struments ; and a crowd must follow him, to cry
him up for a wonder wherever he goes, as they do
the most admired masters : but, for all this, he
must never venture the public with a specimen of
his skill, lest his ignorance, as well as arrogance,
should instantly appear ; and ridicule, not fame,
prove the reward of his ill-judged expenses. The
case," he would say, " is the same with the man who
endeavours to pass for an able general, or a good
pilot, without knowing any thing of the matter.
If his word is not taken, he is displeased : if it is,
what will become of him when called to preside
at the helm, or command the army ? what but
shame to himself, and perhaps ruin to his best
friends, can possibly be the result of the vain
undertaking? Neither will he, who foolishly
affects the character of valiant, or rich, or
strong, be exposed to less danger. By the
help of some false appearance he may be called,
indeed, to some honourable employment; but it
is an employment exceeding his abilities to per-
form : and his mistakes will not be pardoned by
those whom he imposed on. For, as the man can
be deemed no other than a cheat, who refuseth to
return the money, or the cloak, which, through
his fair demeanour, hath been lent him by his
neighbour; much rather ought he to be stig-
matized as such, who, destitute of every talent
necessary for the purpose, shall dare impose him-

Chap. vii. MEMOIRS OF SOCRATES. 71

self on the state, as one well qualified to direct in
the administration."

Thus Socrates endeavoured to make vanity and
ostentation the more odious to his followers, by
showing clearly how much folly attended the
practice of it.

XENOPHON'S MEMOIRS

OF

SOCRATES.

BOOK II.
CHAP. I.

It is likewise my opinion that Socrates contri-
buted not a little by his discourses to make his
followers more patient of hunger, and thirst, and
labour; contemn heat and cold; despise sleep;
with every other sensual gratification. For hear-
ing that one of them lived too effeminately, he
asked him, saying, " Suppose now, Aristippus, the
education of two young men was submitted to
your direction ; the one intended to bear rule in
the state ; the other to obey : What method would
you take with them ? Shall we examine the matter,
and begin with their food?"

" It will be right to do this, most certainly,"
replied Aristippus, " since food seems to be the
support of life."

" It is probable then," said Socrates, " that you
will accustom them both to eat and drink at cer-
tain stated hours?"

Chap. i. MEMOIRS OF SOCRATES. 73

^»

" Most probably."

" But which would you teach to relinquish this
stated hour of repast, when urgent business called
him away from it?"

" He whom I intend for sovereignty, most
assuredly, that the affairs of the commonwealth
may not suffer from delay."

" And the power of enduring thirst patiently,
ought not this likewise to be added?"

" Certainly."

" And which of these would you accustom to
rise early and go to rest late ; or pass, when neces-
sary, whole nights in watching? which to subdue
even love itself, with every tender inclination;
while fatigue and labour are not shunned, but
with cheerfulness submitted to?"

" The same, no doubt of it."

" But if there is an art teaching us in what
manner we may best subdue our enemies, which
of these young men would you endeavour to make
master of it?"

" He whom I intended for rule," replied Aris-
tippus; since, without this art, all the rest will be
useless."

" One should suppose then," said Socrates,
" that a man thus educated would not so readily
fall into the snares that are laid for him, as those
animals, whereof some, we know, are destroyed by
their gluttony, while they rush forward, however
timorous by nature, to seize the bait thrown out
to allure them : others, with equal greediness,
swallow down the liquor which has been prepared
and set for that very purpose ; and, intoxicated

74 MEMOIRS OF SOCRATES. Book ii.

therewith, are easily taken: whiie the partridge
and quail find their destruction in running too
eagerly after the female's call."

Aristippus assenting to this, Socrates went on:
" But is it not then most shameful, Aristippus,
when men do fall into the same snares with which
those foolish animals are taken? Yet so doth the
adulterer. He meanly submits to be shut up like
a prisoner in the chamber of the man whom he is
seeking to injure. Neither the rigour of the laws*,
nor the fear of a discovery, though sensible how
many evils besides that of infamy must attend it,
are sufficient to restrain him ; but, regardless of
the danger, and neglecting those many rational
and creditable amusements which are still within
his power, and might serve to divert him from so
shameful a passion, he rushes headlong to his
ruin ! And can any other be said of so wretched a
being, but that some fury hath possessed him?"

" So it should seem," said Aristippus.

" But," continued Socrates, " since so many, and
those the most important employments of life, — as
war, husbandry, and others, — are of necessity to be
carried on in the open fields, from under shelter;
do you not think, Aristippus, that mankind are
much to blame in neglecting to inure themselves
to the inclemencies of the air, and the changes of
the seasons? Above all, should not he endeavour
to bring himself to bear these inconveniences
with patience, who expects one day to command
others?"

* See Potter's Antiq. b. iv. ch. 12.

Chap. i. MEMOIRS OF SOCRATES. 75

" I believe he should."

" But if he who has thus brought himself to
endure pain and inconvenience, is alone qualified
for command; they who have not done this, ought
never to pretend to it?"

Thisbeinggranted, Socrates went on: — " Seeing
then you so well perceive, Aristippus, the rank to
which each of these properly belong; in which
would you rather we should place you?'"

" Not with those, Socrates, who are intended
to command ; I envy not these : and, indeed, since
men are obliged to take so much pains to provide
for their own wants, I see no great wisdom in un-
dertaking to supply the wants of a whole commu-
nity. For, while he who does this is forced to
relinquish many of the things he most ardently
desires ; it will be held highly criminal, if, during
his administration, any one wish of the capricious
multitude remains ungratified : these behaving
towards their governors exactly in the manner I
do to my slaves. I expect them to prepare what
I am to eat and drink, and all other necessaries ;
but suffer them to take no part for themselves.
The people likewise require that plenty and abun-
dance should flow in upon them from every quarter;
but permit not the person, to whose care they owe
this, even to taste of those indigencies he hath so
amply provided for others. Such, therefore, Socra-
tes, as are fond of employment, and have been
educated in the manner you mentioned, may do
very well to make governors ; but, as for me, I am
for a life of more ease and tranquillity !"

" Let us see then, Aristippus, which of the two

76 MEMOIRS OF SOCRATES. Book ii.

leads a life of the greatest tranquillity and ease;
those who govern, or they who obey? Among the
nations that are known to us ; in Asia, the Syrians,
Phrygians, and Lydians, are subject to the Per-
sians; in Europe, the Meotians to the Scythians;
and, in Africa, the Carthaginians lord it over all
the rest : Which of these do you take to be in the
most eligible situation ? Or here, in Greece, where
you are placed, which seem to you the most happy;
they who are possessed of the sovereign power, or
those who are compelled to submit to it?"

" I do not desire to be ranked among slaves,"
returned Aristippus : but there is a station equally
remote from sovereignty and servitude : this is the
true path of liberty; and in this / would walk,
as the surest road to happiness."

" This path," replied Socrates, " which lieth so
equally clear, whether of sovereignty or servitude,
might perhaps be supposed to have some existence
in nature, could we place it beyond the bounds of
human society : But how, Aristippus, to live
among men without governing or being go-
verned ? Do you not see that the strong will
always oppress the weak ; and compel them at
last, by repeated injuries, both public and private,
to fly, as it were, to slavery for refuge? If they
refuse to submit willingly, their lands are ravaged,
their trees cut down, their corn ruined : till, wearied
out at last by oppression of every kind, they are
obliged to give up the unequal combat. Also, in
private life ; see you not how the bold and strong
trample upon such as are weak, or want courage
to defend themselves?"

Chap. i. MEMOIRS OF SOCRATES. *tf

" I do see it," said Aristippus : " and to the end
it may not fall out so with me, I confine myself
to no one commonwealth, hut move here and
there, and think it best to be a stranger every
where."

" Truly," said Socrates, " this method of pro-
viding for your safety hath something peculiar in
it: and it should seem, Aristippus, that since the
days of Sinnis, Sciro, and Procrustes*, no man hath
dared to molest the traveller. What, then ! those
who remain continually in their own country have
the laws to secure them against violence of every
sort ; they have their relations, their friends, their
dependants, to assist them ; their cities are forti-
fied ; they have arms for their defence : and, to
strengthen them still more, they make alliance
with their neighbours : yet shall not all this secure
them from falling sometimes into the snares of bad
men : while you, destitute of all those various ad-
vantages; exposed continually to the many dan-
gers, in a manner unavoidable to those who pass
from one place to another ; nor yet can enter that
city whose very meanest inhabitant doth not sur-
pass you in credit: you, who shall then be seen in
that situation wherein all the world would wish
the man whom they purposed to betray : will they
then spare you, Aristippus, because you are a stran-
ger? or, because the public faith hath been given,
that neither at your entrance into, or going from
the city, you shall meet with any molestation ?

* Famous robbers, who infested Greece in the times of Theseus,
and were slain by him.

78 MEMOIRS OF SOCRATES. Book ii.

But perhaps you think yourself of so little worth,
that no one will be found willing to purchase you*:
and in truth, Aristippus, I know not that man who
would wish to have such a slave in his family, as
would do nothing, and yet expect to live well.
But shall we see how masters generally manage
such sort of people ? If their appetites and passions
are very outrageous, fasting is made use of to re-
duce them to order. If thev are inclined to take
what does not belong to them, every thing valu-
able is kept carefully out of their way. If escape
is meditated, chains shall secure them : and when
inclined to be lazy, stripes are called in, to quicken
their motions. And you, Aristippus, if you disco-
vered such a slave among your domestics, in what
manner would you treat him ?"

" I would certainly leave no sort of severity
untried," said Aristippus, " till I had brought him
to better manners. But let us return to our first
subject, Socrates ; and tell me, if you please,
wherein the happiness of sovereignty consists,
which you make such account of; if pain and
fatigue, and hunger and cold, and ten thousand
other inconveniences, not only pave the way to it,
but are afterwards the chosen portion of the man
who undertakes to command others ? As to my
part, I see no greater difference between the strokes
of the whip which we give ourselves, and those
laid on by the order of another : for, if my body is
to be tortured, it matters not the hand by which it

* Those who fell into the hands of robbers were commonly sold
by them for slaves.

Chap. i. MEMOIRS OF SOCRATES. 79

is done : except that folly may also be added to
the account, when the pain appears of our own
procuring."

" Is it so then, Aristippus, that you perceive
no difference between the things we submit to
voluntarily, and those we undergo, compelled to
it by some other? Now, he who through choice
abstains from his food may return to his food when-
ever he pleases : and he who endures thirst be-
cause he is so minded, may, when minded other-
wise, as easily remove it: but the case is not the
same when we have constraint to encounter. Be-
sides, he who of his own accord engages in what
may be attended with labour, hath the hopes of
success to animate him in the way : and the fa-
tigue of the chase never discourages the hunter.

But, if the prospect of acquiring what he is in
pursuit of, however worthless in itself, is sufficient
to make him regard neither thirst nor hunger;
what may not he, whose aim is to procure the
friendship of the good, conquer his enemies, gain
the command over himself, and wisely govern his
own family, benefit his friends, serve his country !
Will such a one shrink at fatigue and pain ? Rather,
will he not court them, while they add to the de-
light arising from his own consciousness, and the
uuited approbation of those who best know him?
And, to show still farther how necessary labour
and pain are judged for all who would perform any
thing laudable; it is a maxim of those who in-
struct youth, to regard the exercises that are gone
through with ease, or give pleasure on their first
performance, as of little worth ; whether in form-

80 MEMOIRS OF SOCRATES. Book ii.

ing the body or improving the mind : whereas
those which require patience, application, and
labour ; these are they which prepare the man for
illustrious deeds and noble undertakings, as many
who were excellent judges have told us; and,
among the rest, Hesiod, for he speaks somewhere
or other after the following manner :

" See Vice, preventing ev'n thy wish, appears

To lead through down-hill paths and gay parterres,
Where Pleasure reigns ; while Virtue, decent maid,
Retires from view in yon sequester'd shade.
Craggy and steep the way that to her leads;
Fatigue and pain, by order of the gods,
Stern sentry keep. But, if nor pain, nor toil,
Can check the gen'rous ardour of thy soul,
Exert thy powers, nor doubt thy labour's meed ;
Conquest and joy shall crown the glorious deed *."

Epicharmus saith likewise,

" Earn thy reward — the gods give nought to sloth."

And again,

" Seek not the sweets of life, in life's first bloom ;
They ill prepare us for the pain to come ! "

And the wise Prodicus is also of the same
opinion ; for to him is the allegory given. Now
this writer tells us, to the best of my remem-
brance, " that Hercules having attained to that
stage of life when man, being left to the govern-

* These lines were translated by the same hand with those of
Theognis, in the first book.

Chap. i. MEMOIRS OF SOCRATES. 81

ment of himself, seldom fails to give certain indi-
cations whether he will walk in the paths of
virtue or wander through all the intricacies of
vice, perplexed and undetermined what course to
pursue, retired into a place where silence and soli-
tude might bestow on him that tranquillity and
leisure so necessary for deliberation, when two
women, of more than ordinary stature, came on
towards him. The countenance of the one, open
and amiable, and elevated with an air of conscious
dignity. Pier person was adorned with native
elegance, her look with modesty, every gesture
with decency, and her garments were altogether
of the purest white. The other was comely, but
bloated, as from too high living. Affecting soft-
ness and delicacy, every look, every action, was
studied and constrained; while art contributed all
its powers to give those charms to her complexion
and shape which nature had denied her. Her
look was bold, the blush of modesty she was a
stranger to, and her dress was contrived, not to
conceal, but display those beauties she supposed
herself possessed of. She would look round to
see if any observed her ; and not only so, but she
would frequently stand still to admire her own
shadow. Drawing near to the place where the
hero sat musing, eager and anxious for the ad-
vantage of first accosting him, she hastily ran
forward ; while the person who accompanied her
moved on with her usual pace, equal and ma-
jestic. Joining him, she said, " I know, my Her-
cules! you have long been deliberating on the
course of life you should pursue; engage with me

g2 MEMOIRS OF SOCRATES. Book ii.

in friendship, and I will lead you through those
paths which are smooth and flowery, where every
delight shall court your enjoyment, and pain and
sorrow shall not once appear. Absolved from all
the fatigue of business and the hardships of war,
your employment shall be to share in the social
pleasures of the table, or repose on beds of down ;
no sense shall remain without its gratification;
beauty shall delight the eye and melody the ear,
and perfumes shall breathe their odours around
you. Nor shall your care be once wanted for the
procuring of these things: neither be afraid lest
time should exhaust your stock of joys, and
reduce you to the necessity of purchasing new,
either by the labour of body or mind : it is to the
toil of others that you alone shall owe them !
Scruple not, therefore, to seize whatever seemeth
most desirable*; for this privilege I bestow on
all who are my votaries."

" Hercules having heard so flattering an invi-
tation, demanded her name. — " My friends," said
she, "call me Happiness ; but they who do not
love me endeavour to make me odious, and there-
fore brand me with the name of Sensuality f ■."

By this time the other person being arrived,
thus addressed him in her turn :

" I also, O Hercules ! am come to offer you

* This is finely imagined, to show how closely injustice and
oppression are connected with intemperance.

+ It is hoped the having chosen to denominate this person by
the word sensuality, rather than pleasure, hitherto commonly used,
may be allowed, as it seemed that pleasure should always be con-
sidered, not as contrary to, but a sure attendant on virtue.

Chap. t. MEMOIRS OF SOCRATES. 83

my friendship, for I am no stranger to your high
descent ; neither was I wanting to remark the
goodness of your disposition in all the exercises
of your childhood ; from whence I gather hopes,
if you choose to follow where I lead the way, it
will not be long ere you have an opportunity of
performing many actions glorious to yourself and
honourable to me. But I mean not to allure von
with specious promises of pleasure, I will plainly
set before you things as they really are, and show
you in what manner the gods think proper to
dispose of them. Know therefore, young man!
these wise governors of the universe have decreed,
that nothing great, nothing excellent, shall be
obtained without care and labour. They give no
real good, no true happiness, on other terms. If,
therefore, you would secure the favour of these
gods, adore them. If you would conciliate to
yourself the affection of your friends, be of use to
them. If to be honoured and respected of the
republic be your aim, show your fellow-citizens
how effectually you can serve them. But if it is
your ambition that all Greece shall esteem you,
let all Greece share the benefits arising from your
labours. If you wish for the fruits of the earth,
cultivate it. If for the increase of your flocks or
your herds, let your flocks and your herds have
your attendance and your care. And if your
design is to advance yourself by arms, if you wish
for the power of defending your friends, and sub-
duing your enemies, learn the art of war under
those who are well acquainted with it; and, when
learnt, employ it to the best advantage. And if

84 MEMOIRS OF SOCRATES. Book ii.

to have a body ready and well able to perform
what you wish from it be your desire, subject
yours to your reason, and let exercise and hard
labour give to it strength and agility."

At these words, as Prodicus informs us, the
other interrupted her : — " You see," said she,
" my Hercules, the long, the laborious road she
means to lead you ; but / can conduct you to hap-
piness by a path more short and easy."

" Miserable wretch ! " replied Virtue, " what
happiness canst thou boast of? Thou, who wilt
not take the least pains to procure it ! Doth not
satiety always anticipate desire? Wilt thou wait
till hunger invites thee to eat, or stay till thou
art thirsty before thou drinkest? Or, rather, to
give some relish to thy repast, must not art be
called in to supply the want of appetite ? while
thy wines, though costly, can yield no delight,
but the ice in summer is sought for to cool and
make them grateful to thy palate ! Beds of down,
or the softest couch, can procure no sleep for
thee, whom idleness inclines to seek for repose;
not labour and fatigue, which alone prepare for it.
Nor dost thou leave it to nature to direct thee in
thy pleasures, but all is art and shameless im-
purity. The night is polluted with riot and
crimes, while the day is given up to sloth and
inactivity : and, though immortal, thou art be-
come an outcast from the gods, and the contempt
and scorn of all good men. Thou boastest of
happiness; but what happiness canst thou boast of?
Where was it that the sweetest of all sounds, the
music of just self-praise, ever reached thine ear?

Chap. i. MEMOIRS OF SOCRATES. 85

Or when couldst thou view, with complacency
and satisfaction, one worthy deed of thy own per-
forming? Is there any who will trust thy word,
or depend upon thy promise ; or, if sound in
judgement, be of«thy society? For, among thy
followers, which of them, in youth, are not alto-
gether effeminate and infirm of body? Which of
them, in age, not stupid and debilitated in every
faculty of the mind? While wasting their prime
in thoughtless indulgence, they prepare for them-
selves all that pain and remorse so sure to attend
the close of such a life ! Ashamed of the past,
afflicted with the present, they weary themselves
in bewailing that folly which lavished on youth
all the joys of life, and left nothing to old age but
pain and imbecility !

As for me, my dwelling is alone with the gods
and good men ; and, without me, nothing great,
nothing excellent, can be performed, whether on
earth or in the heavens ; so that my praise, my
esteem, is with all who know me ! I make the
labour of the artist pleasant, and bring to the
father of his family security and joy ; while the
slave, as his lord, is alike my care. In peace I
direct to the most useful councils, in war approve
myself a faithful ally ; and / only can tie the
bond of indissoluble friendship. Nor do my
votaries even fail to find pleasure in their repasts,
though small cost is wanted to furnish out their
table ; for hunger, not art, prepares it for them ;
while their sleep, which follows the labour of the
day, is far more sweet than whatever expense can
procure for idleness : yet, sweet as it is, they

86 MEMOIRS OF SOCRATES. Book n.

quit it unreluctant when called by their duty,
whether to the gods or men. The young enjoy
the applause of the aged, the aged are reverenced
and respected by the young. Equally delighted
with reflecting on the past, or contemplating the
present, their attachment to me renders them
favoured of the gods, dear to their friends, and
honoured by their country. And when the fatal
hour is arrived, they sink not, like others, into
an inglorious oblivion, but, immortalized by fame,
flourish for ever in the grateful remembrance of
admiring posterity ! Thus, O Hercules ! thou
great descendant of a glorious race of heroes !
thus mayest thou attain that supreme felicity
wherewith I have been empowered to reward
all those who willingly yield themselves up to my
direction."

" See here, my Aristippus," continued Socrates ;
" see here the advice which, Prodicus tell us,
Virtue gave the young hero. He clothes it, as
you may suppose, in more exalted language than
I have attempted; but it will be your wisdom if
you endeavour to profit from what he hath said,
and consider at present what may befall you here-
after*."

* One would have thought this single conversation alone suffi-
cient to have reclaimed Aristippus; but the badness of his dispo-
sition, like to that of Critias and Alcibiades, prevailed over the
precepts of Socrates, illustrated as they were by the beautiful
picture borrowed from Prodicus. He became afterwards the
founder of a sect of philosophers, whose leading tenet was, " that
man was born for pleasure, and that virtue is only so far laudable
as it conduces thereto." One of his disciples taught publicly,
that there were no gods : — a short and easy transition from vice
and sensuality to atheism.

Chap. ii. MEMOIRS OF SOCRATES. 87

CHAP. II.

Socrates seeing his eldest son, Lamprocles,
enraged with his mother, spoke to him in the
following manner: "Tell me, my son," said he,
" did you ever hear of any who were called
ungrateful ? "

" Many," replied Lamprocles.

" Did you consider what gained them this
appellation?"

" They were called ungrateful, because hav-
ing received favours, they refused to make any
return."

" Ingratitude, then, should seem one species of
injustice ? "

" Most certainly."

" Have you ever examined thoroughly what
this sort of injustice is? Or do you think, Lam-
procles, because we are only said to be unjust
when we treat our friends ill, not so when we
injure our enemies ; therefore we are indeed
unjust when we are ungrateful to our friends,
but not so when only ungrateful to our enemies?"

" I have considered it thoroughly," replied
Lamprocles; " and am convinced, that to be un-
grateful, is to be unjust ; whether the object of
our ingratitude be friend or foe."

" If then," continued Socrates, " ingratitude is
injustice, it will follow, that the greater the be-

88 MEMOIRS OF SOCRATES. Book ii.

nefit of which we are unmindful, the more we are
unjust?"

" Most assuredly."

" But where shall we find the person who hath
received from any one, benefits so great or so
many, as children from their parents? To them it
is they owe their very existence: and, inconse-
quence of this, the capacity of beholding all the
beauties of nature, together with the privilege of
partaking of those various blessings which the
gods have so bountifully dispensed to all mankind.
Now these are advantages universally held so in-
estimable, that to be deprived of them exciteth
our very strongest abhorrence; an abhorrence
well understood, when the wisdom of the legisla-
tor made death to be the punishment of the most
atrocious crimes : rightly judging, that the terror
wherewith every one beheld it, would serve the
most powerfully to deter from the commission of
such offences, as they saw must bring upon them
this greatest of all evils. Neither shouldst thou
suppose it sensuality alone which induceth man-
kind to enter into marriage, since not a street but
would furnish with other means for its gratifica-
tion : but our desire is to find out one wherewith
to unite ourselves, from whom we may reasonably
expect a numerous and a healthful progeny. The
husband then turneth his thoughts in what man-
ner he may best maintain the wife whom he hath
thus chosen, and make ample provision for his
children yet unborn; while she, on her part, with
the utmost danger to herself, bears about with her,
for a long time, a most painful burthen. To this

Chap. ii. MEMOIRS OF SOCRATES. 89

she imparts life and nourishment, and brings it
into the world with inexpressible anguish : nor
doth her task end here ; she is still to supply the
food that must afterward support it. She watches
over it with tender affection ; attends it continually
with unwearied care, although she hath received
no benefit from it; neither doth it yet know to
whom it is thus indebted. She seeks, as it were,
to divine its wants : night or day her solicitude
and labour know no intermission ; unmindful of
what hereafter may be the fruit of all her pain.
Afterward, when the children are arrived at an age
capable to receive instruction, how doth each pa-
rent endeavour to instil into their minds the
knowledge which may best conduce to their
future well-doing ! And if they hear of any bet-
ter qualified than themselves for this important
task, to these they send them, without regard to
the expense; so much do they desire the happi-
ness of their children !"

" Certain it is," replied Lamprocles, " although
my mother had done this, and a thousand times
more, no man could bear with so much ill
humour."

" Do not you think it easier to bear the anger
of a mother, than that of a wild beast?"

f* No, not of such a mother."

" But what harm hath she done you? Hath
she kicked you, or bit you, as wild beasts do
when they are angry?"

" No, but she utters such things as no one can
bear from any body."

" And you, Lamprocles, what have you not

go MEMOIRS OF SOCRATES. Book ii.

made this mother bear, with your continual cries
and untoward restlessness ! what fatigue in the
day! what disturbance in the night! and what
pangs when sickness at any time seized you !"

" J3ut, however, I never did or said any thing
to make her ashamed of me."

" It is well. But why, Lamprocles, should you
be more offended with your mother, than people
on the stage are with one another? There is no-
thing so injurious or reproachful that these do not
often say, yet no one becomes outrageous against
the man whom he hears threaten and revile him,
because he well knows he intends him no real in-
jury : but you, although you as well know that no
hurt is designed you, but, on the contrary, every
kindness; you fly out into rage against your
mother ! or, perhaps, you suppose she intended
you some harm ?"

" Not at all," replied Lamprocles ; " I never
once suspected any such matter."

" What ! a mother who thus loves you ! who,
when you are sick, spareth no means, no pains for
your recovery; whose care is to supply your every
want; and whose vows to the gods are so frequent
on your behalf! Is she harsh and cruel? Surely
the man who cannot bear with such a mother,
cannot bear with that which is most for his ad-
vantage. But tell me," continued Socrates,
" doth it seem to you at all necessary to show
respect or submission to any one whatsoever?
Or are you indeed conscious of such a degree of
self-sufficiency, as makes it needless to pay any
regard, whether to magistrate or general?"

Chap. ii. MEMOIRS OF SOCRATES. g\

" So far from it," said Lamprocles, " I endea-
vour all I can to recommend myself to my supe-
riors."

" Perhaps, too, you would cultivate the good-
will of your neighbour, that he may supply you
with fire from his hearth, when you want it; or
yield you ready assistance, when any accident be-
falls you ? "

" I would, most surely."

" And if you were to go a journey, or a voyage
with any one, it would not be indifferent to you,
whether they loved or hated you?"

" No, certainly!"

" Wretch ! to think it right to endeavour to
gain the good-will of these people; and suppose
you are to do nothing for a mother, whose love
for you so far exceeds that of any other ! Surely
you have forgot, that while every other kind of
ingratitude is passed over unnoticed by the magis-
trate, those who refuse to return good offices, in
any other case, being only punished with the con-
tempt of their fellow-citizens; the man who is
wanting in respect to his parents, for this man
public punishments are appointed* : the laws
yield him no longer their protection ; neither is he
permitted any share in the administration, since
they think no sacrifice offered by a hand so im-
pious, can be acceptable to the gods, or beneficial
to man : and conclude the mind so altogether de-

* Neither was this confined to their immediate parents, but
equally understood of thei r grandfathers, grandmothers, and other
progenitors. — Potter's Antiq,

92 MEMOIRS OF SOCRATES. Book ii.

generate, equally incapable of undertaking any-
thing great, or executing any thing justly. For
such, too, as neglect to perform the rites of sepul-
ture for their parents; for these, the same punish-
ments have been allotted by the laws : and parti-
cular regard is had to these points, when inquiry
is made into the lives and behaviour of those who
offer themselves candidates for any public employ-
ment. You, therefore, O my son ! will not delay,
if wise, to entreat pardon of the gods ; lest they,
from whom your ingratitude cannot be hid, should
turn away their favour from you : and be yon
likewise careful to conceal it from the eyes of
men, that you find not yourself forsaken by all
who know you ; for no one will expect a return
to his kindness, however considerable, from him
who can show himself unmindful of what he
oweth to his parents."

CHAP. III.

Socrates having observed that Chaerephon
and CliEerecrates, two brothers, with whom he was
acquainted, were at variance; he wished very
much to reconcile them to each other. To which
end, meeting one of them, he said to him, " What,
are you then, Chaerecrates, one of those mercenary
kind of people, who prefer riches to a brother;
and forget that these being only inanimate things,

Chap. hi. MEMOIRS OF SOCRATES. 93

require much vigilance and care to protect them ;
whereas a brother endued with reason and reflec-
tion, is able to give assistance and protection to
you ? And, besides, brothers are somewhat less plen-
tiful than gold ! It is strange a man should think
himself injured because he cannot enjoy his bro-
ther's fortune! Why not equally complain of in-
jury done him by the rest of his fellow-citizens,
because the wealth of the whole community doth
not centre in him alone? But in this case they
can argue right ; and easily see, that a moderate
fortune secured by the mutual aid of society, is
much better than the riches of a whole city at-
tended with the dangers to which solitude would
expose them ; yet admit not this reasoning in
regard to a brother. If rich, they buy slaves in
abundance to serve them : they endeavour all they
can to gain friends to support them ; but make at
the same time no account of a brother, as if near-
ness in blood disqualified for friendship ! But,
surely, to be born of the same parents, and educa-
ted in the same house, ought rather to be consi-
dered as many powerful cements, since even wild
beasts themselves show some inclination to ani-
mals they are brought up with. And besides,
Chaerecrates, he who hath a brother, is much more
regarded than he who hath none; his enemies too
will be the less forward to molest him."

" I will not deny," replied Chaerecrates, " that a
brother, when such as he should be, is, as you say,
an inestimable treasure; and therefore we ought to
bear long with one another; so far from quarrel-
ling on every slight occasion ; but when this bro*

94 MEMOIRS OF SOCRATES. Book ii.

ther fails in every particular, and is indeed the
very reverse of all he ought to he; to keep on
terms with such a one, is next to an impos-
sibility."

" Your brother then, my Chaarecrates, is dis-
pleasing to every one? Or are there some to
whom he can make himself very agreeable?"

" Therefore he the more deserves my hatred,"
said Chaerecrates ; " because wherever he comes
he fails not to make himself pleasing to others ;
whereas he seems to aim at nothing but displeas-

ing me."

" But may not this happen, Cbasrecrates, from
your not knowing how to converse properly with
a brother? As the horse, not untractable to
others, becomes altogether unmanageable to the
unskilful rider."

" And why should i, who well know how to
return any kindness shown me either in words or
actions, be supposed ignorant in what manner to
behave properly to a brother? No: but when I
see a man catch at every opportunity to vex and
disoblige me, shall I, after this, show kindness to
such a. one? I cannot, Socrates; nor will I even
attempt it!"

" You surprise me, Chaerecrates ! Suppose you
had a dog who watched and defended your sheep
diligently : this dog fawns and caresses your shep-
herds, but snarls at you whenever you come near
him. What do you on this occasion? Fly out
into rage? Or endeavour, by kindness, to reconcile
him to you ? You acknowledge a brother, when
such as he ought to be, an invaluable treasure:

Chap. hi. MEMOIRS OF SOCRATES. 95

you say you are not unacquainted with the arts
of conciliating favour and affection, but yet are
resolved to employ none of them, to gain the love
of Chserephon!"

" I do not believe, Socrates, I have arts suffi-
cient to succeed in such an attempt."

" And yet I should imagine," said Socrates,
" no new one necessary : practise only those you
are already master of, and you will find them suf-
ficient to regain his affection."

" If you know what these are, of favour inform
me," replied Chasrecrates ; " for they are unknown
to me."

" Suppose, Cha^recrates, you wished some friend
to invite you to his feast when he offered sacri-
fice; what means would you take to induce him
thereto?"

" Invite him to one of mine."

" And if you wanted him, in your absence, to
manage your affairs; what then?"

" I would try what I could to engage his grati-
tude, by first rendering him the service I wished
to receive."

" But, suppose you desired to secure for your-
self an hospitable reception in some foreign coun-
try, what would you do?"

" When any of that place came to Athens, I
would invite them to my house," said Chrerecrates ;
" and would spare no pains to assist them in de-
spatching the business they came for ; that they,
when I went thither, might help me in return to
expedite mine."

q6 MEMOIRS OF SOCRATES. Book ii.

" Is it so then!" replied Socrates; " and are
you so well skilled in all the arts of conciliating
favour and affection, yet know nothing of the
matter? But you are afraid, C h as rec rates, of
making the first advances to your brother, lest it
should degrade you in the opinion of those who
hear it? Yet surely it ought not to be less glori-
ous for a man to anticipate his friends in courtesy
and kind offices, than get the start of his enemies
in injuries and annoyance ! Had I thought Chae-
rephon as well disposed as you towards a reconci-
liation, I should have endeavoured to have pre-
vailed on him to make the first advances; but you
seemed to me the better leader in this affair; and
I fancied success the most likely to ensue from
it.

" Nay now, Socrates," cried out Chasrecrates,
" you certainly speak not with your usual wisdom.
What ! would you have me, who am the youngest,
make overtures to my brother; when in all nations
it is the undoubted privilege of the first-born to
lead the way?"

" How ! " replied Socrates ; " is it not the custom
every where for the younger to yield precedency
to the elder? Must not he rise at his approach
and give to him the seat which is most honourable ;
and hold his peace till he hath done speaking?
Delay not, therefore, my Chrcrecrates, to do what I
advise : use your endeavour to appease your bro-
ther; nor doubt his readiness to return your love.
He is ambitious of honour ; he hath a nobleness
of disposition : sordid souls, indeed, are only to

Chap. hi. MEMOIRS OF SOCRATES.

97

be moved by mercenary motives ; but the brave
and liberal are ever best subdued by courtesy and
kindness."

" But suppose, my Socrates, when I have acted
as you advise, my brother should behave no better
than he has done ?"

" Should it prove so, Chasrecrates, what other
harm can arise to you from it, than that of having
shown yourself a good man, and a good brother
to one whose badness of temper makes him un-
deserving of your regard? But I have no appre-
hension of so unfavourable an issue to this matter :
rather, when your brother shall see it your inten-
tion to conquer by courtesy, he himself will strive
to excel in so noble a contest. As it is, nothing
can be more deplorable than your present situa-
tion ; it being no other than if these hands, or-
dained of God for mutual assistance, should so far
forget their office, as mutually to impede each
other : or these feet, designed by Providence for a
reciprocal help, should entangle each other to the
hindrance of both. But, surely, it shows no less
our ignorance and folly, than works our harm,
when we thus turn those things into evil which
were not created but for our good. And, truly, I
regard a brother as one of the best blessings that
God hath bestowed on us ; two brothers being
more profitable to each other than two eyes or two
feet, or any other of those members which have
been given to us in pairs, for partners and helps,
as it were, to each other by a bountiful Providence.
For, whether we consider the hands or feet, they
assist not each other unless placed at no great

H

gS MEMOIRS OF SOCRATES. Book ii.

distance : and even our eyes, whose power evi-
dently appears of the widest extent, are yet unable
to take in, at one and the same view, the front and
the reverse of any one object whatsoever, though
placed ever so near them : but no situation can
hinder brothers, who live in amity, from rendering
one another the most essential services."

CHAP. IV.

I also remember a discourse that Socrates once
held concerning friendship ; which I think could
not but greatly benefit his hearers; since he not
only taught us how we might gain friends, but
how to behave towards them when gained. On
this occasion he observed, " that although the
generality of mankind agreed in esteeming a firm
and virtuous friend an invaluable possession, yet
were there very few things about which they gave
themselves less trouble. They were diligent, he
said, to purchase houses and lands, and slaves, and
flocks, and household goods; and, when purchased,
would take no little pains to preserve them ; but were
no way solicitous either to purchase or preserve a
friend, however they might talk of the advantages
of having one. Nay, he had seen people, who, if
they had a friend and a slave sick at the same
time, would send for the physician, and try every
means to recover the slave, while the friend was

Chap. iv. MEMOIRS OF SOCRATES.

99

left to take care of himself; and, if both died, it
was easy to see how each stood in their estimation.
Of all their possessions this alone was neglected :
they would even suffer it to be lost for want of a
little attention*. Their estates here and there
they could with readiness point out to you ; but
ask them of their friends, how many and what
they are, and you reduce them to some difficulty.
The number, though acknowledged small, is more
than they can well make out to you ; so little do
these people concern themselves about the matter.
And yet, what possession shall be placed in com-
petition with a friend? What slave so affectionate
to our persons, or studious of our interest? What
horse able to render us such service? From whence,
or from whom, can we at all times and on every
occasion receive so many and such essential be-
nefits? Are we at a loss in our own private affairs,
or in those the public have intrusted to our ma-

* One proof we have of this want of attention, even in Pericles
himself; and which possibly Socrates might have in his eye, though,
out of respect to his memory, he forbore to mention it; for he suf-
fered Anaxagoras, to whom he stood indebted for so much useful
knowledge both in philosophy and politics, to be reduced to such
distress, that, partly from want, and partly from vexation, he deter-
mined to starve himself to death : and having muffled up his head
in his cloak, he threw himself on the ground to expect its coming.
Indeed, Pericles no sooner heard of this but he flew to his assist-
ance ; begging him to live, and bewailing his own loss, in case he
was deprived of so wise a counsellor. When, opening his cloak,
the philosopher, in a feeble and low voice, said to him, " Ah, Peri»
cles ! they who need a lamp, do not neglect to supply it with oil!"
A gentle reproof; but therefore the more piercing to an ingenuous
mind.

100 MEMOIRS OF SOCRATES. Book id.

nagement? A friend will supply every deficiency,
Do we wish for the pleasure of giving assistance
to some other? A friend will furnish us with
the power. Are we threatened with danger? He
flies to our assistance; for he not only dedicates
his fortune to our service, but his life to our
defence. — Do we purpose to persuade ? His elo-
quence is ever ready to second all we say. — Are
we compelled to contend? His arm is ever found
among the foremost to assist us. He doubles the
joy which prosperity brings, and makes the load
of affliction less heavy. Our hands, our feet, our
eyes, can yield us small service in comparison to
that we receive from a friend : for what we are
not able to do for ourselves ; that which we nei-
ther see, nor hear, nor think of, when our own in-
terest is the question; a friend will perceive, and
perform for us. And yet, this friend, whilst the
plant that promiseth us fruit shall be carefully cul-
tivated; this friend we neglect to nourish and im-
prove ; though where else the tree from whence
such fruit is to be found !"

CHAP. V.

I remember likewise another discourse of hisy
wherein he exhorteth his hearers to look well into
themselves, and see in what estimation they might
reasonably hope their friends should hold them.

Chap. v. MEMOIRS OF SOCRATES. 101

For, having observed one of his followers desert a
friend when oppressed with penury, he thus ques-
tioned Antisthenes in the presence of the man,
together with many others : " Pray say, Antis-
thenes, is it allowable to value our friends as we
do our slaves : for one of these we perhaps rate at
five mina*; while we think another dear at two:
these again we will give ten for; and for some, it
may be, twenty : nay, it is said that Nicias, the son
of Niceratus, gave no less than a whole talent f
for one he intended to set over his mines. May
we estimate our friends in the same manner?"

" I think we may," replied Antisthenes; " for,
while I know some whose affection I would pur-
chase at no mean price, there are others whom I
would scarcely thank for theirs, if I might have
it for nothing. And there are, my Socrates, whose
favour and friendship I should be glad to secure,
though at the expense of the last farthing."

" If this is the case," replied Socrates, " it be-
hoves us not a little to consider of how much
worth we really are to our friends; at the same
time that we use our diligence to raise our value
with them as much as we can, that they may not
lay us aside like useless lumber. For when I hear
this man cry out, " My friend hath deserted me;"
and another complain, " that one whom he thought
most strongly attached to him, had sold his friend-
ship for some trifling advantage;" I am inclined
to ask, Whether, as we are glad to get rid of a bad

* The Attic mina, worth three pounds sterling,
t The talent, worth sixty mina.

102 MEMOIRS OF SOCRATES. Book ii.

slave at any rate, so we may not wish to do the
same by a worthless friend? since, after all, we
seldom hear of the good friend being forsaken, any
more than of the good slave wanting a master."

CHAP. VI.

And here, on the other hand, I will relate a
conversation Socrates once had with Critobulus ;
from whence we may learn to try our friends,
and find out such as are worthy of our affection.

" Suppose," said he, " Critobulus, we wanted
to choose a worthy friend, what should be our
method of proceeding in this matter ? Should we
not beware of one much addicted to high living?
to wine or women? or of a lazy disposition?
since, enslaved to such vices, no man could be
of use either to himself, or any other."

" Certainly."

" Suppose we met with a man whose posses-
sions being small, he is yet most lavish in his
expenses ; who stands daily in need of his friend's
purse, as a necessary supply for his own profusion ;
with whom, however, all that is lent, is lost ; yet,
whom to refuse is most deadly to offend : Would
not such a one prove rather troublesome, think
you?"

" No doubt, Socrates."

" And if there was a person, provident indeed

Chap. vi. MEMOIRS OF SOCRATES. 103

enough, but withal so covetous, as never to be
content unless he hath the advantage of you on
every occasion ?"

" I think of him worse than of the other,"

" But what do you say to the man, Critobulus,
who is so much bent on making a fortune, as to
mind nothing but what serves to that end?"

" I say, leave him to himself," returned Crito-
bulus ; " since it is sure he will never be of use to
any other."

" And suppose one of so turbulent a disposition,
as to be daily engaging his friends in some quarrel
on his account?"

" I would keep clear of such a one, most cer-
tainly, my Socrates."

" But what if the man were free from these
defects, and had only such a sort of selfishness
belonging to him, as made him always ready to
receive favours, not at all solicitous about return-
ing any?"

" Why certainly," replied Critobulus, " no
person would wish to have any thing to say to
such a one. But, my Socrates," continued he,
° since none of these people will serve our pur-
pose, show me, I desire you, what sort of man he
must be whom we should endeavour to make a
friend of?"

" I suppose," said Socrates, " he should be the
very reverse of all we have been saying : mode-
rate in his pleasures, a strict observer of his word,
fair and open in all his dealings ; and who will
not suffer even his frie?id to surpass him in gene-

104 MEMOIRS OF SOCRATES. Book is,

rosity; so that all are gainers with whom he hath
to do."

" But how shall we find such a one," said Crito-
bulus; " or make trial of these virtues and vices,
without running some hazard by the experiment?"

" When you are inquiring out the best statuary,
Critobulus, you trust not to the pretences of any,
but examine the performances of all ; and con-
clude, that he who hath hitherto excelled, gives
the best grounded assurance of excelling for the
future."

" So you would have us infer, Socrates, that he
who hath already discharged the duties of a good
friend towards those with whom he hath been
formerly connected, will not fail to do the same
when connected with you?"

" Undoubtedly," my Critobulus : " just as I
should infer, that the groom who hath taken pro-
per care of your horses, will do the same by mine,
whenever I send him any."

" But," my Socrates, " when we have found
out a man whom we judge proper to make a
friend of; what means may we use to engage
his affection?"

" In the first place," returned Socrates, " we
must consult the gods, whether it be agreeable
to their will that we engage in friendship with
him."

" But suppose the gods disapprove not of our
choice, what way shall we take to obtain his
favour?"

" Not hunt him down, Critobulus, as we do

Chap. vi. MEMOIRS OF SOCRATES. JQ5

hares; nor catch him by stratagem, as we do
birds; neither are we to seize hirn by force, as we
are wont to serve our enemies; for it would prove
an arduous task to make a man your friend in spite
of inclination. To shut him up like a criminal
might create aversion; but would never conciliate
favour and esteem."

" But what must we do then?"

" I have heard," said Socrates, " of certain
words that have ail the force in them of the most
powerful charms. There are likewise other arts,
wherewith such as know them seldom fail to
allure to themselves whomsoever they please."

" And where can we learn these words?" said
Critobulus.

" You know the song the Syrens used to charm
Ulysses? It begins with,

" O stay, O pride of Greece, Ulysses stay !"

Pope's Odyssey.

" I do know it, Socrates. But did thev not
mean to detain others by these charms, as well as
Ulysses ?"

" Not at all, Critobulus; words like these are
only designed to allure noble souls, and lovers of
virtue."

" I begin to understand you," said Critobulus ;
" and perceive the charm which operates so power-
fully, is praise: but, in order to make it effectual,
we must bestow it with discretion, lest ridicule
should seem intended by us, rather than applause.
And, indeed, to commend a man for his beauty,
his strength, or his stature, who knows himself to

106 MEMOIRS OF SOCRATES. Book ii.

be weak, little, and deformed, would be to incur
his resentment, not conciliate his affection; and
make mankind not seek, but shun our society. — But
do you know of no other charms?"

" No : I have heard, indeed, that Pericles had
many, wherewith he charmed the city, and gained
the love of all men."

" By what means did Themistocles procure the
affection of his fellow-citizens?"

" By no incantations, most certainly," replied
Socrates; " if you except that of serving the
state."

r " You would insinuate then," my Socrates,
" that, in order to obtain a virtuous friend, we
must endeavour first of all to be ourselves vir-
tuous?"

" Why, can you suppose, Critobulus, that a
bad man can gain the affection of a good one?"

" And yet," said Critobulus, " I have seen many
a sorry rhetorician live in great harmony with
the best orator in Athens : and a general, per-
fectly well skilled in the art of war, shall admit
others to his intimacy, who know nothing of the
matter."

" But did you ever see a man, Critobulus, who
had no one good quality to recommend him ; — for
that is the question ; — did you ever see such a one
sain a friend of distinguished abilities?"

" I do not know I ever did. But if it is so
clear, Socrates, that those who have much merit,
and they who have none, can never unite together
in friendship ; are the virtuous equally sure of be-
ing beloved by all the virtuous?"

Chap. vi. MEMOIRS OF SOCRATES. 107

" You are led into this inquiry, my Critobulus,
from observing that the great and the good,
although alike enemies to vice, and equally en-
gaged in the pursuit of glory, are so far from
expressing this mutual good-will, that enmity and
opposition sometimes prevail among them; and
are with more difficulty reconciled to each other,
than even the most worthless and vile of all man-
kind. This you see, and are concerned at."

" I am so," replied Critobulus; " and the more,
as I observe this not confined to particulars, but
communities : those, too, where vice finds its great-
est discouragement, and virtue its best reward;
even these shall engage in hostilities against each
other ! Now when I see this, my Socrates, I almost
despair to find a friend ! for where shall I seek one?
Not among the vitious ; for, how can one who is
ungrateful, profuse, avaricious, idle, intemperate,
faithless, be a friend? He may hate, but cannot
love. Neither yet is it more possible for the vir-
tuous and the vitious to unite in the bonds of
amity; since, what concord can subsist between
those who commit crimes, and they who abhor
them? And if, after this, we are to add the vir-
tuous; if ambition can sow enmity among the
best of men ; if these, desirous all of the highest
places, can envy and oppose each other, where can
friendship be found ? or where the asylum on
earth, for fidelity and affection?"

" My Critobulus," answered Socrates, " we shall
find it no easy matter to investigate this point.
Man is made up of contrarieties. Inclined to
friendship from the want he finds in himself of

]08 MEMOIRS OF SOCRATES. Book ii.

friends, he compassionates the sufferer; he relieves
the necessitous; and finds complacency and satis-
faction, whether his turn is to receive or confer an
obligation. But as one and the same thing may be
an object of desire to many ; strife, enmity, and ill-
will, become thereby unavoidable : benevolence is
extinguished by avarice and ambition ; and envy
fills the heart, which till then was all* affection !
But friendship can make its way, and surmount
every obstacle, to unite the just and good. For
virtue will teach these to be contented with their
own possessions, how moderate soever: nay, infi-
nitely prefer them to the empire of the world, if
not to be had without hatred and contention.
Assisted by this, they willingly endure the extreme
of thirst and hunger, rather than injure, or bear
hard on any : nor can love itself, even when the
most violent, transport them beyond the rules of
decency and good order. They are satisfied with
whatever the laws have allotted them : and so far
from desiring to encroach on the rights of others,
they are easily inclined to resign many of their
own. If disputes arise, they are soon accommodated,
to the contentment of each party : anger never
rises so high, as to stand in need of repentance ;
nor can envy once find admission into the minds
of those who live in a mutual communication of
their goods ; and plead a kind of right in whatever
a friend possesses. Hence, therefore, we may be
very sure, that virtuous men will not oppose, but
assist each other in the discharge of the public
offices. Those, indeed, who only aim at the high-
est honours, and posts of the greatest power, that

Chap. vi. MEMOIRS OF SOCRATES. 109

they may accumulate wealth, riot in luxury, and
oppress the people, are too profligate and unjust to
live in concord with any : but he who aspires to an
honourable employment, for no other end than
to secure himself from oppression, protect his
friends, and serve his country ; what should hin-
der his uniting with those whose intentions are
no other ? Would it render him less able to accom-
plish these designs? Or would not his power be-
come so much the more extensive, from having
the wise and the good associated in the same
cause with him? In the public games, continued
Socrates, we permit not the skilful, and the strong,
to unite themselves together, as knowing that in
so doing they must bear away the prize in every
contention : but here, in the administration of the
public affairs, we have no law to forbid the honest
from joining with the honest; who are generally,
too, the most able; and on 'that account to be
chosen rather for associates than opponents. Be-
sides, since contentions will arise, confederates
should be sought for ; and the greater number will
be necessary, if those who oppose us have courage
and ability. For this purpose, and to make those
whom we engage the more zealous in serving us,
favours and good offices are to be dispensed with
a liberal hand : and even prudence, will direct us
to prefer the virtuous, as not being many : besides,
evil men are always found insatiable. But how-
ever this may be, my Critobulus, take courage ;
make yourself, in the first place, a virtuous man,
and then boldly set yourself to gain the affection

HO MEMOIRS OF SOCRATES. Book ii.

of the virtuous : and this is a chase wherein I may
be able to assist you, being myself much inclined
to love. Now, whenever I conceive an affection
for any, I rest not till it becomes reciprocal ; but,
borne forward towards them by the most ardent
inclination, I strive to make my company equally
desirable. And much the same management will
you find necessary, my Critobulus, whenever you
would gain the friendship of any : conceal not,
therefore, from me the person whose affection you
most desire. For, as I have made it my study to
render myself pleasing to those who are pleasing
to me, I believe I am not ignorant of some of the
arts best calculated for such a purpose."

" And I," replied Critobulus, " have long been
desirous of receiving some instructions herein; and
more especially if they will help me to gain the
affection of those who are desirable on account of
the beauty of their persons, as well as the graces
of their minds."

" But all compulsion is entirely excluded my
scheme," continued Socrates ; " and I verily be-
lieve," says he, " that the reason why all men fled
the wretched Scylla, was, from her employing no
other means ; since we see them easily detained
by the Syren's song; and, forgetful of every
thing, yield themselves up to the enchanting har-
mony."

" Be assured, Socrates," said Critobulus, " I
shall never think of taking any man's affection by
storm : of favour, therefore, proceed, I beseech
you, to your instructions."

Chap. vi. MEMOIRS OF SOCRATES. 1 1 1

" You must promise me, likewise, to keep at a
proper distance, and not give way to over- much
fondness."

" I shall make no great difficulty to promise
you this, Socrates, provided the people are not
very handsome."

" And those who are so will be in less danger,
as far less likely to suffer you than those who are
more plain."

" Well, I will not transgress in this point,"
said Critobulus; " only let me know how I may
gain a friend."

" You must permit me then," said Socrates, " to
tell him how much you esteem him, and how
great your desire to become one of his friends."

" Most readily, my Socrates; since I never
knew any one displeased with another for think-
ing well of him."

" And that your observation of his virtue hath
raised in you great affection for his person ; Would
you think I did amiss, and might hurt you in the
man's opinion?"

" The very reverse, I should imagine; for I
find in myself a more than ordinary affection
towards those who express an affection for me."

" I may go then so far in speaking of you to
those you love : but will you allow me to pro-
ceed, Critobulus, and assure them, that the
sweetest pleasure you know is in the conversation
of virtuous friends? That you are constant in
your care of them ? That you behold their honour-
able achievements with no less satisfaction and
complacency than if you yourself had performed

112 MEMOIRS OF SOCRATES. Book n.

them, and rejoice at their prosperity in like manner
as at your own? That, in the service of a friend,
you can feel no weariness, and esteem it no less
honourable to surpass him in generosity than your
enemy in arms? By this, or something like this,
I doubt not to facilitate your way to the forming
of many very excellent friendships."

" But why do you ask my leave, Socrates, as if
you were not at liberty to say what you please of
me?"

" Not so," returned Socrates ; " for I have often
heard Aspasia* declare, that matchmakers suc-
ceed pretty well if they keep to the truth in what
they say of each party; whereas, if falsehood is
employed, nothing but vexation can ensue; for
they who have been deceived hate one auother,
and those most of all who brought them too-ether.
Now, I hold this observation of Aspasia to be
right, and not less to concern the point in ques-
tion : and, therefore, I think I cannot urge any
thing in your behalf, Critobulus, which strict
truth will not make good."

" Which is as much as to say," replied Crito-
bulus, " that if I have good qualities sufficient to

* A person well known on the account of her eloquence, and
her illustrious pupils; for both Pericles and Socrates attended her
lectures. Her conversation was not more brilliant than solid ;
uniting the symmetry arising from art, with the vehemence and
warmth which flows from nature. She is generally allowed to
have composed the famous Funeral Oration which Pericles pro-
nounced with so much applause, in honour of those who fell in the
Samian war. She was likewise well versed in many other parts of
useful knowledge ; particularly politics and natural philosophy. —
Plutarch's Life of Pericles.

Chap. vi. MEMOIRS OF SOCRATES. 113

make myself beloved, I may then have your help-
ing hand: but, otherwise, you are not so very
much my friend as to be at the trouble to feign
any for me."

" And by which of these methods shall I best
serve you, Critobulus? Bestowing on you some
praise, which, after all, is not your due, or ex-
horting you to act in such a manner as may give
you a, just claim to it, and that from all mankind?
Let us examine the matter, if you are still doubtful.
Suppose I should recommend you to the master
of a ship as a skilful pilot, and on this you were
admitted to direct at the helm, must not destruc-
tion to yourself, as well as the loss of the ship, be
the inevitable consequence? Or suppose I spoke
of you every where as a great general, or able
statesman ; and you, on the credit of this false
representation, were called to determine causes,
preside in the council, or command the army;
would not your own ruin be involved in that of
your country ? Nay, were I only to commend you
as a good economist to my neighbour, and thereby
procure for you the management of his affairs,
and the care of his family, would not you expose
yourself to much ridicule, at the same time that
you were exposing him to ruin? But the surest^
as the shortest way, to make yourself beloved and
honoured, my Critobulus, is, to be indeed the very
man you wish to appear. Set yourself, therefore,
diligently to the attaining of every virtue, and
you will find, on experience, that no one of them
whatsoever but will flourish and gain strength
when properly exercised. This is the counsel /

i

j 14 MEMOIRS OF SOCRATES. Book ii.

have to give you, my Critobulus. But, if you are
of a contrary opinion, let me know it, I entreat
you."

" Far from it," replied Critobulus; " and I
should only bring shame upon myself by contra-
dicting you, since thereby I should contradict the
sure principles of truth and virtue."

CHAP. VII.

Socrates had the greatest tenderness for his
friends. Had ignorance or imprudence brought
them into difficulties, Socrates, by his good advice,
would often set them at ease. Or, if sinking
under poverty, he would procure to them relief,
by pressing upon others the duty of mutual as-
sistance.

I will give some instances of his sentiments on
such occasions.

Perceiving on a time a deep melancholy on the
countenance of one of his friends, " You seem
oppressed," said he, " Aristarchus ; but impart the
cause of it to your friends ; they may be able to
relieve you."

" I am indeed," said Aristarchus, " oppressed
with no small difficulty : for, since our late trou-
bles, many of our men being fled for shelter to
the Piraeus, the women belonging to them have
all poured down upon me; so that I have at
present no less than fourteen sisters, and aunts>

Chap. vii. MEMOIRS OF SOCRATES. \\5

and cousins, all to provide for ! Now, you know,
my Socrates, we can receive no profit from our
lands, for these our enemies have got into their
possession : nor yet from our shops and houses in
the city, since Athens hath scarcely an inhabitant
left in it. Nobody to be found neither to pur-
chase our wares ; nobody to lend us money, at
what interest soever : so that a man may as well
hope to find it in the very streets as to borrow it
any where! Now, what am I to do, my Socrates,
in this case? It would be cruel not to relieve our
relations in their distress ; and yet, in a time of
such general desolation, it is impossible for me to
provide for so great a number."

Socrates having patiently heard out his com-
plaint:— " Whence comes it," said he, " that we
see Ceramo not only provide for a large family,
but even become the richer by their very means ;
while you, Aristarchus, are afraid of being starved
to death, because some addition hath been lately
made to yours?"

" The reason is plain," replied Aristarchus ;
" Ceramo's people are all slaves ; whereas those
with me are every one of them free."

" And which, in your opinion, do you rate the
highest? Ceramo's slaves, or the free people your
house is filled with?"

" There can be no comparison !"

" But is it not then a shame," said Socrates,
" that your people, who so far exceed in worth,
should reduce you to beggary, whilst those with
Ceramo make him a rich man?"

1 16 MEMOIRS OF SOCRATES. Book it.

" Not at all," replied Aristarcbus : " the slaves
with him have been brought up to trades ; but
those I speak of had a liberal education."

" May we be said to be masters of some trade
when we understand how to make things which
are useful ? "

" No doubt of it."

" Is flour or bread useful?"

u Certainlv."

" And clothes, whether for men or women, are
they useful?"

" Who doubts it?" said Aristarcbus.

" But the people with you are altogether ig-
norant in these things?"

" So far from it," replied Aristarcbus, " that I
question not their being able to perform any one
of them."

" But of what are you afraid then, my Aris-
tarcbus ! Nausycides with one of these can main-
tain himself and family; and not onty so, but buy
flocks and herds, and accommodate the republic
with a round sum on occasion : Cyribes also sup-
ports his household in ease and affluence by mak-
ing bread : Demeas, the Collytensian, his, by mak-
ing cassocks: Men on his, by making of cloaks ;
and the Megarensians theirs, by making of short
jackets."

" That is true," interrupted Aristarcbus ; " for
the way with these is to buy Barbarians, whom
they can compel to labour : but I can do no such
thiug with the women who live with me; they
areyree, they are my relations, Socrates ! "

Chap. vn. MEMOIRS OF SOCRATES. 1 17

" And so, because they Me free, and related to
you, they are to do nothing but eat and sleep !
Do you suppose, Aristarchus, that such as live in
this manner are more content than others? or
enjoy more happiness than they, who by their
labour earn bread for their families? Suppose
you that idleness and inattention can gain any
useful knowledge, or preserve in the memory
what hath been already gained? That they can
keep the man in health, add strength to his
body, and gold to his stores, or give security to
what he hath already in his possession ; aud shall
labour and industry stand him in no stead? To
what purpose, I pray you, did your relations learn
any thing? Did they resolve at the time to make
no use of their knowledge? Or, rather, did they
not intend from it some advantage to themselves,
or benefit to others? Surely we give small proof
of our wisdom when we thus decline all employ-
ment! For, wThich is most reasonable — procuring
to ourselves the things that are useful, by exerting
the powers which nature hath bestowed; or, with
arms across, sit listless and musing, considering
only the means by which others may provide for
us? And verily, if I may speak my mind to you
freely, I should suppose, Aristarchus, you cannot
have any great love for your guests, in your pre-
sent situation ; nor they for you. You think them
a burthen ; and they perceive you think them so :
and it will be well if discontent does not increase
daily, till all gratitude and affection are compelled
to give way. But show them once in what manner
they may become useful; and you will henceforth

118 MEMOIRS OF SOCRATES. Book ii.

regard them with complacency and satisfaction ;
while they, perceiving it, will hardly be wanting
in affection to you. They will be able to look
back with pleasure, not pain, on all you have done
for them : and the sweet familiarity of friendship,
together with all the tender charities arising from
the sacred ties of consanguinity, will again be re-
stored to your happy society ! Were the employ-
ments indeed of that nature as would bring shame
along with them, death itself were to be chosen
rather than a subsistence so obtained : but such as
they are skilled in, are, as I suppose, decent and
honourable; to be performed with pleasure, since
they can perform them with so much ease. Delay
not then, my Aristarchus, to propose what may be
of so much advantage both to them and you; and
doubt not their compliance with what they must
perceive to be so very reasonable."

" O Heavens!" cried Aristarchus ; " what truths
have I now heard! But your advice, my So-
crates, shall be regarded as it ought : hitherto I
have been afraid to borrow money of my neigh-
bour, as not knowing, when spent, by what means
to repay it; but my scruples are now over: this
moment I will buy such materials as may be
wanted."

Nor did he at all cool in his resolutions : — Wool,
with whatever was necessary for the working of
it, were sent in by Aristarchus; and each one was
employed from morning to night. Melancholy
gave way to continual cheerfulness; and mutual
confidence took the place of that mutual suspi-
cion, which, till then, had possessed the minds of

Chap. vii. MEMOIRS OF SOCRATES. \\g

Aristarchus and his guests. They consider him
now as their generous protector; and his love for
them increased in proportion to their usefulness.

Some time afterward, Aristarchus coming to
see Socrates, related with much pleasure in what
manner they went on : " But my guests," said he,
" begin now to reproach me, for being, as they
say, the only idle person in the whole family."

" Acquaint them," answered Socrates, " with
the fable of the dog. You must know," continued
he, " that in the clays of yore, when brutes could
talk, several of the sheep coming to their master,
' Is it not strange, sir!' say they to him, ' that
we, who provide you with milk, and wool, and
lambs, have nothing at all given us but what we can
get off the ground ourselves; while the dog there,
who cannot so much as help you to one of them,
is pampered and fed with the very bread you eat
of?' — ' Peace !' cries the dog, who overheard their
complaint; * it is not without reason / am taken
most care of; for /secure you from the thief and
the wolf; nor would you, wretches ! dare to eat at
all, if / did not stand sentinel, to watch and de-
fend you.' The sheep, saith the fable, on hearing
this, withdrew, convinced that the dog had reason
on his side : and do you, Aristarchus, convince
your guests that it is by your care they are pro-
tected from harm ; and enjoy a life of security and
pleasure."

120 MEMOIRS OF SOCRATES. Book ii.

CHAP. VIII.

At another time, Socrates meeting his old
friend Eutherus, whom he had not seen for many
years, asked him, " Where he came from?"

" From no great distance, at present," replied
Eutherus. " Towards the end of our late destruc-
tive war, I returned, indeed, from a long journey:
for, being dispossessed of all the estate I had on
the frontiers of Attica; and my father dying, and
leaving me nothing here, I was obliged to gain a
subsistence by my labour wherever I could: and
thought it better to do so, than beg of any one;
and borrow I could not, as I had nothing to
mortgage."

f< And how long," said Socrates, " do you
imagine your labour will supply you with neces-
saries ?

" Not long."

" And yet age increases the number of our
wants, at the same time that it lessens our power
of providing for them?"

" It does so."

*l Would it not then be more advisable, my
Eutherus, to seek out for some employment,
which might enable you to lay up some little for
old age? What if you were to go to some
wealthy citizen, who may want such a person, to
assist him in gathering in his fruits j inspecting

Chap. viii. MEMOIRS OF SOCRATES. 121

his affairs; and overlooking his labourers; whereby
you might become a mutual benefit to each
other?"

" But slavery, my Socrates, is a thing I can ill
submit to."

" Yet magistrates, Eutherus, and those who
are employed in public affairs, are so far from
being considered as slaves on that account, that,
on the contrary, they are held in the highest esti-
mation."

" It may be so, Socrates, but I never can bear
the being found fault with."

" And yet," saith Socrates, " you will be hard
set to do any one thing whose every circumstance
is secure from blame. For it is difficult so to act,
as to commit no error ; which' yet if we could, I
know of no security against the censure of ill
judges: and truly I should wonder, Eutherus, if
what you are at present employed about could be
performed in such a manner as to escape all blame.
It seems therefore to me, that all you can do, is
only to take care, as far as may be, to keep clear
of those people who seem glad to find fault; and
seek out such as are more candid. Which done,
pursue with steadiness and alacrity whatever you
undertake, but beware how you undertake any
thing beyond your power. Thus will your indi-
gence find relief, without the hazard of much
blame to you. Certainty shall take the place of
a precarious subsistence, and leave you to the full
enjoyment of all the peaceful pleasures of old
3ge!"

122 MEMOIRS OF SOCRATES. Book ii.

CHAP. IX.

I remember one day Crito complaining how
difficult it was at Athens for a man who loved
quiet to enjoy his fortune in security : " For," said
he, " I have now several lawsuits on my hands,
for no other reason, that I can guess at, but be-
cause they know I would rather pay my money
than involve myself in business and perplexity."

Socrates asked, " If he kept never a dog, to
defend his sheep from the wolves?"

" I keep several," said Crito, " as you may
imagine; and they are of no small use to me."

" Why then," said Socrates, " do you not en-
gage some person in your service, whose vigilance
and care might prevent others from molesting
you ?"

" So I would, my Socrates, did I not fear that
this very man might, at last, turn against me."

" But wherefore should you fear this? Are you
not pretty certain, that it may be more for the in-
terest of people to keep on good terms with you,
than have you for an enemy? Believe me, my
Crito, there is many a man in Athens who would
think himself very much honoured by your friend-
ship." Saying this, Archidemus came immediately
into their mind; a man able and eloquent, and,
withal, well versed in business ; but poor, as being
one of those few who are not for having whatever

Chap. ix. MEMOIRS OF SOCRATES. 123

they can lay hands on. He loved honest men;
though he would often say, nothing was more easy
than to grow rich by calumny. To this man,
Crito, in consequence of what Socrates had said
to him, would send corn, or wool, or wine, or oil;
or any other produce of his estate, when they
brought him those things from the country : and
when he sacrificed to the gods, he sent for him to
the feast ; nor even omitted any opportunity of
showing respect to him. Archidemus seeing this,
began to detach himself from all other dependen-
cies, and consider Crito's house as the place that
would shelter him from every want. He therefore
gave himself entirely to him : and discovering that
Crito's false accusers were guilty of many crimes, and
had made themselves many enemies, he undertook
to manage them. He therefore summoned one of
them to answer for an offence, which, if proved
against him, must subject him at least to a pecu-
niary mulct, if not to corporal punishment. The
man, knowing how little he could defend his male-
practices, endeavoured by every art to make Archi-
demus withdraw his prosecution ; but to no pur-
pose ; for he would never lose sight of him till he
had compelled him not only to leave Crito in
peace, but purchased his ozvn with no inconsider-
able sum of money. Archidemus having con-
ducted this affair, and many others of the same
nature, successfully, Crito was thought not a little
happy in having his assistance : and as the shep-
herds ofttimes avail themselves of their neish-
hour's dog, by sending their sheep to pasture near
him; Crito's friends would entreat him to lend

124 MEMOIRS OF SOCRATES. Book ii.

Archidemus to them. He, on his side, was glad
of an opportunity to oblige his benefactor ; and it
was observed, that not only Crito himself, but all
his friends, lived free, for the future, from any
molestation. Likewise, when any reproached him
with having made his court to Crito for his own
interest : " And which," said he, " do you think
the most shameful? serving the good who have
already served you; and joining with them in
their opposition to the wicked ; or, confederating
with the bad, assist them the more effectually to
oppress the virtuous; and thereby make every
honest man your enemy r"

From this time Archidemus lived in the strictest
intimacy with Crito; nor did Crito's friends less
honour and esteem him.

CHAP. X.

I remember Socrates once saying to Diodorus,
" Suppose, Diodorus, one of your slaves ran away
from you, would you be at any pains to recover
him?"

" Yes, certainly," said the other ; " and I would
even go so far as to publish a reward for whoever
would bring him to me."

" And if any of them were sick, you would take
care of them, I imagine ; and send for a physician
to try to save them ?"

Chap. ix. MEMOIRS OF SOCRATES. 125

Undoubtedly !"

But what if a friend, something of more
worth to you than a thousand slaves, were reduced
to want, would it not become you, Diodorus, to
relieve him ? You know him for a man incapable
of ingratitude ; nay, one who would even blush to
lie under an obligation without endeavouring to
return it. You know too, that the service of him
who serves from inclination — who not only can
execute what you command, but of himself find
out many things that may be of use to you — who
can deliberate, foresee, and assist you with good
counsel — is infinitely of more value than many
slaves? Now good economists tell us, it is right
to purchase when things are most cheap ; and we
can scarcely recollect the time, at Athens, when a
good friend might be had such a pennyworth."

" You are in the right," said Diodorus; " there-
fore you may bid Hermogenes come to me."

" Not so, neither," returned Socrates; " for,
since the benefit will be reciprocal, it seems just
as reasonable that you go to him, as he come to
you."

In consequence of this discourse, Diodorus went
himself to Hermogenes, and, for a small consi*
deration, secured a valuable friend, whose prin-
cipal care was to approve his gratitude, and return
the kindness shown him with many real services.

XENOPHON'S MEMOIRS

OF

SOCRATES.

BOOK III.
CHAP. I.

We will now relate in what manner Socrates was
useful to such of his friends as aimed at any honour-
able employment, by- stirring them up to the at*
tainment of that knowledge which alone could
qualify them for discharging it properly.

Being told that one Dionysidorus was come to
Athens, and there made public profession of teach-
ing the military art, Socrates from thence took
occasion to address the following discourse to a
young man of his acquaintance, whom he knew at
that very time soliciting for one of the principal
posts in the army : — " Is it not," said he, " a most
scandalous thing, for one who aims at command-
ing the forces of his country, to neglect an oppor-
tunity of gaining the instructions necessary for it?
And does he not deserve to be more severely
treated, than he who undertakes to form a statue
without having learnt the statuary's art? In time

Chap. i. MEMOIRS OF SOCRATES. 127

of war, no less than the safety of the whole com-
munity is intrusted to the general : and it is in his
power either to procure to it many and great ad-
vantages, by a prudent discharge of the duties of
his station, or involve his country, through mis-
conduct, in the very deepest distress : and there-
fore that man must be worthy of no small punish-
ment, who, whilst he is unwearied in his endea-
vours to obtain this honour, takes little or no
thought about qualifying himself properly for ex-
ecuting a trust of such vast importance."

This reasoning wrought so powerfully upon the
mind of the young man, that he immediately ap-
plied himself to the gaining of instruction. And
coming a little time after where Socrates was
standing with other of his friends, Socrates, on his
approach, said to them laughing, " You remember,
sirs, that Homer, speaking of Agamemnon, styles
him venerable? Do you not think our young-
man here has acquired new dignity, and looks far
more respectable, now he hath learnt the art of
commanding? For, as he who is a master of
music, will be a master of music, though he
touches no instrument; and he who hath the skill
of a physician, will be a physician, though not
actually employed in the practice of his art : so,
no doubt of it, this young man, now that he hath
gained the knowledge of a general, is, incon-
testable, a general, though he never should be
chosen to command the army : whereas it would
be to very little purpose for an ignorant pretender
to get himself elected, since this could no more
make a general of him, than it would make a man

128

MEMOIRS OF SOCRATES.

Book nr.

a physician, to call him one. But," continued So-
crates, turning towards him, " since it may fall
out that some of us may command a company, or
a cohort under you, inform us, I pray you, with
what point your master began his instructions,
that we may not be altogether ignorant of the
matter?"

" With the very same point with which he
ended/' replied the other; " the right ordering of
an army, whether in marching, fighting, or en-
camping."

" Surely," answered Socrates, " this is but a
small part of the office of a general : for he must
likewise take care that none of the necessaries of
war be wanting, and that his soldiers are supplied
with every thing needful, as well for their health as
daily subsistence, lie should be diligent, patient,
fruitful in expedients, quick of apprehension, un-
wearied in labour: mildness and severity must
each have their place in him : equally able to
secure his own, and take away that which be-
longeth to another. Open, yet reserved ; rapa-
cious, yet profuse; generous, yet avaricious ; cau-
tious, yet bold ; besides many other talents, both
natural and acquired, necessary for him who would
discharge properly the duties of a good general.
Yet I do not esteem the right disposition of an
army a slight thing : on the contrary," said he,
" nothing can be of so much importance; since,
without order, no advantage can arise from num-
bers auy more than from stones, and bricks, and
tiles, and timber, thrown together at random : but
when these are disposed of in their proper places;

Chap. i. MEMOIRS OF SOCRATES. 129

when the stones and the tiles, as least perishable,
are made use of for the foundation and the cover-
ing; the bricks and timber, each likewise in their
order; then we may see a regular edifice arising,
which afterward becomes no inconsiderable part
of our possessions."

" Your comparison," interrupted the other,
" makes me recollect another circumstance, which
we were told the general of an army ought to have
regard to ; and that is, to place the best of his
soldiers in the front and in the rear; whilst those
of a doubtful character being placed in the middle,
may be animated by the one, and impelled by
the other, to the performance of their duty."

" Your master then," said Socrates, " taught
you how to know a good soldier from a bad one;
otherwise this rule could be of no use : for if he
ordered you, in the counting of money, to place
the good at each end of the table, and that which
was adulterated in the middle, without first in-
structing you by what means to distinguish them,
I see not to what purpose his orders could be."

" I cannot say," replied the other ; " but it is
very sure my master did no such thing : we must
therefore endeavour to find it out ourselves."

" Shall we consider this point then a little far-
ther," said Socrates, " that so we may the better
avoid any mistake in this matter? Suppose," con-
tinued he, " the business was to seize some rich
booty; should we not do well to place in the front,
those whom we thought the most avaricious?"
" Certainly."
" But where the undertaking is attended with

130 MEMOIRS OF SOCRATES. Book in.

peril, there, surely, we should be careful to employ
the most ambitious, the love of glory being suffi-
cient to make men of this stamp despise all dan-
ger : neither shall we be at a loss to find out these
people ; since they are always forward enough to
make themselves known. But this master of
yours," continued Socrates, " when he taught you
the different ways of ranging your forces, taught
you at the same time the different use you were
to make of them."

" Not at all, I do assure you."

" And yet a different disposition of the army
should be made, according as different occasions
require."

" That may be," replied the other; " but he
said not a word to me of the matter."

" Then return to him," said Socrates, " and
question him concerning it; for if he is not either
very ignorant, or very impudent, he will be
ashamed of having taken your money, and sent
you away so little instructed."

CHAP. II.

Meeting with one who had been newly elected
general, Socrates asked him, " Why hath Aga-
memnon the title of pastor of the people given him
by Homer? Must it not be for this reason, think
you, that like as a shepherd looks carefully to

Chap. ii. MEMOIRS OF SOCRATES. 131

the health of his flock, and provides them pasture;
so he, who hath the command of the army, should
provide his soldiers with all things necessary ; and
procure those advantages to them for which they
endure the hardships of war, conquest over their
enemies, and to themselves more happiness ?
Why also doth the same poet praise Agamemnon
for being

" Great in the war; and great in arts of sway,"

Pope.

but to show in him, that personal bravery, how-
ever remarkable, is not enough to constitute the
general, without he animates his whole army with
courage, and makes every single soldier brave?
Neither," continued he, " can that prince be ce-
lebrated for the arts of sway, however successful
he may be in regulating his domestic affairs, who
doth not cause felicity and abundance to be dif-
fused throughout his whole dominion. For kino's
are not elected that their cares should afterwards
centre in their own private prosperity; but to ad-
vance the happiness of those who elect them, are
they called to the throne. As, therefore, the only
motive for submitting to war, is the hope of ren-
dering our future lives more secure and happy;
and commanders are chosen for no other purpose,
than to lead the way to this desirable end ; it is
the duty of a general to use his utmost endea-
vours not to disappoint the people therein : for,
as to answer their expectations will bring to him
the highest glory ; so, to fail through misconduct,
must be attended with the greatest shame,"

132 MEMOIRS OF SOCRATES. Book hi.

We may here see, from what hath been just
said, that Socrates designed to give us his idea of
a good prince ; passing over every other considera-
tion ; confines it to him alone, who diligently pro-
motes the happiness of his people.

CHAP. III.

Meeting at another time with a person who
had been chosen general of the horse, Socrates
said to him, " As I doubt not, my young man,
your being able to give a good reason why you
desired the command of the cavalry, I should be
glad to hear it : for I cannot suppose you asked
it only for an opportunity of riding before the
rest of the army, as the archers on horseback must
go before you : neither could it be, to make your-
self the more taken notice of; for madmen will
still have the advantage of you there. But your
design, I conclude, was to reform the cavalry, in
hopes of making them of more service to the
republic."

" I did design this, most certainly."
" A noble intention !" replied Socrates, " if you
can but accomplish it. But your station obliges
you to have an eye to your horses, as well as

men."

" Undoubtedly."

Chap. ill. MEMOIRS OF SOCRATES. 133

" Pray tell us then," said Socrates, " what
method you will take to get good horses?"

" O, that," answered the general, " belongs
not to me : the rider himself must look to that
particular."

" Very well," said Socrates. " But suppose
you wanted to lead them on to charge the enemy :
and you found some of them lame ; and others so
weak, from being half-starved, that they could
not come up with the rest of the army : while
others again were so restive and unruly, as to
make it impossible to keep them in their ranks:
of what use would such horses be to you ? or you
to the republic?"

" You are in the right," said the other; " and
I will certainly take care what sort of horses are
in my troop."

" And what sort of men too, J hope," replied
Socrates.

" Certainly."

" Your first endeavour, I suppose then, will be,
to make them mount their horses readily?"

" It shall," said the other, " to the end they
may stand a better chance to escape, if they are
thrown off them."

" You will likewise take care," said Socrates,
" to exercise them often : sometimes in one place,
and sometimes in another; particularly there
where it seems the most like to that in which you
expect to meet the enemy, that your troops may
be equally dexterous in all : for you cannot, I sup-
pose, when going to engage, order your enemies
to come and fight you on the plain, because there

134 MEMOIRS OF SOCRATES. Book hi.

alone you were accustomed to exercise your
army? You will likewise instruct them in throw-
ing the dart : and if you would indeed make good
soldiers, animate them with the love of glory, and
resentment against their enemies : but, above all,
be careful to establish your authority ; since
neither the strength of your horses, nor the dex-
terity of the riders, can be of much use to you
without obedience."

" I know it, Socrates : But what must I do to
bring them to this obedience ?"

" Have you not observed," said Socrates, " that
all men willingly submit to those whom they be-
lieve the most skilful; in sickness, to the best
physician; in a storm, to the best pilot; and in
agriculture, to him whom they consider as the best
husbandman ?"

" I have," replied the other.

" If so, may we not well conclude, that he who
is known to have the most skill in conducting the
cavalry, will always find himself the most willingly
obe}red ?"

" But need I do no more than convince them of
my superior abilities?"

" Yes ; you must likewise convince them that
both their glory and safety depend on their obe-
dience."

" But how shall I be able to convince them of
this ?"

" With less trouble," replied Socrates, " than
you can prove to them it is better and more for
their advantage to be vitious than virtuous."

" But, at this rate, it will be necessary for a

Chap. hi. MEMOIRS OF SOCRATES. 135

general to add the study of the art of speaking to
all his other cares."

" And do you imagine," said Socrates, " he
can discharge his office without speaking? It is
by the medium of speech the laws are made
known to us for the regulation of our conduct;
and whatsoever is useful in any science, we become
acquainted with it by the same means; the best
method of instruction being in the way of con-
versation : and he who is perfectly master of his
subject will always be heard with the greatest
applause. But have you never observed," con-
tinued Socrates, " that, throughout all Greece, the
Athenian youth bear away the prize, in every con-
tention, from those sent by any other republic?
Even a chorus of music going from hence to
Delos, exceeds, beyond all comparison, whatever
appears from any other places. Now the Athe-
nians have not, naturally, voices more sweet, or
bodies more strong, than those of other nations ;
but they are more ambitious of glory, which
always impels to generous deeds and noble under-
takings. Why, therefore, may not our cavalry be
brought in time to excel any other; whether in
the beauty of their horses and arms; whether in
their discipline, order, and courage; were they but
shown that conquest and glory would almost
prove the infallible result of it?"

" I see not why, indeed," answered the other,
" if we could but convince them this would be
the event."

" Lose no time, then," said Socrates ; " but go,
excite your soldiers to the performance of their

136 MEMOIRS OF SOCRATES. Book in.

duty; that while you make them of use to you,
they may likewise make you of some use to your
country."

" I certainly shall make the attempt," replied
the general.

CHAP. IV.

Seeing, at another time, Nichomachides return
from the assembly of the people, where they had
been choosing the magistrates, Socrates asked,
whom they had fixed upon to command the
army? " Could you have thought it!" said the
other, " the Athenians, my Socrates, paid no
regard to me, who have spent my whole life in
the exercise of arms ! passed through every de-
gree, from that of common sentinel to colonel of
the horse, covered with these scars, (showing
them on his bosom,) my whole strength wasted
•with fighting in defence of them ! while Antis-
thenes, one who never served among the infantry,
nor ever did any thing remarkable among the
horse, him they have elected, though all his merit
seems to consist in being able to get money."

" No bad circumstance," replied Socrates : " we
may hope, at least, to have our troops well paid."

" But a merchant can get money as well as
Antisthenes: cloth it follow from thence that a
merchant is a fit man to command an army?"

'• You overlook, Nichomachides, that Antis-

Chap. iv. MEMOIRS OF SOCRATES. 137

thenes is likewise a lover of glory, and seeks to
excel in whatever he undertakes; — a quality of
some worth in the commander of an army. You
know, whenever he led the chorus, he always
took care to carry off the prize."

" But, surely, there is some difference be-
tween commanding an army and ordering the
chorus?"

" And yet," replied Socrates, " Antisthenea
has no great knowledge himself either in music
or the laws of the theatre ; but as he had penetra-
tion sufficient to find out those who excelled in
them, you see how, by their assistance, he came
off conqueror."

" He must have somebody then to fight, and
give out his orders, when at the head of his
army ? "

" Be that as it may," returned Socrates, " it is
certain that he who follows the counsel of such
as are best skilled in any art, let it be war or
music, or any thing else, is pretty sure of surpass-
ing all who are engaged in the same pursuit with
him. Neither is it probable that he, who so
liberally expends his money when the affair is no
more than to amuse the people, and purchase a
victory which only brings honour to himself and
to his own tribe*, will be more sparing when the
point is to gain a conquest far more glorious over
the enemies of his country, and in which the
whole republic are equally concerned."

* The citizens of Athens were all divided into tribes, which had
their peculiar customs and honour.

138 MEMOIRS OF SOCRATES. Book hi.

" We are to conclude, then," returned the
other, " that he who knows how to preside pro-
perly at a public show, knows in like manner how
to command an army."

" It is certain," said Socrates, " so much may
be concluded, that he who has judgement enough
to find out what things are best for him, and
ability to procure them, can hardly fail of success,
whether his design be to direct the stage or govern
the state, — manage his own house or command
the army."

" Truly," replied Nichomachides, " I scarcely
expected to hear from you, Socrates, that a good
economist and a good commander was the same
thing."

" Do you think so?" answered Socrates : "Let
us inquire then, if you please, into the duty of
each ; and see what agreement we can find be-
tween them. Is it not the business of them both
to endeavour to make the people who are placed
under them tractable and submissive?"
" It is."

" Must they not see that every person be em-
ployed in the business he is most proper for ? Are
they not, each of them, to punish those who do
wrong, and reward those who do right? Must
they not gain the love of the people who are
placed under their authority; and procure to them-
selves as many friends as may be, to strengthen,
and stand by them, in time of need? Should they
not know how to secure their own? And, in short,
should not each of them be diligent and unwearied
in the performance of his duty ?

Chap. iv. MEMOIRS OF SOCRATES. 139

" So far," replied Nichomachides, " it may be
as you say; but surely the comparison can scarcely
hold, when the case is to engage an enemy."

" Why so?" said Socrates; " have they not
each of them enemies to engage?"

" Certainly."

" And would it not be for the advantage of both,
to get the better of these enemies?"

" No doubt of it, Socrates ! But I still see not
of what use economy can be to a general, when
the hour is come for his soldiers to fall on."

" The very time," said Socrates, " when it will
be the most : for, as economy will show him his
greatest gain must arise from conquest, his greatest
loss from being overcome ; he will for that reason
be very careful not to take any one step what-
soever which may hazard a defeat ; wisely de-
clining an engagement while in want of any
thing; but equally ready to seize the hour, when,
provided with all that is necessary, victory seems
to him no longer doubtful. Thus you see of
what use economy may be to a general : nor do
you, Nichomachides, despise those who practise
it; since the conduct of the state, and that of a
private family, differ no otherwise than as greater
and less; in every thing else there is no small
similarity. The business is with men, in either
case : neither do we know of one species of these,
whereby to manage the affairs of government,
and another for carrying on the common concerns
of life ; but the prince at the helm, and the head
of his family, must serve themselves from the
same mass. And, to complete the parallel, be

140 MEMOIRS OF SOCRATES. Book hi.

assured, Nichomachides, that whoever hath the
skill to use these instruments properly, hath also
the best secret for succeeding in his design ; whe-
ther his aim be to direct the state, or limit his
care to the concerns of his own household : while
he who is ignorant of this point must commit
many errors, and of course meet with nothing but
disappointments."

CHAP. V.

Being in company with Pericles, son to the
great Pericles, Socrates said to him, — " I hope,
my young man, when you come to command the
forces of the republic, the war may be carried on
with more glory and success than we have lately
known it."

" I should be glad if it were so," replied the
other; " but how it is to be done I cannot easily

see."

" Shall we try," said Socrates, " to get some
light into this matter? You know the Beotians
are not more numerous than we."

" I know they are not."

" Neither are they stronger or more valiant."

" They are not."

" But the Beotians, it may be, are more united
among themselves?"

" So far from it," said Pericles, " that the Beo-

Chap. v. MEMOIRS OF SOCRATES. 141

tians hate the Thebans on account of their op-
pression ; whereas we can have nothing of this
sort in Athens."

" But then we must own," said Socrates, " that
the Beotians are not only the most courteous of
all mankind, but the most ambitious; and they
who are so, the love of glory, and of their coun-
try, will impel to undertake any thing."

" But I know not," replied Pericles, " that
the Athenians are deficient in any of these par-
ticulars."

" It must be acknowledged," said Socrates,
" if we look back to the actions of our fore-
fathers, and consider either the lustre or the
number of their glorious deeds, no nation can
exceed us : and having such examples, taken out
too from among ourselves, they cannot but inflame
our courage, and stir us up to a love of valour
and of virtue."

" And yet you see," answered Pericles, " how
much the glory of the Athenian name is tarnished
since the fatal defeat of Lubea, wherein Tolmides
lost more than a thousand men ; and that other at
Delium, where Hipocrates was slain : for whereas,
till then, the Beotians feared to make head against
us, though in defence of their own country, with-
out the assistance of the Lacedemonians and the
rest of Peloponnesus; they now threaten to in-
vade us, and that with their own forces only :
while the Athenians, instead of ravaging, as for-
merly, Beotia at pleasure, when not defended by
foreign troops, are made to tremble in their turn,

142 MEMOIRS OF SOCRATES. Book hi.

lest Attica itself should become the scene of
slaughter."

" The case," said Socrates, " is, I fear, as you
have stated it: but for that, reason it seemeth to
me, my Pericles, the very time wherein to desire
the command of our armies. It is of the nature
of security to make men careless, effeminate, and
ungovernable; while fear, on the contrary, awakens
their diligence, renders them obedient, and reduces
them to order. We may see this among our sea-
men. So long as they are under no apprehension
of danger they give themselves over to riot and
disorder; but at the sight of a pirate, or the ap-
pearance of a storm, become immediately other
men: not only diligent in performing whatever is
commanded, but even watching, in silence, the
master's eye, ready to execute, as in a well-ordered
chorus, whatever part he shall think proper to
assign them."

" Supposing," replied Pericles, " the people of
Athens were at present in such a state as might
dispose them to obedience, what way shall we
take to rouse them to an imitation of our an-
cestors ; that, with their virtues, we may restore
the happiness and the glory of the times they
lived in ?"

" "Was it our desire," answered Socrates, " to
stir up any one to regain an inheritance now in
the possession of another, what more should we
need than to tell them it wTas theirs by long
descent from their progenitors? If, therefore, my
Pericles, you wish our Athenians to hold the

Chap.v. MEMOIRS OF SOCRATES. 143

foremost rank among the virtuous, tell them it is
their right, delivered clown to them from the
earliest ages ; and that, so long as they are careful
to maintain this pre-eminence in virtue, pre-emi-
nence in power cannot fail to attend it. You
would likewise do well to remind them, how
highly the most ancient of their forefathers
were esteemed and honoured on account of their
virtue."

" You mean when, in the time of Cecrops, the
people of Athens were chosen, in preference to all
others, to arbitrate in the dispute which had arisen
among the gods*?"

" I do," said Socrates; " and I would have
you go on, and relate to them the birth and the
education of Erictheus, the wars in his time with
all the neighbouring nations ; together with that
undertaken in favour of the Heraclides against
those of Peloponnesus. That also, in the days
of Theseus, when our ancestors gained the repu-
tation of surpassing all their contemporaries both
in conduct and courage, ought not to be passed
over. After which, it may not be amiss to recall
to their minds what the descendants of these
heroes have performed in the ages just before us.
Show them the time when, by their own strength
alone, they made head against the man who
lorded it over all Asia, and whose empire ex-
tended even into Europe itself, as far as Mace-

* Alluding to the fabled contest between Neptune and Minerva
for the patronage of Athens, which was determined, by the Athe-
nians, in favour of Minerva.

144 MEMOIRS OF SOCRATES. Book hi.

donia ; inheriting from his forefathers a formidable
army, as well as wide dominions, that had already
made itself famous for many noble undertakings.
Tell them at other times of the many victories,
both by sea and land, when in league with the
Lacedemonians; men no less famous than them-
selves on the account of military courage: and,
although innumerable have been the revolutions
throughout the rest of Greece, whereby many
have been compelled to change their habitations,
show them the Athenians still in possession of
their ancient territories; and not only so, but
oftentimes made arbiters of the rights of other
people, while the oppressed, on every side, have
had recourse to them for protection."

" When I think of these things, my Socrates,
I marvel by what means our republic hath sunk so
low."

" I suppose," replied Socrates, " the Athenians
acted in this respect like men, who, seeing them-
selves exalted above the fear of a competitor,
grow remiss, and neglect discipline ; and become
thereby more despicable than the people whom
they once despised : for, no sooner had our virtue
set us above the rest of our contemporaries but we
sunk into sloth, which ended, as you see, in a
total degeneracy."

" But how shall we recover the lustre of the
ancient virtue?"

" Nothing more easy to point out," replied So-
crates: " let but our people call to mind what
were the virtues and discipline of their fore-
fathers, and diligently endeavour to follow their

Chap. v. MEMOIRS OF SOCRATES. 145

example, and the glory of the Athenian name
may rise again as high as ever ! But, if this is too
much for them, let them copy at least the people,
whom, at present, they are compelled to con-
sider as far above them : let them apply them-
selves with the same diligence to perform the
same things, and let them not doubt of becoming
again their equals : their superiors, if so be they
will but surpass them in virtue." „

11 You speak, my Socrates, as if you thought
our Athenians at no little distance from it. And,
indeed," continued Pericles, " when do we see
them, as at Sparta, reverencing old age? Or,
rather, do we not see them showing their con-
tempt of it even in the person of a father? Can
they be expected to imitate that republic in the
exercises which render the body healthful, who
make sport of those who do? Will people who
even glory in despising their rulers, submit readily
to their commands? Or will concord and una-
nimity subsist among men, who seek not to help,
but injure one another, and bear more envy to
their fellow-citizens than to any other of man-
kind? Our assemblies, both public and private,
are full of quarrels and contentions, whilst we
harass each other with perpetual suits at law;
choosing by that means some trifling advantage,
though with the ruin of our neighbour, rather
than content ourselves with an honest gain,
whereby each party might be equally profited.
The magistrate's aim is altogether his own in-
terest, as if the welfare of the community no way
concerned him. Hence that eager contention for

L

146 MEMOIRS OF SOCRATES. Book hi.

places and power, that ignorance and mutual
hatred among those in the administration, that
animosity and intrigue which prevail among pri-
vate parties. So that I fear, my Socrates, lest the
malady should rise to such a height, that Athens
itself must, ere long, sink under it!"

" Be not afraid, my Pericles, that the dis-
temper is incurable. You see with what readi-
ness and skill our people conduct themselves in
all naval engagements : how regular in obeying
those who preside over their exercises, lead the
dance, or direct the chorus."

" I am sensible of this," said Pericles : M and
hence, my Socrates, is the wonder, that, being so
complying on all such occasions, our soldiers,
who ousrht to be the choice and flower of this
very people, are so frequently disposed to mutiny
and disobedience."

" The senate of the Areopagus," said Socrates ;
" is not this likewise composed of persons of the
greatest worth?"

" Most certainly."

" Where else do we see judges who act in such
conformity to the laws, and honour to themselves?
Who determine with so much uprightness be-
tween man and man; or discharge, with such
integrity, whatever business is brought before
them?"

" I cannot reproach them," said Pericles, " with
having failed in any thing."

" Therefore, let us not give up our Athenians,
my Pericles, as a people altogether degeuerate."

" Yet in war," replied Pericles, " where de-

Chap. v. MEMOIRS OF SOCRATES. 147

cency, order, and obedience, are more especially
required, they seem to pay no regard to the com-
mand of their superiors."

" Perhaps," returned Socrates, " some part of
the blame may belong to those who undertake to
command them? You hardly know of any man,
I believe, pretending to preside over a chorus,
directing the dance, or giving rules to the ath-
letics, whilst ignorant of the matter. They who
take upon them to do any of these things, must
tell you where, and by whom they were instructed,
in the art they now pretend to teach others;
whereas the greater part of our generals learn the
first rudiments of war at the head of their armies.
But I know, my Pericles, you are not of that sort
of men ; but have made it your employment to
study the military art ; and have gone through all
the exercises so necessary for a soldier. In the
memorials of your father, that great man ! I doubt
not your having remarked, for your own advantage,
many of those refined stratagems he made use of;
and can show us many more of your own collect-
ing. These you study : and to the end that no-
thing may be omitted by one who hopes to com-
mand our armies, when you find yourself either
deficient or doubtful, you are not unwilling to
own your ignorance; but seek out for such as you
imagine more knowing; while neither courtesy of
behaviour, nor even gifts, are wanting, whereby to
engage them to give you assistance."

" Ah, Socrates!" cried Pericles, interrupting
him. " it is not that vou think I have done these

148 MEMOIRS OF SOCRATES. Book hi

things, but wish me to do them, that you talk in
this manner ! "

" It may be so," replied Socrates. " But to add
a word or two more. You know," continued he,
" that Attica is separated from Beotia by a long-
chain of mountains, through which the roads are
narrow and craggy ; so that all access to our
country from that side, is both difficult and
dangerous."

" I know it," said Pericles.

" It has been told you too, I imagine, how the
Mysians and Pisidians, having seized for them-
selves several considerable places, and a large tract
of land, in the territories of the king of Persia,
are able, from the advantages of their situation,
not only to secure their own liberty, but with
their light-armed horse greatly annoy their ene-
mies, by making perpetual inroads upon them?"

" Yes, I have heard this," replied the other.

" Why then may it not be supposed," said
Socrates, " that if we secured those passes on the
mountains which divide us from Beotia, and sent
there our youth properly armed for making incur-
sions, we might in our turn give some annoyance
to our enemies; while these mountains, as so many
ramparts, secured us from their hostilities?"

" I agree with you," said Pericles, " this might
turn to our advantage, and that all you have said
hath been much to the purpose."

" If you think so," replied Socrates, " and that
my observations may be of service, you have no-
thing more to do than to carry them into execu-

Chap. vi. MEMOIRS OF SOCRATES. 149

tion. Should success be the consequence, you,
my friend, will have the honour, and the republic
much gain. If you fail through want of power,
no great mischief can ensue ; Athens will not be
endangered; nor shall you, my Pericles, incur
either shame or reproach, for having engaged in
such an undertaking."

CHAP. VI.

Glauco, the son of Aristo, was so strongly
possessed with the desire of governing the repub-
lic, that, although not yet twenty, he was con-
tinually making orations to the people : neither
was it in the power of his relations, however nu-
merous, to prevent his exposing himself to ridi-
cule; though sometimes they would drag him, by
very force, from the tribunal. Socrates, who
loved him on the account of Plato and Charmidus,
had alone the art to succeed with him. For
meeting him, he said, " Your design then, my
Glauco, is to be at the very head of our republic ?"

" It is so," replied the other.

" Believe me," said Socrates, " a noble aim !
For, this once accomplished, and you become, as it
were, absolute; you may then serve your friends,
aggrandize your family, extend the limits of your
country, and make yourself renowned, not only

150 MEMOIRS OF SOCRATES. Book hi.

in Athens, but throughout all Greece : way, it may
be, your fame will spread abroad among the most
barbarous nations, like another Themistocles :
while admiration and applause attend wherever
you go!"

Socrates having thus fired the imagination of
the young man, and secured himself a favourable
hearing, went on : " But if your design is to re-
ceive honour from your country, you intend to
be of use to it; for nothing but that can secure
its applause."

" Undoubtedly," replied Glauco.

" Tell me then, I entreat you, what may be the
first service you intend to render the republic?"

Glauco remaining silent, as not knowing what
to answer : " I suppose," said Socrates, " you
mean to enrich it? for that is generally the me-
thod we take, when we intend to aggrandize the
family of some friend."

" This is indeed my design," returned the
other.

" But the way to do this," said Socrates, " is to
increase its revenues."

" It is so."

" Tell me then, I pray you, whence the reve-
nues of the republic arise, and what they annually
amount to; since I doubt not of your having dili-
gently inquired into each particular, so as to be
able to supply every deficiency ; and, when one
source fails, can easily have recourse to some
other."

" I protest to you," said Glauco, " this is a
point I never considered."

Chap. vi. MEMOIRS OF SOCRATES. J5\

" Tell me then only its annual expenses; for I
suppose you intend to retrench whatever appears
superfluous?"

" I cannot say," replied Glauco, " that I have
yet thought of this affair any more than of the
other."

" We must postpone then our design of en-
riching the republic to another time," said So-
crates : " for I see not how a person can exert his
endeavours to any purpose so long as he continues
ignorant both of its income and expenses."

M Yet a state may be enriched by the spoils of
its enemies."

" Assuredly," replied Socrates : " But, in order
to this, its strength should be superior, otherwise
it may be in danger of losing what it hath already.
He, therefore, who advises war, ought to be well
acquainted not only with the forces of his own
country, but those of the enemy; to the end, that
if he finds superiority on his side, he may boldly
persist in his first opinion; or recede in time, and
dissuade the people from the hazardous under-

taking."

" It is very true," returned the other.

" I pray you, then, tell me what are our forces
by sea and land ; and what the enemy's?"

" In truth, Socrates, I cannot pretend to tell
you, at once, either one or the other."

" Possibly you may have a list of them in
writing? If so, I should attend to your reading it
with pleasure."

" No, nor this," replied Glauco, " for I have

152 MEMOIRS OF SOCRATES. Book in.

not yet begun to make any calculation of the
matter."

" I perceive then," said Socrates, " we shall
not make war in a short time; since an affair of
such moment cannot be duly considered at the
beginning of your administration. But I take it
for granted," continued he. " that you have care-
fully attended to the guarding our coasts; and
know where it is necessary to place garrisons; and
what the number of soldiers to be employed for
each : that while you are diligent to keep those
complete which are of service to us, you may
order such to be withdrawn as appear superflu-
ous."

" It is my opinion," replied Glauco, " that
every one of them should be taken away, since
they only ravage the country they were appointed
to defend."

" But what are we to do then," said Socrates,
" if our garrisons are taken away? How shall we
prevent the enemy from overrunning Attica at
pleasure? And who gave you this intelligence,
that our guards discharge their duty in such a
manner? Have you been among them ?"

" No; but I much suspect it."

" As soon then," said Socrates, " as we can be
thoroughly informed of the matter, and have not
to proceed on conjecture only, we will speak of it
to the senate."

" Perhaps," replied Glauco, " this may be the
best way."

" I can scarcely suppose," continued Socrates,

«

Chap. vi. MEMOIRS OF SOCRATES. 153

" that you have visited our silver mines so fre-
quently, as to assign the cause why they have
fallen off so much of late from their once flou-
rishing condition?"

"I have not been at all there," answered
Glauco.

"They say indeed," answered Socrates, " that
the air of those places is very unhealthful; and
this may serve for your excuse, if the affair at any
time should be brought under deliberation."

You rally me, Socrates, now," said the other.
However," said Socrates, " I question not
but you can easily tell us how much corn our
country produces ; how long it will serve the city;
and what more may be wanted to carry us through
the year, that so you may be able to give out your
orders in time; that scarcity and want may not
come upon us unawares."

" The man," replied Glauco, " will have no
little business on his hands, who pretends to take
care of such a variety of things."

" Yet so it must be, my Glauco," said Socrates :
" You see even here, in our own private families,
it is impossible for the master to discharge the
duties of his station property, unless he not only
inquires out what is necessary for those who be-
long to him, but exerts his utmost endeavours to
supply whatever is wanted. In the city there are
more than ten thousand of these families to pro-
vide for; and it is difficult to bestow upon them,
at one and the same time, that attention and care
which is necessary for each of them : I therefore
think you had better have given the first proof of

154 MEMOIRS OF SOCRATES. Book ny.

your abilities in restoring the broken fortunes of
one in your own family, from whence, if succeed-
ing, you might afterwards have gone on to better
those of the whole community1; or finding your-
self unable to do the one, thought no longer of
the other; for surely the absurdity of the man is
most apparent, who, knowing himself not able to
raise fifty pound weight, shall nevertheless attempt
the carrying of five thousand."

" But I make no doubt," replied Glauco, " of
my having been able to have served my uncle, and
that very considerably, if he would have followed
my advice."

" Alas!" returned Socrates, " if you could not
to this hour prevail on so near a relation as your
uncle to follow your counsel, how can you hope
that all Athens, this very man too among others,
should submit to your direction? Beware then,
my Glauco ; beware lest a too eager desire of glory
should terminate in shame. Consider how much
they hazard who undertake things, and talk on
subjects of which they are ignorant. Call to mind
those of your acquaintance who have thus talked
and thus done, and see whether the purchase they
made for themselves had not more of censure
than applause in it ; of contempt, than admiration.
Consider, on the other hand, with what credit
they appear, who have made themselves masters
of the point in question : and when you have done
this, I doubt not your seeing that approbation and
glory are alone the attendants of capacity and true
merit ; while contempt and shame are the sure
reward of ignorance and temerity. If, therefore.

Chap. vii. MEMOIRS OF SOCRATES. 155

you desire to be admired and esteemed by your
country beyond all others, you must exceed all
others in the knowledge of those things which
you are ambitious of undertaking : and thus quali-
fied, I shall not scruple to ensure your success,
whenever you may think proper to preside over
the commonwealth."

CHAP. VII.

On t|ie other hand, having observed that Char-
midas, the son of Glauco, and uncle to the young-
man of whom we have been speaking, indus-
triously declined any office in the government,
though otherwise a man of sense, and far greater
abilities than many who at that time were em-
ployed in the administration ; Socrates said to him,
" I pray you, Charmidas, what is your opinion of
one, who being able to win the prize at the
Olympic games, and thereby gain honour to him-
self and glory to his country, shall, nevertheless,
decline to make one among the combatants?"

" I should certainly look upon him," said Char-
midas, " as a very effeminate and mean-spirited

man."

" And suppose there may be one who hath it in
his power, by the wisdom of his counsels, to aug-
ment the grandeur of the republic, and raise at
the same time his own name to no common pitch

U6 MEMOIRS OF SOCRATES. Book hi.

of glory, yet timorously refusing to engage in busi-
ness; should not this man be deemed a coward?"

" I believe he should," replied Charm idas :
" But wherefore this question to me?"

" Because," said Socrates, " you seem to be this
very man ; since, able as you are, you avoid all
employment; though, as citizen of Athens, you
are certainly a member of the commonwealth, and,
consequently, ought to take some share in serving
it."

" But on what do you ground your opinion of
my ability?"

" I never once doubted it," said Socrates,
" since I once saw vou in conference with some
of our leading men : for, when they imparted any
of their designs to you, you not only counselled
what was best to be done, but expostulated freely
and judiciously, when you thought they were mis-
taken."

" But surely there is some difference," said
Charmidas, " between discoursing in private and
pleading your own cause before a full assembly."

* And yet," said Socrates, " a good arithme-
tician will not calculate with less exactness before
a multitude than when alone : and he, who is a
a master of music, not only excels while in his
own chamber, but leads the concert with applause
in presence of the full audience."

" But you know, Socrates, the bashfulness and
timidity nature hath implanted, operates far more
powerfully in us when before a large assembly,
than in a private conversation."

" And is it possible," said Socrates, " that you,

Chap. vii. MEMOIRS OF SOCRATES. 157

who are under no sort of concern when you speak
to men who are in power, and men who have
understanding, should stand in awe of such as are
possessed of neither ? For, after all, Charmidas,
who are the people you are most afraid of? Is it the
masons, the shoemakers, the fullers, the labourers,
the retailers ! Yet these are the men who compose
our assemblies. But to converse thus at your ease,
before people who hold the highest rank in the
administration, (some of them, perhaps, not hold-
ing you in the highest estimation,) and yet suffer
yourself to be intimidated by those who know
nothing of the business of the state, neither can
be supposed at all likely to despise you, is, cer-
tainly, no other than if he, who was perfectly well
skilled in the art of fencing, should be afraid of
one who never handled a file. But you fear their
laughing at you?"

" And do they not often laugh at our very best
speakers?"

" They do," replied Socrates ; " and so do the
others — those great men whom you converse with
daily. I therefore the rather marvel, Charmidas,
that you who have spirit and eloquence sufficient
to reduce even these last to reason, should stand
in awe of such stingless ridiculers ! But endea-
vour, my friend, to know yourself better ; and be
not of the number of those who turn all their
thoughts to the affairs of others, and are, the mean-
while, utter strangers at home. Be acquainted
with your own talents, and lose no occasion of
exerting them in the service of your country ; and
make Athens, if it may be, more flourishing than

158 MEMOIRS OF SOCRATES. Book in.

it is at present. The returns they bring will be
glorious! Neither is it the commonwealth alone
that shall be advantaged by them ; yourself, my
Charmidas; and your best friends, shall share the
benefit."

CHAP. VIII.

Aristippus being desirous to retaliate in kind
for having been formerly put to silence by So-
crates, proposed a question in so artful a manner,
as he doubted not would pose him. Socrates,
however, was at no loss for an answer ; though
regardful rather of the improvement of his hearers
than the ordering of his speech. The question
was, " If he knew any thing that was good?" —
Now, had it been said of food, money, health,
strength, courage, or any thing else of the like
nature, ihvXthey were good, Aristippus could with
ease have demonstrated the contrary, and shown
that each, and all of them, were oftentimes evil :
but Socrates was better provided with a reply;
for, knowing with what eagerness we wish to be
relieved from whatever molests us — " What," said
he, " Aristippus, do you ask me if I know any
thing* good for a fever?"

" No, not so," returned the other.

" For an inflammation in the eye?"

" Nor that, Socrates."

Chap. viii. MEMOIRS OF SOCRATES. 159

" Do you mean any thing good against a
famine?"

" No, nor against a famine."

" Nay, then," replied Socrates, " if you ask
me concerning a good, which is good for nothing, I
know of none such ; nor yet desire it."

Aristippus still urging him: " But do you
know," said he, " any thing heautiful?"

" A great many," returned Socrates.

" Are these all like one another?"

" Far from it, Aristippus : there is a very con-
siderate difference between them."

" But how can beauty differ from beauty?"

" We want not many examples of it," replied
Socrates; " for the same disposition of the body
which is beautiful in him who runs, is not beauti-
ful in the wrestler; and while the beauty of the
shield is to cover him well who wears it, that of
the dart is to be swift and piercing."

" But you return," said Aristippus, " the same
answer to this question as you did to the former."

" And why not, Aristippus ; for do you suppose
there can be any difference between beautiful and
good ? Know you not, that whatever is beautiful,
is, for the same reason, good ? And we cannot say
of any thing, — of virtue, for example, — that on
this occasion it is good, and on the other, beautiful.
Likewise, in describing the virtuous character, say
we not of it, " It is fair and good?" Even the
bodies of men are said to be fair and good, with
respect to the same purposes : and the same we
declare of whatever else we meet with, when
suited to the use for which it was intended."

160 MEMOIRS OF SOCRATES. Book hi.

" You would, perhaps, then call a duug-cart
beautiful?"

" I would," said Socrates, " if made proper for
the purpose ; as I would call the shield ugly,
though made of gold, that answered not the end
for which it was designed."

" Possibly you will say too," returned Aris-
tippus, " that the same thing is both handsome
and ugly."

H In truth I will," said Socrates ; " and I will
go still farther, and add, that the same thing may
be both good and evil : for I can easily suppose,
that which is good in the case of hunger, may be
evil in a fever; since what would prove a cure for
the one, will certainly increase the malignity of
the other; and in the same manner will beauty, in
the wrestler, change to deformity in him who
runneth. For whatsoever," continued he, " is
suited to the end intended, with respect to that
end it is good and fair; and, contrariwise, must
be deemed evil and deformed, when it defeats the
purpose it was designed to promote."

Thus, when Socrates said that " beautiful houses
were ever the most convenient" he showed us
plainly in what manner we ought to build. To
this end he would ask, " Doth not the man who
buildeth a house, intend, principally, the making-
it useful and pleasant?"

This being granted, Socrates went on : " But to
make a house pleasant, it should be cool in sum-
mer and warm in winter." This also was acknow-
ledged. " Then," said he, " the building which
looketh towards the south will best serve this pur-

Chap. viii. MEMOIRS OF SOCRATES. IQ[

pose : for the sun, which by that means enters and
warms the rooms in winter, will, in summer, pass
over its roof. For the same reason, these houses
ought to be carried up to a considerable height,
the better to admit the winter sun ; whilst those
to the north should be left much lower, that they
may not be exposed to the bleak winds which
blow from that quarter : for, in short," continued
Socrates, " that house is to be regarded as beauti-
ful, where a man may pass pleasantly every season
of the year, and lodge with security whatever be-
longs to him." As for paintings, and other orna-
ments, he thought they rather impair than improve
our happiness.

With regard to temples and altars ; — Socrates
thought the places best fitted for these were such
as lay at some distance from the city, and were
open to the view ; for, when withheld from them,
we should pray with more ardour, while in sight
of those sacred edifices : and being sequestered
from the resort of men, holy souls would approach
them with more piety and devotion.

CHAP. IX.

• Socrates being once asked, " Whether he took
courage to be an acquisition of our own, or the gift
of Nature?" — " I think," said he, " that, as in
bodies some are more strong, and better able to

M

152 MEMOIRS OF SOCRATES. Book in.

bear fatigue than others ; even so, among minds,
may be discerned the same difference; some of
these, being by Nature endued with more forti-
tude, are able to face dangers with greater reso-
lution. For we may observe," continued he,
" that all who live under the same laws, and fol-
low the same customs, are not equally valiant.
Nevertheless, I doubt not but education and in-
struction may give strength to that gift Nature
hath bestowed on us ; for, from hence it is we see
the Thracians and the Scythians fearing to meet
the Spartans with their long pikes and large buck-
lers ; while, on the contrary, the Spartans are not
less afraid of the Scythians with their bows, or of
the Thracians with their small shields and short
javelins. The same difference is likewise ob-
servable in every other instance : and so far as
any man exceedeth another in natural endow-
ments; so may he, proportionably, by exercise
and meditation, make a swifter progress towards
perfection. From whence it follows, that not only
the man to whom Nature hath been less kind, but
likewise he whom she hath endowed the most
liberally, ought constantly to apply himself, with
care and assiduity, to whatsoever it may be he
wishes to excel in*."

Socrates made no distinction between wisdom
and a virtuous temperature: for he judged, that
he who so discerned what things were laudable

* Though I am sorry to lessen the merit of this excellent philo-
sopher ; yet I cannot but wish the reader might see how much
more usefully this subject hath been treated by a Christian mo-
ralist, in Number 106 of The Adventurer.

Chap. ix. MEMOIRS OF SOCRATES. 163

and good, as to choose them ; what evil and base,
as to avoid them ; was both wise and virtuously
tempered. And being asked, " Whether those
persons who knew their duty, but acted contrary
to it, were wise and virtuously tempered?" his an-
swer was, " that they ought rather to be ranked
among the ignorant and foolish : for that all men
whatever do those particular things, which having
first selected out of the various things possible,
they imagine to be well for their interest. I am
of opinion, therefore," added Socrates, " that
those who do not act right, are, for that very
reason, neither wise nor virtuously tempered."

Agreeable to this, Socrates would often say,
" That justice, together with every other virtue,
was wisdom ; for that all their actions being fair
and good, must be preferred as such by all who
were possessed of a right discernment: but igno-
rance and folly could perform nothing fair and
good; because, if attempted, it would miscarry in
their hands. Whence it follows, that as what-
ever is just and fair must be the result of sound
wisdom ; and as nothing can be fair and just
where virtue is wanting ; therefore, justice, and
every other virtue, is wisdom."

And although Socrates asserted that madness
was the very reverse of wisdom, yet did he not ac-
count all ignorance madness. But for a man to
be ignorant of himself; and erect those things
into matters of opinion, belief, or judgement, with
which he was totally unacquainted : this he ac-
counted a disorder of the mind bordering on mad-
ness. He farther said, that " the vulgar never

164 MEMOIRS OF SOCRATES. Book hi.

deemed any one mad, for not knowing what was
not commonly known : but to be deceived in
things wherein no other is deceived ; as when he
thinks himself too tall to pass upright through the
gates of the city; or so strong as to carry the
house on his shoulders: in these, and such like
cases, they say at once, " the man is mad ;" but
pass over, unnoticed, mistakes that are less strik-
ing. For, as they only give the name of love to
that which is the very excess of the passion ; so
they confine their idea of madness to the very
highest pitch of disorder that can possibly arise in
the human mind."

Considering the nature of envy, he said, " It
was a grief of mind which did not arise from the
prosperity of an enemy, or the misfortunes of a
friend ; but it was the happiness of the last the
envious man mourned at." And when it seemed
strange that any one should grieve at the happi-
ness of his friend, Socrates showed them, " It was
no uncommon thing for the mind of man to be so
fantastically disposed, as not to be able to bear
either the pains or the pleasures of another; but
that while it spared for no labour to remove the
first, it would sicken and repine on seeing the
other : but this" he said, " was only the punish-
ment of minds ill-formed : the generous soul was
above such weaknesses."

As to idleness, Socrates said he had observed
very few who had not some employment; for the
man who spends his time at the dice, or in playing
the buffoon to make others laugh, may be said to
do something : but, with Socrates, these, and such

Chap. ix. MEMOIRS OF SOCRATES. 1 6*5

as these, were in reality no better than idlers, since
they might employ themselves so much more use-
fully. He added, that no one thought himself at
leisure to quit a good occupation for one that was
otherwise : if he did, he was so much less excus-
able, as he could not plead the want of employ-
ment.

Socrates likewise observed, that a sceptre in the
hand could not make a king; neither were they
rulers in whose favour the lot or the voice of the
people had decided, or who by force or fraud had
secured their election, unless they understood the
art of governing. And although he would readily
allow it not less the province of the prince to
command, than the subjects to ohey ; yet he
would afterwards demonstrate, that the most
skilful pilot would always steer the ship; the
master, no less than the mariners, submitting to
his direction. " The owner of the farm left the
management of it," he said, " to the servant whom
he thought better acquainted than himself with
the affairs of agriculture. The sick man sought
the advice of the physician ; and he, who engaged
in bodily exercises, the instructions of those who
had most experience. And whatever there may
be," continued Socrates, " requiring either skill
or industry to perform it, when the man is able,
he doth it himself; but if not, he hath recourse,
if prudent, to the assistance of others, since in the
management of the distaff a woman may be his
instructor: neither will he content himself with
what he can have at hand ; but inquireth out with
care for whoever can best serve him."

166 MEMOIRS OF SOCRATES. Book hi.

It being said by some present, " that an arbi-
trary prince was under no obligation to obey good
counsel." — " And why so," replied Socrates ;
" must not he himself pay the penalty of not
doing it? Whoever rejects good counsel commits
a crime ; and no crime can pass unpunished." It
being farther said, " That an arbitrary prince was
at liberty to rid himself even of his ablest minis-
ters.''— " He may," returned Socrates : " but do
you suppose it no punishment to lose his best
supports? or think you it but a slight one? For,
which would this be; to establish him in his
power; or the most sure way to hasten his
destruction?"

Socrates being asked, " What study was the
most eligible and best for man?" answered, " To
do well." And being again asked by the same
person, " If good fortune was the effect of study?'"
" So far from it," returned Socrates, " that I look
upon good fortune and study as two things en-
tirely opposite to each other : for that is good for-
tune, to find what we want, without any previous
care or inquiry: while the success which is the
effect of study, must always be preceded by long
searching and much labour, and is what I call
doing well: and I think," added Socrates, " that
he who diligently applies himself to this study,
cannot fail of success*; at the same time that he

* " Since but to wish more virtue, is to gain : "

He has virtually attained his end, at the very time that he seems
only busied about the means. As the term 'Eun^afia, which is here
translated, to do well, is equivocal, and implies in it rectitude of
conduct, as well as prosperity and success, as commonly understood

Chap. x. MEMOIRS OF SOCRATES. 167

is securing to himself the favour of the gods and
the esteem of men. They, likewise, most com-
monly excel all others in agriculture, medicine,
the business of the state, or whatever else they
may engage in ; whereas they who will take no
pains, neither can know any thing perfectly, or
do any thing well; they please not the gods, and
are of no use to man."

CHAP. X.

But all the conversations of Socrates were im-
proving. Even to the artists while engaged in
their several employments, he had always some-
what to say which might prove instructive. Being
on a time in the shop of Parrhasius the painter,
he asked him, " Is not painting, Parrhasius, a re-
presentation of what we see ? By the help of
canvass and a few colours, you can easily set
before us hills and caves, light and shade, straight
and crooked, rough and plain, and bestow youth
and age, where and when it best pleaseth you :
and when you would give us perfect beauty, (not

by these words ; it seems to be chiefly, in respect to the first of these,
viz. rectitude of conduct, that Socrates here promises success to
those who diligently make it their study and endeavour; not omit-
ting to point out to us the favourable influence care and industry
commonly have on whatever we engage in.

168 MEMOIRS OF SOCRATES. Book hi.

being* able to find in any one person what answers
your idea,) von copy from many what is beautiful
in each, in order to produce this perfect form."

" We do so," replied Parrhasius.

" But can you show us, Parrhasius, what is still
more charming, — a mind that is gentle, amiable,
affable, friendly? Or is this inimitable?"

" And how should it be otherwise than inimi-
table, my Socrates, when it hath neither colour,
proportion, nor any of the qualities of those things
you mentioned, whereby it might be brought
within the power of the pencil? In short, when
it is by no means visible?"

" Are men ever observed to regard each other
with looks of kindness or hostility?"

" Nothing more frequently observed," replied
Parrhasius.

" The eyes, then, discover to us something?"

" Most undoubtedly."

" And, in the prosperity or adversity of friends,
is the countenance of him who is anxiously soli-
citous, the same with theirs who are indifferent
about the matter?"

" Far otherwise, Socrates: for he who is soli-
citous, hath a countenance all cheerfulness and
joy, on the prosperity of a friend ; pensive and
dejected, when this friend is in affliction."

" And can this also be represented?"

" Certainly."

" Likewise, where there is any thing noble and
liberal ; or illiberal and mean ; honest, prudent,
modest ; bold, insolent, or sordid ; are any of these
to be discovered in the countenance and de-

Chap. x. MEMOIRS OF SOCRATES. \Qg

meanour of a man, when he sits, stands, or is in
motion?"

" It may."

" And imitated?"

" Imitated, no doubt of it."

" And which yields the most pleasure, Parrha-
sius;— the portrait of him on whose countenance
the characters of whatever is good, virtuous, and
amiable, are impressed ; or his, who wears in his
face all the marks of a base, evil, and hateful dis-
position?"

" Truly," returned Parrhasius, " the difference
is too great, my Socrates, to admit of any com-
parison."

Entering another time into the shop of Clito,
the statuary, he said to him : " I marvel not, my
Clito, at your being able to mark out to us even
the difference between the racer and the wrestler,
the pancratiast and gladiator ;- but your statues are
very men ! Tell me, I pray, by what means you
effect this?"

Clito hesitating, as at a loss how to reply;
Socrates went on : " But, perhaps, you are parti-
cularly careful to imitate persons who are living;
and that is the reason why your statues are so
much alive?"

" It is," returned Clito.

" Then you have certainly remarked, and that
with no little exactness, the natural disposition of
all the parts, in all the different postures of the
body : for, whilst some of these are extended,
others remain bent; when that is raised above its

170 MEMOIRS OF SOCRATES. Book hi.

natural height, this sinks below it; these are re-
laxed, and those again contracted, to give the
greater force to the meditated blow : and the more
these sort of things are attended to, the nearer
you approach to human life."

" You are right, my Socrates."

" But it undoubtedly gives us the greatest
pleasure, when we see the passions of men, as well
as their actions, represented?"

" Undoubtedly."

" Then the countenance of the combatant
going to engage the enemy, must be menacing
and full of fire ; that of the conqueror, all com-
placency and joy?"
They must."

Therefore," concluded Socrates, " he will
ever be deemed the best sculptor, whose statues
best express the inward workings of the mind"

Socrates entering the shop of Pistias, the ar-
mourer, was shown some,corslets that were thought
well made.

" I cannot but admire," said Socrates, " the
contrivance of those things which so well cover
that part of the body which most wants defending,
and yet leave the hands and arms at liberty. But
tell us, Pistias, why you sell your armour so much
dearer than any other, when it is neither better
tempered, stronger, nor the materials of it more
costly?"

" I make it better proportioned," said Pistias ;
" and therefore I ought to have a better price."
But how are we to find out this proportion,

<(

Chap. x. MEMOIRS OF SOCRATES. 171

Pistias ? Not by weight, or measure : for as you
make for different people, the weight and the size
must likewise differ, or they will not fit."

" We must make them to fit," said Pistias ;
" otherwise the armour would he of little use."

" And are you aware that all bodies are not
justly proportioned r"

" I am."

How can you make a well-proportioned suit of
arms for an ill-proportioned body?"

" I make it fit; and what fits is well propor-
tioned."

" Then you are of opinion, that when we declare
any thing well proportioned, it must be in refe-
rence to the use for which it was intended : as
when we say of this shield, or this cloak, it is
well proportioned, for it fits the person for whom
it was made? But I think," added Socrates,
" there is still another advantage, and that no
small one, in having arms made to fit the wearer."

11 Pray what is that?"

" Armour which fits," replied Socrates, " doth
not load the wearer so much as that which is ill
made, although the weight may be the same: for
that which doth not fit hangs altogether upon the
shoulders, or bears hard upon some other part of
the body ; and becomes, thereby, almost insup-
portable ; whereas the weight of that which is
well made, falls equally on all; — the shoulders,
breast, back, loins ; — and is worn with ease, not
carried as a burthen."

" It is for this very same reason," said Pistias,
■" that I set such a value on those I make : never^

172 MEMOIRS OF SOCRATES. Book hi.

theless, my Socrates, there are who pay more
regard to the gilding and carving of their arms
than to any other matter/'

" And yet," answered Socrates, " these people
will make but a bad bargain with all their gilding
and various colours, if they buy such arms as do
not sit easy. But," continued Socrates, " since
the position of the body is not always the same,
being sometimes stooping and sometimes erect,
how can the arms, that are made with such exact-
ness, be at all times easy ?"

" Neither can they," replied the other.

" You think then, Pistias, the arms which are
well made are not those which are exact, or sit
close to the body, but give the least trouble to
him who wears them?"

" You think so," said Pistias; " and have cer-
tainly taken the matter right."

CHAP. XI.

There was a courtezan at Athens, called Theo-
dota, of great fame on the account of her many
lovers. It being mentioned in company that her
beauty surpassed all description, that painters
came from all parts to draw her picture, and that
one was now gone to her lodgings for that very
purpose, — " We should do well," said Socrates,

Chap. xi. MEMOIRS OF SOCRATES. 173

" to go ourselves and see this wonder, for we
may then speak with more certainty when we
speak from our own knowledge, and do not
depend on the report of others."

The person who first mentioned this seconding
the proposal, they went that instant to the lodg-
ings of Theodota, and found her, as was said, sit-
ting for her picture. The painter being gone,
Socrates said to those who came along with him :
" What say you, sirs, which of the two ought to
think themselves the most obliged : we to Theo-
dota, for the sight of so much beauty; or she to
us, for coming to see it? Now, if the advantages
of showing herself are found to be altogether on
her side, then certainly is she indebted to us for
this visit : if otherwise, indeed, we must thank
her."

The reasonableness of what was said being
assented to by the rest, Socrates proceeded —
" The praises we bestow at present, ought not
even these to be had in some estimation by Theo-
dota? But when we come to blaze abroad the
fame of her beauty, what manifold advantages
may not arise to her from it ! while all our gain
from the sight of so many charms can terminate
in nothing; but fruitless lonoing; 1 We take our
leave with hearts full of love and anxiety, and are
henceforth no other than so many slaves to Theo-
dota, with whom she has no more to do than to
show them her pleasure!" •

" If this is the case," replied Theodota, " I
am to thank you for coming to see me."

Socrates, during this conversation, had observed

174 MEMOIRS OF SOCRATES. Book hi.

how sumptuously she was adorned, and that her
mother was the same; her attendants, of whom
there was no small number, expensively clothed,
and all the furniture of her apartment elegant and
costly : he therefore took occasion from thence to
ask her concerning her estate in the country ;
adding, it must of necessity be verv considerable?

Being answered, " she had not any."

" You have houses then," said he, " in the
city, and they yield you a good incomer"

" No, nor houses, Socrates."

" You have certainly many slaves then, Theo-
dota, who by the labour of their hands supply you
with these riches?"

" So far," replied Theodota, " from having
many, that I have not one."

" But whence then," said Socrates, " can all
this come?"

" From my friends," returned Theodota.

" A fair possession, truly!" replied Socrates;
" and a herd of friends we find to be a far better
thing than a flock of sheep or a herd of cattle.
But tell me, pray, Do you trust fortune to bring
these friends home to you, as flies fall by chance
into the spider's web, or do you employ some art
to draw them in ?"

" But where, Socrates, shall I be furnished
with this art?"

" You may procure it," said Socrates, " with
far greater ease than the spider her web. You
see how this little animal, who lives only upon
her prey, hangs her nets in the air, in order to

entangle it?"

Chap. xi. MEMOIRS OF SOCRATES. 175

" You advise me, then, to weave some arti-
ficial nets," said Theodota, " in order to catch
friends ? "

" Not so neither," returned Socrates; " it is
necessary to go a little less openly to work in a
pursuit of such importance. You see what various
arts are employed by men to hunt down hares;
which, after all, are of little value. As these are
known to feed chiefly in the night, they provide
dogs to find them out at that season : and as they
lie concealed in the day, the sharp-scented hound
is employed to trace them up to their very forms:
being swift of foot, the greyhound is let loose
upon them, as more swift of foot than they : and,
lest all this should not be sufficient for the pur-
pose, they spread nets in the paths to catch and
entangle them."

" Very well," replied Theodota ; " but what
art shall /make use of to catch friends?"

" Instead of the hunter's dog," said Socrates,
" you must set somebody to find out those who
are rich and well-pleased with beauty, whom after-
wards they shall force into your toils."

And what are my toils?" replied Theodota.
You are certainly mistress of many," said So-
crates, " and those not a little entangling. What
think you of that form of yours, Theodota, ac-
companied as it is with a wit so piercing, as
shows you at once what will be most for your
advantage? It is this which directs the glance,
tunes the tongue, and supplies it with all the
shows of courtesy and kindness. It is this which
teaches you to receive with transport him who

'

176 MEMOIRS OF SOCRATES. Book iii.

assiduously courts your favour, and scorn such as
show you no regard. If your friend is sick, you
spare for no pains in your attendance upon him :
you rejoice in all his joy, and give every proof of
having bestowed your heart on him who seems to
have given his to you. In short, I make no
doubt of your being well versed in all the arts of
allurement, and dare venture to say, the friends
you have, if true, were not gained by compli-
ments, but substantial proofs of kindness."

" But," said Theodota, " I never practise an)' of
the arts you mention."

" And yet," answered Socrates, " some manage-
ment is necessary, since a friend is a sort of prey
that is neither to be catched nor kept by force ;
a creature no otherwise to be taken and tamed,
but by showing it kindness, and communicating
to it pleasure."

" You say right, Socrates ; but why will you
not help me to gain friends?"

" And so I will," said Socrates, " if you can
find out how to persuade me to it."

" But what way must I take to persuade
you t

" Do you ask that?" returned Socrates : " You
will find out the way, Theodota, if you want my
assistance." /

" Then come to me often."
Socrates, still joking with her, said laughing : —
" But it is not so easy for me to find leisure : I
have much business both in public and private,
and have my friends too, as well as you, who will
not suffer me to be absent night or day, but

Chap. xi. MEMOIRS OF SOCRATES. 177

employ against me the very charms and incanta-
tions that I formerly taught them."

" You are then acquainted with those things?"

" Verily!" returned Socrates; " for what else
can you suppose, Theodota, engaged Apollodorus
and Antisthenes to be always with me? Or Cebes
and Simmias to leave Thebes for my company,
but the charms I speak of # ?"

" Communicate these charms to me," said
Theodota, " and the first proof of their power
shall be upon you."

" But I would not be attracted to you, Theo-
dota; I would rather you should come to me"

" Give me but a favourable reception," said
Theodota, " and I will certainly come."

* Antisthenes lived at the port Pirceus, about five miles from
Athens, and came from thence every day to see Socrates. Cebes
and Simmias left their native country for his sake ; and almost the
whole of what we know of Apollodorus is the violence of his affec-
tion for Socrates. But the proof which Euclides gave of his was
the most extraordinary: for, when the hatred of the Mecarcans
was so great that it was forbidden on pain of death for any one of
them to set foot in Attica, and the Athenians obliged their generals
to take an oath, when they elected them, to ravage the territories
of Megara twice every year, Euclides used to disguise himself in
the habit of an old woman, and covering his head with a veil, set
out in the evening for Megara; and arriving in the night time at
the house of Socrates, staid till the next evening with him, and
then returned in the same manner; so much stronger was his
affection than the fear of death. And when, to friends like these,
we may still add many others, Plato, Chasrephon, Crito, and,
to mention no more, our amiable Xcnophon ; almost all of them
the wisest as well as the best men of their age; who can suspect
the virtue of Socrates, — who can doubt his being a happy man !

.f-

178 MEMOIRS OF SOCRATES. Book hi.

" So I will," replied Socrates, " provided I
have then no one with me whom I love better."

CHAP. XII.

Socrates having taken notice how very awk-
ward Epigenes, one of his followers, was in all
his actions ; and that he was moreover of a
sickly constitution ; both which he attributed to
a neglect of those exercises which make so large
a part of a liberal education*; he reproved him
for it, saying, " How unbecoming it was in him
to go on in such a manner." Epigenes only an-
swered, " He was under no obligation to do other-
wise."

" At least as much," replied Socrates, " as he who
hath to prepare for Olympia. Or do you suppose
it, Epigenes, a thing of less consequence to fight
for your life against the enemies of your country,
whenever it shall please our Athenians to com-
mand your service, than to contend for a prize at
the Olympic games ? How many do we see, who,
through feebleness and want of strength, lose
their lives in battle ; or, what is still worse, save
themselves by some dishonourable means ! How

* No slaves were allowed to anoint, or perform exercises in the
Palaestra. — Pott. Antiq.

Chap. xii. MEMOIRS OF SOCRATES. 179

many fall alive into the enemy's hand, endure
slavery of the most grievous kind for the re-
mainder of their days, unless redeemed from it by
the ruin of their families ! Whilst a third procures
himself an evil fame ; and the charge of cowardice
is given to imbecility. But, perhaps, Epigenes,
you despise all the ills which attend on bad
health ; or account them as evils that may easily
be borne?"

" Truly," replied the other, " I think them rather
to be chosen, than so much fatigue and labour
for the purchase of a little health."

" It may be, then," answered Socrates, " you
equally contemn all the advantages arising from
a contrary complexion ; yet, to me, they seem to
be many and great ; since he who is possessed of
a good constitution, is healthful, strong, and
hardy; and may acquit himself with honour on
every occasion. By the means of this he oft-times
escapes all the dangers of war; he can assist his
friends, do much service to his country, and is
sure of being well received wherever he shall go.
His name becomes illustrious : he makes his way
to the highest offices ; passes the decline of life in
tranquillity and honour; and leaves to his chil-
dren the fair inheritance of a good example.
Neither ought we to neglect the benefits arising
from military exercises, though we may not be
called upon to perform them in public ; since we
shall find ourselves not the less fitted for whatever
we may engage in, from having a constitution
healthful and vigorous : and as the body must
bear its part, it imports us much to have it in

180 MEMOIRS OF SOCRATES. Book hi.

good order: for, who knoweth not," continued
Socrates, " that even there — where it seems to have
least to do — who knoweth not how much the
mind is retarded in its pursuits after knowledge,
through indisposition of the body : so that for-
getfulness, melancholy, fretfulness, and even mad-
ness itself, shall sometimes be the consequence,
so far as to destroy even the very traces of all we
have ever learned. But he whose constitution is
rightly tempered, need fear none of these evils;
and, therefore, he who hath a just discernment
will choose with pleasure whatever may best secure
him from them. Neither doth an inconsiderable
shame belong; to the man who suffers himself to
sink into old age, without exerting to the utmost
those faculties Nature hath bestowed on him ; and
trying how far they will carry him towards that
perfection, which laziness and despondence can
never attain to; for dexterity and strength are
not produced spontaneously."

CHAP. XIII.

A certain man being angry with another
for not returning his salutation, Socrates asked,
" Why he was not enraged when he met one who
had less health than himself; since it would not
be more ridiculous, than to be angry with one
who was less civil ? "

Chap. xm. MEMOIRS OF SOCRATES. 181

Another bemoaning himself because he could
not relish his food ; " There is an excellent remedy
for this complaint," answered Socrates : " Fast
often. By this means you will not only eat more
pleasantly, but likewise better your health, and
save your money."

Another complaining* that the water which ran
by his house was too warm to drink ; " You are
lucky, however," said Socrates, " in having a
bath thus ready prepared for you."

" But it is too cold to bathe in," replied the
other.

M Do your domestics complain of it when they
drink or bather"

" So far from it," answered the man, " that it
is often my wonder to see with what pleasure they
use it for both these purposes."

" Which do you account," said Socrates, " the
warmest ; this water you speak of, or that in the
temple of Esculapius?"

" O ! that in the temple," replied the other.

" And how is it," said Socrates, " that you do
not perceive yourself more fro ward and harder to
please, not only than your own servants, but even
people who are sick?"

Socrates seeing one beat his servant immode-
rately, asked him, " What offence the man had
committed?"

" I beat him," replied the other, " because he
is not only a drunkard and a glutton, but avari-
cious and idle."

" You do well," said Socrates ; " but judge

182 MEMOIRS OF SOCRATES. Book hi.

for yourself which deserves the most stripes, your
servant, or you?"

Another dreading the length of the way to
Olympia; Socrates asked him> " What he was
afraid of? For is it not your custom," said he,
u to walk up and down in your own chamber
almost the whole day ? You need therefore but
fancy you are taking your usual exercise between
breakfast and dinner, and dinner and supper, and
you will find yourself, without much fatigue, at
the end of your journey; for you certainly walk
more in five or six days, than is sufficient to
carry you from Athens to Olympia. And as it is
pleasanter to have a day to spare, than to want one,
delay not, I advise you ; but set out in time, and
let your haste appear, not at the end, but the be-
ginning of your journey*."

A certain person complaining of being tired
with travelling, Socrates asked, " If he had car-
ried any thing?"

?* Nothing but my cloak," replied the other.

" "Was you alone ? " said Socrates.

" No ; my servant went along with me."

'* And did he carry any thing?"

" Yes, certainly, he carried all I wanted."

" And how did he bear the journey?"

« Much better than I."

* Many of the circumstances here mentioned seem as if they
should not be so much considered as things spoken by Socrates,
as Socrates; but by Socrates whom Xenophon most tenderly
loved.

Chap. xiv. MEMOIRS OF SOCRATES. 183

" What, if you had carried the burthen ; how-
then?"

" I could not have done it," replied the other.

" What a shame," said Socrates, " for a man
who hath gone through all his exercises, not to
be able to bear as much fatigue as his servant!"

CHAP. XIV.

It being generally the custom, when they met
together, for every one to bring his own sup-
per*; Socrates observed, that whilst some of them
took such care of themselves, as to have more than
was sufficient ; others were compelled to be content
with less. He, therefore, so ordered the matter,
that the small portion of him who brought little

* The feasts, or entertainments of the Grecians, were of different
sorts. In the primitive ages, entertainments were seldom made but
on the festivals of their gods; for it was not customary with them
to indulge in the free use of wine, or delicacies, unless they did it
on a religious account. Afterwards, when a more free way of
living was introduced, they had three distinct sorts of entertain-
ments, of which the marriage entertainment was one. Of the
other two, one was provided at the sole expense of one person;
the other was made at the common expense of all present. Hither
also may be referred those entertainments wherein some of the
guests contributed more than their proportion; and that other,
(which is, I believe, what Socrates had in this place more particularly
in his eye,) in which it was the custom for any man, after he hud

184 MEMOIRS OF SOCRATES. Book hi.

should be offered about to all the company in
such a manner, that no one could, civilly, refuse
to partake of it; nor exempt himself from doing
the like with what he brought : by which means
a greater equality was preserved among them.
There was also this farther advantage arising from
it; the expenses of the table were considerably
abridged : for when they saw, that whatever deli-
cacy they brought thither, the whole company
would have their share of it, few chose to be at
the cost to procure it : and thus luxury was in
some degree put a stop to in these entertain-
ments.

Having observed, at one of these meetings, a
young man who ate his meat without any bread :
and the discourse turning at that time on the
cause why this or that person had procured to
themselves some particular appellation — " Can
you tell me, sirs," said Socrates, " why they call
a man a gormandizer, since not one of us here
but takes part of whatever is set before him ;
and therefore we cannot suppose this to be the
reason?"

" I suppose it cannot," replied one of the
company.

" But," continued Socrates, " when we see any

provided his supper (the Grecian's best meal), to put it in a basket,
and go and eat it in another man's house. — Pott. Antiq.

The Greek name for an entertainment defined by Plutarch, " a
mixture of seriousness and mirth, discourses and actions."

They who forced themselves into other men's entertainments
were called flies; a general name of reproach for such as insinu-
ated themselves into company where they were not welcome.

Chap. xiv. MEMOIRS OF SOCRATES. 185

one greedily swallowing down his meat without
mixing any bread with it, may we not call this
man a gormandizer? For, if otherwise, I know
not where we shall meet with one." And being
asked by another, who was present, What he
thought of him who ate a little bread to a great
deal of meat? " The same," answered Socrates,
" as I did of the other : and while the rest of
mankind supplicate the gods to find them plenty
of corn, these men must pay for an abundance of
the well-mixed ragout."

The young man whom this discourse glanced
at, suspecting it was meant for him, thought
proper to take a little bread, but, at the same
time, continued to cram down his meat as for-
merly ; which Socrates observing, called to one
who sat near him, to take notice " whether his
neighbour ate his meat for the sake of the bread,
or his bread for the sake of the meat."

At another time, seeing a person dip a piece of
bread into several different sauces, Socrates asked
— " Whether it was possible to make a sauce so
costly, and at the same time so little good, as this
person had made for himself? For, as it consisted
of a greater variety, there could be no doubt
of its costing more : and as he had mixed
such things together as no cook ever once
thought of, who could doubt his having spoiled
all ? Besides," said Socrates, " what folly to be
curious in searching after cooks, if a man is to
undo at once all they have done for us ! " More-
over, he who is accustomed to indulge in variety,
ivill feel dissatisfied when not in his power to

186

MEMOIRS OF SOCRATES.

Book in.

procure it: but the man who generally restrains
himself to one dish, will rise well satisfied from
every table. He used also to say, that the com-
pound verb, which in the Attic dialect signified
to feast, ox fare well*, meant to eat ; and that the
term well was added to express the eating in
such a manner as neither to disorder the body nor
oppress the mind; and with such plainness that
the food could not be difficult to come at; so
that this Attic verb was only applicable to such
persons as ate with decency and temperance, and
agreeably to the nature of social rational beings.

* The verb here mentioned by Socrates is Eva^ua^m, to feast,
or make one at a banquet, which comes from Eu<y%ia, a feast or
banquet. Of this last word we have two etymologies ; the first
deduces it from Ev, bene, and l^v, cibus, because those who attend
feasts are well fed; the second deduces it from Ev tjgm, bene sese
habere, because those who attend feasts are well off; they find their
advantage in being there, from faring so sumptuously and well.
Whichever etymology we admit, the ingenuity of Socrates remains
the same ; who, by transferring the term Ev in Evu^X^on, from its
vulgar and gross meaning into a moral and rational one, has the
address to transform a verb of luxury and excess into a verb of
temperance and decorum. This method of conveying knowledge,
by discussing the meanings of words and their etymologies, was
much practised by Socrates. Many instances occur in this work;
in particular see lib. iv. cap. 2, where SixKiyzabau is etymologized.
Plato wrote an entire dialogue, called Cratylus, upon this subject.
From these early philosophers the Stoics took the practice, as may
be seen in Cicero dc Natura Deor. and also Arrian, lib. i. cap. 17;
where the learned editor, Mr. Upton, has fully illustrated his
author, and given a multitude of similar passages. — Mr. Harris.

XENOPHON'S MEMOIRS

OP

SOCRATES.

BOOK IV.
CHAP. I.

In this manner would Socrates make himself
useful to all sorts of men, of whatsoever employ-
ment. Indeed no one can doubt the advantages
arising from his conversation, to those who asso-
ciated with him whilst living; since even the
remembrance of him, when dead, is still profitable
to his friends. Whether serious or gay, whatever
he said carried along with it something which was
improving. He would frequently assume the
character and the language of a lover; but it was
easy to perceive it was the charms of the mind,
not those of the body, with which he was ena-
moured, as the objects he sought after were always
such as he saw naturally inclining towards virtue.
Now he thought an aptness to learn, together
with a strength of memory to retain what was
already learnt, accompanied with a busy inqui-

188 MEMOIRS OF SOCRATES. Book iv.

sitiveness into such things as might be of use for
the right conduct of life, whether as head only of
a single family or governor of the whole state,
indicated a mind well fitted for instruction, which,
if duly cultivated, would render the youth in
whom they were found not only happy in them-
selves, and their own families, but give them the
power of making many others the same ; since
the benefits arising from thence would be diffused
throughout the whole community. His method,
however, was not the same with all; but when-
ever he found any who thought so highly of
themselves on the account of their talents as to
despise instruction, he would endeavour to con-
vince them, that of all mankind they stood in the
greatest want of it : like to the high bred horse,
which having more strength and courage than
others, might be made for that very reason of so
much the more use, if properly managed ; but,
neglected while young, becomes thereby the more
vitious and unruly. Also those dogs which are
of the nobler kind : these, being trained to it, are
excellent in the chase; but, left to themselves, are
good for nothing. And it is the same, would
he say, with respect to men ; such of them to
whom Nature hath dealt the most liberally, to
whom she hath given strength of body and firm-
ness of mind, as they can execute with greater
readiness and facility whatever they engage in, so
they become more useful than others, and rise to
nobler heights of virtue, if care is taken to give
them a right turn : but, this not being done, they
excel only in vice ; and become, by the means of

Chap. i. MEMOIRS OF SOCRATES. jgp

these very talents, more hurtful to society : for,
through ignorance of their duty, they engage in a
bad cause, and make themselves parties in evil
actions ; and, being haughty and impetuous, they
are with difficulty restrained and brought back to
their duty; so that many and great are the evils
they occasion.

As to those men who relied upon their riches,
and imagined they stood in no need of instruc-
tion, as their wealth would be sufficient to supply
all their wants, and procure them every honour:
these Socrates would endeavour to reduce to rea-
son, by showing how foolish it was to imagine
they could of themselves distinguish between
things that were useful, and those which were
hurtful, without having first been shown the dif-
ference. Or, wanting this power of discrimi-
nating, still vainly supposed, that because they
could purchase the things they had a mind to,
they could therefore perform whatever would be
to their advantage; or, if not, could yet live safe
and easy, and have all things go well with them.
" Neither was it," he said, " less absurd in them
to suppose that wealth could supply the want of
knowledge, and make the possessor of it pass for
a man of abilities; or at least procure for him
that esteem which is only acquired by true
merit."

190 MEMOIRS OF SOCRATES. Book iv.

CHAP. II.

But, on the other hand, when he met with any
who valued themselves on account of their educa-
tion, concluding they were qualified for every
undertaking; we see the method Socrates took to
chastise their vanity, from the manner in which
he treated Euthedemus, surnamed the Fair. — This
young man having collected many of the writings
of the most celebrated poets and sophists, was so
much elated by it, as to fancy himself superior to
any other of the age, both in knowledge and
abilities ; and doubted not to see himself the very
first man in Athens, whatever the business ; whe-
ther to manage the affairs of the state, or harangue
the people. Being, however, as yet too young to
be admitted into the public assemblies, his custom
was to go into a bridle cutter's shop, which stood
near to the forum, when he had any business de-
pending : which Socrates observing, he also went
in thither, accompanied by some of his friends ;
and one of them asking, in the way of conversa-
tion, " Whether Themistocles had been much ad-
vantaged by conversing with philosophers; or,
whether it were not chiefly the strength of his
own natural talents which had raised him so far
above the rest of his fellow citizens, as made
them not fail to turn their eyes towards him
whenever the state stood in need of a person of

Chap. ii. MEMOIRS OF SOCRATES. 19I

uncommon ability ?" Socrates, willing to pique
Euthedemus, made answer : " It was monstrous
folly for any one to imagine, that whilst the
knowledge of the very lowest mechanic art was
not to be attained without a master; the science
of governing the republic, which required for the
right discharge of it all that human prudence could
perform, was to be had by intuition."

Socrates went no further at that time ; but
plainly perceiving that Euthedemus cautiously
avoided his company, that he might not be taken
for one of his followers, he determined to attack
him something more openly. To this purpose,
when he was next along with him ; Socrates,
turning to some who were present, " May we
not expect," said he, " from the manner in which
this young man pursues his studies, that he will
not fail to speak his opinion even the very first time
he appears in the assembly, should there be any
business of importance then in debate? I should
suppose too, that the proem to his speech, if he
begins with letting them know that he hath never
received any instruction, must have something in
it not unpleasant. ' Be it known to you,' will he
say, ' O ye men of Athens ! I never learnt any
thing of any man : I never associated with persons
of parts or experience ; never sought out for peo-
ple who could instruct me: but, on the contrary,
have steadily persisted in avoiding all such; as
not only holding in abhorrence the being taught
by others, but careful to keep clear of every the
least suspicion of it : but I am ready, notwith-
standing, to give you such advice as chance shall

192 MEMOIRS OF SOCRATES. Book iv.

suggest to me.' — Not unlike the man," continued
Socrates, " who should tell the people, while
soliciting their voices ; 'It is true, gentlemen, I
never once thought of making physic my study;
I never once applied to any one for instruction ;
and so far was I from desiring to be well versed in
this science, I even wished not to have the repu-
tation of it: but, gentlemen, be so kind as to
choose me your physician ; and I will gain know-
ledge by making experiments upon you?

Every one present laughed at the absurdity of
such a preface; and Euthedemus, after this, never
avoided the company of Socrates : but still he
affected the most profound silence, hoping, by
that means, to gain the reputation of a modest
man. Socrates, desirous to cure him of his mis-
take, took an opportunity of saying to some of his
friends, Euthedemus being present, " Is it not
strange, sirs, that while such as wish to play well
on the lute, or mount dexterously on horseback,
are not content with practising in private as often
as may be, but look out for masters, and submit
willingly to their commands, as the only way to
become proficients and gain fame ; the man whose
aim is to govern the republic, or speak before the
people, shall deem himself aptly qualified for either
without the trouble of any previous instruction?
Yet surely the last must be owned the most diffi-
cult; since, out of the many who force themselves
into office, so few are seen to succeed therein; and
therefore it should seem, that diligence and study
are here the most needful."

By these and the like discourses, Socrates dis-

Chap. 11. MEMOIRS OF SOCRATES. 195

posed the young man to enter into farther con-
ference, and give him a patient hearing. Which
having observed, he took an opportunity of going
on a time alone into the bridle-cutter's shop, where
Euthedemus then was; and sitting down by him —
" Is it true," said he, " Euthedemus, that you
have collected so many of the writings of those
men whom we call wise?"

" Most undoubtedly it is true," replied the other;
" neither shall I give over collecting till I have
gained as many of them as I well can."

•' Truly," said Socrates, " I admire you much
for thus endeavouring to accumulate wisdom
rather than wealth : for by this, Euthedemus, you
plainly discover it to be your opinion, that gold
and silver cannot add to our merit; whereas we'
furnish ourselves with an inexhaustible fund of vir-
tue, when we thus treasure up the writings of these
great men."

Euthedemus was not a little pleased with hear-
ing Socrates speak in such a manner; concluding
his method of obtaining wisdom had met with
approbation ; which Socrates perceiving, he con-
tinued the discourse.

" But what employment do you intend to excel
in, Euthedemus, that you collect so many books?"
Euthedemus returning no answer, as at a loss
what to say :

" You perhaps intend to study physic," said
Socrates ; " and no small number of books will be
wanting for that purpose."
" Not I, upon my word."

o

ip4 MEMOIRS OF- SOCRATES. Book iv.

" Architecture, perhaps, then? and for this too
you will find no little knowledge necessary."
" No, nor that," replied Euthedemus.
" You wish to he an astrologer, or a skilful
geometrician, likeTheo?"
" Not at all."

,: Then you possibly intend to become a rhap-
sodist, and recite verses ; for I am told you are in
possession of all Homer's works?"

" By no means," replied Euthedemus, " will I
do this ; for however ready these men may be
with their verses, it doth not prevent their being
thought troublesome, wherever they come."

" Perhaps you are desirous of that knowledge,
my Euthedemus, which makes the able statesman
or good economist? which qualifies for command,
and renders a man useful both to himself and
others?"

" This, indeed, is what I sigh for, and am in
search of," replied Euthedemus, with no small
emotion.

" Verily !" answered Socrates, " a noble pur-
suit : for this is what we call the royal science, as
it belongeth in a peculiar manner to kings. But
have you considered the matter, Euthedemus,
whether it will not be necessary for the man to be
just, who hopes to make any proficiency therein ?"
" Certainly, Socrates; for I know very well, he
who is not just cannot make even a good citizen."
" Then you are a just man, Euthedemus?"
" I think I am, as much as any other."
" Pray say, Euthedemus, may one know when

Chap. ii. MEMOIRS OF SOCRATES. 195

a just man is engaged in his proper work, as we
can when the artist is employed in his?"

" Undoubtedly."

" So that — as the architect, for example, can
show us what he is doing; so the just man like-
wise?

" Assuredly, Socrates; nor should there be any
great difficulty in pointing out what is just or
unjust, in actions about which we are conversant
daily."

" Suppose, Euthedemus, we should make two
marks ; an A here, and a D there ; under which to
set down the things that belong to justice and in-
justice?"

" You may," replied Euthedemus, " if you think
there wants any such method."

Socrates having done this, went on :

" Is there any such thing as lying?"

" Most certainly."

" And to which side shall we place it?"

" To injustice, surely."

" Do mankind ever deceive each other?"

\* Frequently."

" And where shall we place this?"

" To injustice still."

" And injury?"

" The same."

" Selling those into slavery who were born
free?"

" Still the same, certainly."

" But suppose," said Socrates, " one whom you
have elected to command your armies should take

igQ MEMOIRS OF SOCRATES. Book iv

a city belonging to your enemies and sell its in-
habitants for slaves ? — Shall we say of this man, he
acts unjustly?"

" By no means."

" May we say he acteth justly ?"

" We may."

" And what if, while he is carrying on the war,
he deceiveth the enemy?"

" He will do right by so doing."

" May he not likewise, when he ravages then-
country, carry off their corn and their cattle with-
out being guilty of injustice?"

" No doubt, Socrates ; and when I seemed to
say otherwise, I thought you confined what was
spoken to our friends only."

" So then, whatever we have hitherto placed
under our letter J>, may be carried over, and ranged
under A ? "

" It may."

" But will it not be necessary to make a fur-
ther distinction, Euthedemus, and say, that to
behave in such a manner to our enemies is just;
but, to our friends, unjust : because to these last
the utmost simplicity and integrity is due?"

" You are in the right, Socrates."

" But how," said Socrates, " if this general, on
seeing the courage of his troops begin to fail,
should make them believe fresh succours are at
hand ; and by this means remove their fears ? To
which side shall we assign this falsehood r"

" I suppose to justice."

" Or if a child refuseth the physic he stands in

/

Chap. ii. MEMOIRS OF SOCRATES. 197

need of, and the father deceiveth him under the
appearance of food — where shall we place the
deceit, Euthedemus?"

" With the same, I imagine."

" And suppose a man in the height of despair
should attempt to kill himself; and his friend
should come and force away his sword ; under
what head are we to place this act of violence?"

" I should think, where we did the former."

" But take care, Euthedemus, since it seemeth
from your answers that we ought not always to
treat our friends with candour and integrity,
which yet we had before agreed was to be done."

" It is plain we ought not," returned Euthede-
mus; and I retract my former opinion, if it is al-
lowable for me so to do."

" Most assuredly," said Socrates ; " for it is far
better to change our opinion, than to persist in a
wrong one. However," continued he, " that we
may pass over nothing without duly examining
it ; which of the two, Euthedemus, appears to you
the most unjust; he who deceives his friend wit-
tingly, or he who does it without having any such
design ? "

" Truly," said Euthedemus, " I am not certain
what I should answer, or what I should think ;
for you have given such a turn to all I have
hitherto advanced, as to make it appear very dif-
ferent to what I before thought it : however, I
will venture so far as to declare that man the most
unjust who deceiveth his friend designedly."

" Is it your opinion, Euthedemus, that a man

198 MEMOIRS OF SOCRATES. Book m

must learn to be just and good, in like manner as
he learneth to write and read?"

" I believe so."

" And which," said Socrates, " do vou think
the most ignorant, he who writes or reads ill
designedly, or he who doth it for want of know-
ing better?"

" The last, certainly," replied Euthedemus, " since
the other can do right whenever he pleases."

" It then follows that he who reads ill, from
design, knows how to read well; but the other
doth not?"

" It is true."

" Pray tell me," continued Socrates, " which
of the two knoweth best what justice is, and what
he ought to do ; he who offends against the truth
and deceives designedly, or he who does it with-
out having any such design?"

" He, no doubt, who deceives designedly," re-
plied Euthedemus.

" But you said, Euthedemus, that he who un-
derstands how to read, is more learned than one
who does not?"

" I did so, Socrates; and it is certainly true."

" Then he who knows wherein justice consists,
is more just than he who knows nothing of the
matter?"

" So it seems," said Euthedemus ; " and I know
not how I came to say otherwise."

" But what would you think of the man, Eu-
thedemus, who, however willing he might be to
tell the truth, never tells you twice together the

Chap. ii. MEMOIRS OF SOCRATES. 399

same thing : but if you ask him about the road,
will show you to-day to the east, and to-morrow
to the west ; and make the very same sum amount
sometimes to fifty, and sometimes to a hundred;
what would you say to this man, Euthedemus?"

" That it was plain he knew nothing of what
he pretended to know."

Socrates still went on, and said, " Have you
never heard people called base and servile?"

" Frequently."

" And why were they so called? for their ig-
rance, or knowledge?''

" Not for their knowledge, certainly."

" What then ? for their ignorance in the busi-
ness of a brazier? building a house? or sweep-
ing a chimney ?"

" Nor this, nor that'' replied Euthedemus ;
" for the men who are the most expert in employ-
ments of this nature, are generally the most abject
and servile in their minds."

" It should seem then, Euthedemus, these
appellatives only belong to those who are ignorant
of what is just and good?"

" So I imagine."

" Doth it not then follow, that we ought to
exert our powers to the utmost, to avoid this ig-
norance, which debases men so low?"

" O Socrates!" cried Euthedemus, with no
little emotion, " I will not deny to you that I
have hitherto believed I was no stranger to philo-
sophy, but had already gained that knowledge so
necessary for the man who aspires after virtue.
What then must be my concern to find, after all

gOO MEMOIRS OF SOCRATES. Book iv.

my labour, I am not able to answer those ques-
tions which most importeth me to know ? And the
more, as I see not what method to pursue where-
by I may render myself more capable ! "

" Have you ever been at Delphos?"

" I have been there twice."

" Did you observe this inscription somewhere
on the front of the temple — Know .thyself?"

" Yes, I read it."

" But it seems scarcely sufficient to have read
it, Euthedemus: did you consider it? and, in con-
sequence of the admonition, set yourself diligently
to find out what you are#?"

M I certainly did not," said Euthedemus ; " for
I imagined I must know this sufficiently already :
and, indeed, it will be difficult for us to know any
thing, if we can be supposed at a loss here."

" But for a man to know himself properly,"
said Socrates, " it is scarcely enough that he
knows his own name. He who desires to pur-
chase a horse, doth not imagine he hath made the
proper trial of his merit, till by mounting him he
hath found out whether he is tractable or unruly,
strong or weak, fleet or heavy, with every thing
else, either good or bad, in him : so likewise we
should not say, he knows himself as he ought,
who is ignorant of his own powers; or those
duties which, as man, it is incumbent upon him to
perform,"

* «

The subject-matter," says Epictetus, " of a carpenter, is
wood ; of a statuary, brass ; and so of the art of living, the subject-
matter is, each person's owi life."

.-.

Chap. ii. MEMOIRS OF SOCRATES. 201

" It must be confessed," replied E^uthedemus,
" that he who knoweth not his own powers can-
not be said to know himself."

" And yet, who seeth not," continued Socrates,
f* how great the advantage arising from this
knowledge; and what misery must attend our
mistakes concerning it ! For he who is possessed
of it, not only knoweth himself, but knoweth
what is best for him. He perceiveth what he can
and what he cannot do ; he applieth himself to the
one, he gaineth what is necessary, and is happy ;
he attempts not the other, and therefore incurs
neither distress nor disappointment. From know-
ing himself he is able to form a right judgement
of others, and turn them to his advantage, either
for the procuring some good or preventing some
evil. On the contrary, he who is ignorant of
himself, and maketh a wrong estimate of his own
powers, will also mistake those of other men : he
knows neither what he wants or undertakes, nor
yet the means he maketh use of; so that he not
only fails of success, but ofttimes falls into many
misfortunes ; while the man who sees his wav be-
fore him, most commonly obtains the end he aims
at; and not only so, but secures to himself
renown and honour. His equals gladly attend to
his counsel and follow his advice; and they who,
by wrong management, have plunged themselves
into difficulties, implore his help, and found all
their hopes of being restored to their former ease,
on the prudence of his administration : while they
who blindly engage in business, as they choose ill,
so they succeed worse; nor is the damage they

202 MEMOIRS OF SOCRATES. Book iv.

then sustain the only misfortune they incur; but
they are disgraced for ever; all men ridiculing,
despising, or blaming them. Neither doth it fare
any thing better with commonwealths themselves,"
continued Socrates, " when mistaking their own
strength, they engage eagerly in war with their
more powerful neighbours, which ends either in
the ruin of the state, or the loss of their liberty;
compelled to receive their laws from the hand of
the conqueror."

" Be assured," answered Euthedemus, " that I
am now fully convinced of the excellence of the
precept which bids us know ourselves: but
from what point shall the man set out, my So-
crates, on so important an inquiry? To inform
me of this, is now what I hope from you."

" You know what things are good, what evil,
Euthedemus?"

" Certainly," replied Euthedemus ; " for other-
wise I should know less than the very lowest of
our slaves."

" Show me then, I pray you, what you think
good ; what evil."

" Most willingly," answered Euthedemus; "and
truly, I think, the task will not be difficult. —
First, then, I count sound health, good; and sick-
ness, evil ; and whatever conduces to the one, or
the other, are to be estimated accordingly; so that
the food and exercise which keeps us in health,
we may call good ; and that which brings on us
sickness and disease, evil."

" But might it not be as well to say, Euthede-
mus, that health and sickness are both of them

Chap. ii. MEMOIRS OF SOCRATES. £03

good, when they are the cause of good ; and evil,
when they are the cause of evil?"

" But when do we see," replied Euthedemus,
" that health is the cause of evil; or sickness of
good ?"

" It is certainly the case," answered Socrates,
" when levies are raisins; for some unsuccessful ex-
pedition ; or embarkations made, which afterwards
suffer shipwreck : for the healthy and the strong
being selected on these occasions, they are un-
happily involved in the same common misfortune;
while the feeble and the infirm remain in safety."

" That is true," replied Euthedemus : " but
then, on the other hand, you must own, my So-
crates, that the healthful and strong have their
share, and that to their no small advantage, in
more fortunate undertakings ; while the sickly and
infirm are entirely excluded."

" These things being so, as indeed they are,
sometimes profitable, and sometimes hurtful, we
should not do amiss to set them down," said
Socrates, " as being in themselves not more good
than evil?"

" So indeed it appears," said Euthedemus,
" from this way of reasoning : but knowledge,
my Socrates, must ever remain an indubitable
good; since he who hath knowledge, whatever
the business, may certainly execute it with far
greater advantage than he who wants it."

" Have you not vheard then," said Socrates,
" how it fared with the wretched Dasdalus, on
the account of his excelling in so many different

204

MEMOIRS OF SOCRATES.

Book iv.

arts* ? This man falling into the hands of Minos,
was detained by him in Crete ; at once torn from
his country, and deprived of his freedom : and
when afterwards attempting to escape with his
Son, he was the cause of the loss of the miserable
youth. Neither was he able to secure himself;
but being seized by the Barbarians, was compelled
to return, again to endure all the evil of slavery."
" I have heard this," replied Euthedemus.
" You know too," continued Socrates, " the
unhappy fate of Palamedes, whose praises all men
celebrated | : he fell a sacrifice to the envy of
Ulysses ; and miserably perished, through the in-
sidious artifices of his rival : and how many are
now languishing in perpetual bondage, v/hom the
king of Persia caused to be carried away, and still
keeps near him, merely on the account of their
superior talents?"

" But granting this to be as you say ; yet cer-
tainly," replied Euthedemus, " we may esteem
happiness an undoubted good

y

* He was the most ingenious artist in the world ; and hence the
proverb Dcedali opera, when we would commend the curiousness
of the workmanship. He invented the saw, the axe, the plummet,
the auger, glue, cement, sails, and sail-yards ; and made statues,
with a device to make the eyes move as if living.

+ Palamedes invented four Greek letters, and added them to the
other sixteen already invented by Cadmus. He was skilful in
astrology, and the first who found out the cause of an eclipse ; and
brought the year to the course of the sun, and the month to the
course of the moon : he was skilful in ordering an army, and intro-
duced the use of the watch-word ; both which he took the hint of,
as was said, from the conduct and the flying of cranes.

Chap. ii. MEMOIRS OF SOCRATES. 205

" We may," answered Socrates, " provided this
happiness ariseth from such things as are un-
doubtedly good."

" But how can those things which produce
happiness, be otherwise than good?"

" They cannot,'' said Socrates, " if you admit
not of the number, health, strength, beauty,
riches, fame, and such like.''

" But we certainly do admit such things into
the number," replied Euthedemus; " for how are
we to be happy without them?"

" Rather, how are we to be happy with them,"
returned Socrates, " seeing they are the source of
so many evils ? For how often hath a beautiful
form been the cause of defilement! How often,
from a persuasion of their strength, have men been
induced to engage in hazardous undertakings,
which overwhelmed them in ruin ! How many
have sunk into luxury by means of their riches ;
or fallen into the snares that were insidiously laid
for them, by the people whose interest it was to
procure their ruin ! Even that glory, my Euthe-
demus, which results from our having well served
our country, doth not seldom prove fatal to the
man on whom it is bestowed."

" If I have then erred, in speaking well of hap-
piness," replied Euthedemus ; " I know not what
it is for which I can yet supplicate the gods."

" It may be," answered Socrates, " you have
" not duly considered the matter, from thinking
you were already sufficiently acquainted with it.:
But, (changing the subject,) they tell us, Euthe-
demus, you are preparing to take upon you the-
administration of our affairs. Now, since it is.

206 MEMOIRS OF SOCRATES. Book iv.

the people who bear sway in Athens, I doubt not
your having thoroughly studied the nature of a
popular government?"

" You do right not to doubt it."
" Pray tell us, May we understand what a po-
pular government is, without knowing who are
the people?"

" I should suppose not."
" And who are the people?" said Socrates.
" I include under that denomination," replied
Euthedemus, " all such citizens as are poor."
" You know those who are so?"
" Certainly."
" And who rich?"
fc No doubt of it."

" Tell me then, I pray you, whom you think
rich ; whom poor?"

" I consider those as being poor, who have not
wherewithal to defray their necessary expenses,'*
said Euthedemus; "and I esteem those rich, who
possess more than they want."

" But have you not observed, Euthedemus,
there are people, who, although they have very
little, have not only enough for their necessary
expenses, but manage in such a manner as to lay
up a part; while others are in want, notwithstand-
ing their large possessions ?''

" I own it," said Euthedemus; " and recollect
some princes, whose necessities have compelled
them to deal injuriously by their subjects ; even
so far as to deprive them of their possessions."

" It will follow then, Euthedemus, that we
should place these princes among the poor, and'
the frugal managers of their little fortune among

Chap. ii. MEMOIRS OF SOCRATES. 207

the rich, since these may truly be said to live in
affluence."

" They may," replied Euthedemus ; " for I am
not able to support any thing against your argu-
ments : and, indeed, I believe silence for the
future will best become me, since, after all, I
begin to suspect that I know nothing."

On saying this he hastily withdrew, full of con-
fusion and contempt of himself, as beginning to
perceive his own insignificancy. But it was not
Euthedemus alone to whom Socrates gave that
sort of uneasiness*: many, who were once his
followers, had forsaken him on that account, whom
Socrates estimated accordingly : but it was other-
wise with Euthedemus; his attachment to him
after this increased daily, and he thought there
was no other way to become a man of business
than by conversing with Socrates; so that he
never left him unless compelled to it by affairs of
the greatest moment: carrying his admiration of
him so far as to imitate many of his actions :
which Socrates perceiving, he carefully avoided
saying whatever might appear harsh or disgust-
ing, but conversed with him freely, and instructed
him, without reserve, concerning those things
which it most imported him to know and practise..

" The school of a philosopher," says Epictetus, " is a surgery.
You are not to go out of it with pleasure but with pain ; for you
come there not in health : but one of you hath a dislocated
shoulder, another an abscess, a third a fistula, a fourth the head-
ach: and am I then to sit uttering pretty trifling exclamations,
that, when you have praised me, you may go away with the same
dislocated shoulder, the same aching head, the same fistula, and
ihe same abscess, that you brought ?" — Carter's Epici.

208 MEMOIRS OF SOCRATES. Book iv.

CHAP. III.

Yet was not Socrates ever in haste to make
orators, artists, or able statesmen. The first busi-
ness, as he thought, was to implant in the minds
of his followers virtuous principles ; since, these
wanting, every other talent only added to the
capacity of doing greater harm, and more espe-
cially to inspire them with piety towards the
gods. But seeing many others have already
related what they heard him speak upon that
subject, I shall content myself with only men-
tioning in what manner he once discoursed, I
being present with Euthedemus, concerning a
Providence : for, turning towards him, he said :

" Have you never reflected, Euthedemus, how
wonderously gracious the gods have been to men
in providing all things useful for them ?"

" I cannot say," replied Euthedemus, " that I
ever did."

" And yet," continued Socrates, " you want
not to be informed how necessary this light is, or
that it is the gods who have bestowed it upon
us."

" I do not," replied Euthedemus ; " nor yet
that our state would be no better than that of
the blind, were we deprived of it."

" But because we stand in need of rest after
our labour, they have likewise given to us the
night, as the more proper time to repose in."

Chap. in. MEMOIRS OF SOCRATES. 209

" They have," replied Euthedemus ; " and we
ought to be most thankful."

" But, as the sun by its light not only renders
each object visible, but points out the hours of
the day to us ; for the stars have been ordained,
together with the moon, to mark out the time
throughout the darkness of the night season ;
whilst the last is still of farther use to us in regu-
lating the months, and distinguishing the several
parts of them."

" It is true," answered Euthedemus.

" And seeing that nourishment is so necessary
for the support of man, observe you not, Euthe-
demus, how the earth hath been made to produce
it for him ? The convenient changings of the sea-
sons, all serving to the same purpose ? While such
the variety and abundance bestowed upon us, as
not only secures from the fear of zvant, but gives
us wherewithal to indulge even to luxury !"

" Undoubtedly," cried Euthedemus, " this
goodness of the gods is a strong proof of their
care for man."

" And what think you," continued Socrates,
" of their having given to us water, so useful and
even necessary for all the aifairs of life? By the
means of it the earth produces its fruits, whilst
the dews from above carry them on to perfection.
It maketh of itself a part of our nourishment, and
is of use in the dressing and preparing our food ;
rendering it not only more beneficial but pleasant.
And, seeing our wants of it are evidently so many,
how bountiful are the gods who have supplied us
with it in such profusion !"

p

210 MEMOIRS OF SOCRATES. Book iv.

" A farther proof," cried Euthedemus, " of
their great regard for man."

" Likewise, what shall we say," continued So-
crates, " to their having provided us with fire,
which secures from the cold, dispels the darkness,
and is al Together so necessary for carrying on the
arts of life, that mankind can produce nothing
useful without it. The sun too, Euthedemus;
observe you not how, winter being over, it turneth
towards us; withering those fruits whereof the
season is now past, at the same time that it
matures others and brings them to perfection?
This service once done, it retires again, that its
heat may not annoy us ; but having reached that
point, beyond which it cannot pass without ex-
posing us to' the danger of perishing from its
absence, it measure th back its steps to that part
of the heavens in which its influence may be of
the most advantage. And because we should be
unable to bear the extreme, whether of heat or
cold, when coming upon us suddenly, how can it
otherwise than excite our admiration, when we
consider those almost imperceptible degrees,
whereby it advanceth to, and retireth from us:
so that we can arrive at the highest point of
either, without being, in a manner, at all sensible
to the change?"

" Truly," said Euthedemus, " these things put
me in some doubt, whether the gods have any
other employment than taking care of man. This,
however, perplexes me ; I see these gifts bestowed
upon him only in common with other animals!"
" And see you not," replied Socrates, " that

Chap. in. MEMOIRS OF SOCRATES. o\\

even all these themselves are produced and nou-
rished for the service of man? For what animal,
except himself, can turn to its use the hog, the
goat, the ox, and the horse, together with the
rest that every where surround him ? So that it
seemeth to me, that man is not more indebted to
the earth itself, than to these, his fellow-creatures,
whether for the conveniences or necessaries of
life; since few of us live on the fruits of the earth,
but on milk, cheese, and the flesh of other ani-
mals; while we break them for our use, and tame
them for our service ; and receive assistance from
them in war, as well as on other occasions."

" I own it," answered Euthedemus ; " for al-
though many of these are much stronger than
man, yet he is able to make them so far sub-
servient to him as to perform readily whatever he
commands."

" Marvellous, likewise, must we acknowledge
the goodness of the gods, and worthy of our con-
sideration ; inasmuch, as having given to man an
infinite number of things, all good in themselves,
yet still differing in their nature, they have therefore
bestowed upon him a variety of senses, each pecu-
liarly formed for the enjoyment of its proper
object. They have likewise endued him with
reason and understanding; by the means of which
he examineth into those things the senses have
discovered to him : he retaineth them in his me-
mory, and findeth out their use; whereby they
are made to serve many admirable purposes, both
for his ease and security from danger. From the
gods likewise it is that we have received the gift

212 MEMOIRS OF SOCRATES. Book iv.

of speech, which enables us to give and receive
instruction and pleasure, unite into societies, pro-
mulgate laws, and govern communities. And,
forasmuch as we are not able to foresee what may
happen hereafter, or judge of ourselves what may
be the best for us to do, they readily incline to
such as seek to them for assistance ; declaring by
their oracles the things that are to come, and
instruct us so to act as may be the most for our
advantage."

" But," said Euthedemus, interrupting him,
" the gods, my Socrates, deal still more favourably
with you, for they stay not to be consulted, but
show of themselves what things you ought or
ought not to do."

" But that I spake not against the truth in so
saying, you yourself shall know, if you wait not,
Euthedemus, till the gods become visible; but it
surficeth you to see and adore them in their
works, since it is by these alone they choose to
manifest themselves to men. Even among all
those deities who so liberally bestow on us good
things, not one of them maketh himself an object
of our sight. And He who raised this whole uni-
verse, and still upholds the mighty frame, who
perfected every part of it in beauty and in good-
ness, suffering none of these parts to decay
through age, but renewing them daily with un-
fading vigour, whereby they are able to execute
whatever he ordains with that readiness and pre-
cision which surpass man's imagination ; even he,
the supreme God, who performeth all these won-
ders, still holds himself invisible, and it is only in

Chap. hi. MEMOIRS OF SOCRATES. 213

his works that we are capable of admiring him.
For, consider, my Euthedemus, the sun, which
seemeth, as it were, set forth to the view of all
men, yet suffereth not itself to be too curiously
examined ; punishing those with blindness who
too rashly venture so to do : and those ministers
of the gods, whom they employ to execute their
bidding, remain to us invisible : for, though the
thunderbolt is shot from on high, and breaketh in
pieces whatever it findeth in its way, yet no one
seeth it when it falls, when it strikes, or when it
retires : neither are the winds discoverable to our
sight, though we plainly behold the ravages they
every where make ; and with ease perceive what
time they are rising. And if there be any thing
in man, my Euthedemus, partaking of the divine
nature, it must surely be the soul which governs
and directs him ; yet no one considers this as an
object of his sight. Learn, therefore, not to de-
spise those things which you cannot see: judge
of the greatness of the power by the effects which
are produced, and reverence the Deity."

" It is very sure," replied Euthedemus, " I
shall never be wanting in my acknowledgements to
the gods, and it even troubleth me that we cannot
make a suitable return for the benefits they have
conferred on us."

" Let not this afflict you," replied Socrates.
" You know the answer which is given by the
oracle at Delphos to those who inquire what they
must do to make their sacrifices acceptable? —
Follow, saith the god, the custom of your country.
Now this is the custom which prevaileth every

214 MEMOIRS OF SOCRATES. Book iv.

where, that each one should offer according- to his
ability : and therefore, my Euthedemus, what
better can we do to honour the gods, and show
our gratitude towards them, than by acting in
such a manner as they themselves have com-
manded? Let us however beware lest we fall
short of that ability wherewith the gods have
endued us; since this would not be to honour but
express our contempt : but, having done all in our
power, there is no longer any thing left us whereof
to be afraid : nothing, indeed, which we may not
hope for. For, from whom can we reasonably
expect the most good, but from those beings who
are possessed of the greatest power? Either what
better can we do, to secure it to ourselves, than
conciliate their favour — but we best conciliate their
favour when we obey their commands."

In this manner did Socrates instruct his fol-
lowers in their duty to the gods : and forasmuch
as all his precepts were ever accompanied with
the practice of the purest devotion, he greatly
advanced the piety of his friends.

CHAP. IV.

With regard to justice : — no one could doubt
what were the sentiments of Socrates concerning
it; since all his actions, both public and private,
sufficiently declared them. He was always willing

Chap. iv. MEMOIRS OF SOCRATES. 215

to assist whoever wanted bis assistance ; to observe
the laws, and to obey the legal commands of the
magistrate; so that, whether in the city or the
camp, Socrates distinguished himself above all
others, for the readiness and exactness wherewith
he executed every order. When it came to his
turn to preside in the public assemblies, he would
suffer no decree to pass in them which appeared
to him contrary to the laws, but stood up alone
in defence of them ; opposing, on a time, so
violent a tumult of the people, as, I think, none
but himself could possibly have withstood; and
when the Thirty imposed upon him things which
were unjust, he paid no regard to their injunc-
tions, but continued to discourse with the young
men as usual, after the time they had ordered him
otherwise; neither would obey, when they com-
manded him and three others to bring a certain
person to execution, as knowing he had been con-
demned by them contrary to all law. And
whereas it was common for others, when on their
trial, to talk much with their judges; to flatter,
and shamefully solicit their favour, which oft-
times they procured, in direct opposition to the
laws ; Socrates would not avail himself of these
arts, however easy it was to have brought himself
off by any the smallest compliance with the cus-
tom ; but chose rather, as he himself said to those
friends who counselled him otherwise, to die, con-
tinuing steadfast to the laws, than save his life by
such indirect practices.

Now, though Socrates talked to several on that
subject, yet I particularly remember a conversation

216 MEMOIRS OF SOCRATES. Book iv.

he once had with Hippias, the Elean, concerning
justice. This man, after having been a long time
absent from Athens, happened, on his return, to
come accidentally to a place where Socrates was
talking with some friends, and saying, " 1 hat if
any one wanted to have a person taught the trade
of a carpenter, a smith, or a shoemaker, he need
not be at a loss for somebody to instruct him : or,
if his horse was to be broke at the bit, or his ox
to the yoke, many would be ready enough to un-
dertake them : but, if he wanted to learn how he
himself might become a good man, or have a son,
or any other of his family made so, it was not an
easy matter to find out whom to apply to."

Hippias having heard this, said to him jeeringly,
" What, Socrates! still saying the same things we
heard you say before I left Athens ?"

" I am," replied Socrates ; " and, what is still
more wonderful, on the same subject; but you,
Hippias, being so very learned, may perhaps do
otherwise."

" You are in the right," said Hippias, " for I
always endeavour to say something new."

" Is it possible !" said Socrates. " But pray,"
continued he, " suppose you were asked how
many letters there were in my name, and what
they were called, would you sometimes say one
thing, and sometimes another? And would you
not always answer, when asked, that five and five
made ten?"

" As to such things," said Hippias, " I cer-
tainly should say the same as you; but we are
now talking of justice, or the rule of right and

\

Chap. iv. MEMOIRS OF SOCRATES. 217

wrong; and I think I have now something to say
concerting it, as can hardly be controverted either
by you or any other."

" By the gods," replied Socrates, " the dis-
covery will be most useful ! The standard of right
and wrong once fixed, all difference of opinion
among the judges, all sedition among the people,
all lawsuits between citizens, all wars and con-
tentions among communities, must be at an end !
And truly it would grieve me to leave you, Hip-
pias, without knowing what this inestimable secret
may be that you say you have discovered."

" But it is certain," said Hippias, " you will not
know it without first telling us your sentiments
concerning justice, or this rule of right: for you
content yourself, Socrates, with asking questions,
and afterwards confuting the answers that are
made vou, in order to turn those who make them
into ridicule; but never advance any thing of your
own, that you may not be called upon to support
your opinion."

" How !" said Socrates ; " perceive you not that
I am continually demonstrating to the world my
sentiments concerning justice?"

" And in what manner do you demonstrate
them?" said Hippias.

" By my actions," replied Socrates; " at least
as much deserving of credit as words."

" By Jupiter !" said Hippias, " I should fancy
somewhat more ; for I have heard many declaim
loudly in behalf of justice who were all the time
very far from being just : but he who is upright in
his actions, must necessarily be an upright man.',

2 1 8 MEMOIRS OF SOCRATES. Book iv.

" But when have you known me," said Socrates,
" bearing false witness, or slandering any man?
Where was it that I sowed dissension between
friends? stirred up sedition in the republic? or
practised any other kind of injustice whatsoever?'*
" I cannot say," answered the other.
" And do you not think, that to refrain from
injustice, is to be just?"

" Ay, now Socrates," said Hippias, " you are
endeavouring to get off, and care not to give us
your opinion freely; for you only tell us what a
just man should not do, but not one syllable of
what he should."

" I thought," replied Socrates, " that a volun-
tary forbearance of all injustice was sufficient to
denominate a person just ; but, if it seemeth not
so to you, Hippias, let us see if this will satisfy
you better: I say then, that justice is no other
than a due observance of the laws."

" Do you mean, that to be just, and to live
agreeably to the laws, is the same thing?"
" I do."

" I cannot comprehend you."
" Know you the laws of the city?"
" Certainly."
" And what are they?"

" Those things," said Hippias, " which the
people ordain in a public assembly, after having
agreed what ought or ought not to be done."

" Then he who lives in the republic according
to these ordinances, lives according to the laws?
and he who doth otherwise, must be deemed a
transgressor?"

Chap. iv. MEMOIRS OF SOCRATES. 21 9

" He must."

" And is not he who obeys these ordinances
just? he who doth not obey them, unjust?"

" Undoubtedly."

" But he who doth that which is just, is just:
he who doth that which is unjust, unjust."

" It cannot be otherwise."

" Therefore," said Socrates, " they who observe
the laws, are just; they who do not observe them,
unjust."

" But," said Hippias, " what good can there be
in obeying the laws ; or even in the very laws
themselves, when we see those who make them
not only continually altering them, but even oft-
times abrogating them wholly?"

" Do not cities make war, and then again peace,
with one another?"

" They do."

" But may you not as well laugh at your ene-
mies," said Socrates, " for putting themselves in a
posture of defence in time of war, because a time
of peace will come ; as blame those who observe
the laws, because they may afterwards happen to
be abrogated? Besides, by so doing, you con-
demn all those who nobly expose their lives in the
service of their country. And, farther — Can you
suppose," continued he, " that Lycurgus could
have brought the republic of Sparta to excel all
others, if he had not wrought into the very minds
of his citizens a strict observance of his laws ? And
are not they who show themselves the most dili-
gent and active to secure this observance, always
considered as the best magistrates, seeing it is the

2£0 MEMOIRS OF SOCRATES. Book iv.

certain way to render that city not only the most
happy in time of peace, but by far the most for-
midable in time of war? Neither can you want
to be informed," said Socrates, " of the benefits
arising to the state from unanimity, since the
people are daily exhorted thereto : and, even
throughout all Greece, it is every where the cus-
tom to tender an oath to each person, whereby he
engages to live in concord with his fellow-citizens.
Now this is not done, as I suppose, for this pur-
pose only, that all should be of the same opinion
concerning the choruses; admire the same actor ;
praise the same poet; and delight in the same
pleasures; but obey the same laws, as being what
alone can give security, strength, and happiness to
any nation : a concord," said he, " of that neces-
sity, that not only states but private families can-
not be well governed where it is wanting. For,
with regard to oui' conduct, considered as indivi-
duals, what better means can we employ to avoid
the incurring public punishment? what better for
the procuring public honours and rewards, than a
careful and steady observance of all the laws?
What so likely to gain a process in our favour,
when we have lawsuits depending before any of
our tribunals? To whom do we intrust with
equal confidence, our wealth, our sons, and our
daughters? or even the whole city deem so de-
serving of their credit ? Who is he that so faith-
fully dischargeth what he oweth to his father, to
his mother, to his relations, to his domestics, to
bis friends, to his fellow-citizens, to foreigners?
With whom would our enemies rather leave their

Chap. iv. MEMOIRS OF SOCRATES. 221

hostages during the truce; or more readily depend
upon for the punctual performance of the articles
of peace; or more desire to join with in strict al-
liance? Or to whom do our confederates rather
intrust the command of their armies, or the go-
vernment of their fortresses, than to the man who
is careful not to infringe the laws? From whom
can they, who bestow favours, be so sure of
receiving the proper acknowledgements? And,
consequently, to whom should we rather choose
to show courtesy and kindness, than to him who
is ever ready to confess the obligation ? In short,
who is there we should more earnestly desire for a
friend, or less wish for an enemy, than he whom
few would willingly offend ; while many strive to
obtain his favour? Now these, Hippias, are the
advantages that accrue to us from a careful and
diligent observance of the laws : but, with me, to
he an observer of the laws, and to be just, imply
the same thing. If it appears otherwise to you,
show us, I beseech you, what may be your
opinion."

" Truly," answered Hippias, " I do not see that
what you have said of justice is at all different to
my own notions of it."

" Have you never heard," continued Socrates,
" of certain laws that are not written?"

" You mean such as are in force everywhere?"

" True : — Did all mankind concur in making
them?"

" Impossible; since all mankind could not
assemble in one place; neither would all have
spoken the same language."

222 MEMOIRS OF SOCRATES. Book W*

" Whence then do you suppose we had them?'*
" From the gods, I should imagine; for the first
command every where is, to adore the gods."

" And is it not, likewise, as universally com-
manded, THAT PARENTS ARE TO BE HONOURED?"

" It is."

" And, THAT THEY OUGHT NOT TO MARRY
WTTH THEIR CHILDREN?"

" But this last," said Hippias, " doth not seem
to be from the gods."

" And why not?"

" Because," replied Hippias, " I see some who
transgress it."

" Neither, perhaps, do they observe the other
better; nevertheless," continued Socrates, " it
ought always to be remembered, that no one ever
violates the laws of the gods with impunity ; the
punishment being ever annexed to the commission
of the crime ; whereas means are often found to
elude by fraud, or escape by force, the penalties
incurred for the breach of such laws as are only of
human institution."

" But what is this punishment," said Hippias,
" which you say is not to be avoided by those
who marry with their own children?"

" The greatest of any : for what can be worse
than not to have good children ?"

" And from whence do you infer that such
must necessarily have bad children ; since, if
parents are good themselves, what should hinder
their having good children?"

" It is not enough," said Socrates, " that parents
are virtuous; they ought both of them to be iu

Chap. iv. MEMOIRS OF SOCRATES. 223

the perfection of their age, if they would have
their children such as they wish them. For do
you suppose, Hippias, that children produced by
parents not yet arrived to a state of maturity, or
by such as are already past it, can be compared
with the offspring of those who are in the prime
of life and perfection of their nature?"

" I suppose they cannot."

" And which do you take to be the best?"

" Those, no doubt," said Hippias, " whose
parents are in the perfection of their nature."

" Then children produced by such as are not
yet arrived to a state of maturity, or are now far
past it, are not good, or such as we desire to have
them ? "

" So it seemeth."

" People, then, who are under either of these
circumstances, ought not to have children?"

" They ought not."

" Those, therefore," said Socrates, " who in-
dulge themselves in this disorderly manner, what
can they else than produce a miserable offspring?,,"

" They cannot, Socrates ; for even in this point
I am ready to agree with you."

" But what think you, Hippias; is not this also
an universal law, that we should do good to

THOSE WHO DO GOOD TO US?"

" Certainly."

" Yet it is transgressed by many," said So-
crates : " howbeit they go not unpunished any
more than the other, since thereby they lose their
most valuable friends, and follow those who must
hate them : for are not they, Hippias, our most

224 MEMOIRS OF SOCRATES. Book iv.

valuable friends from whom we receive the most
essential acts of kindness? But he who neglects
to acknowledge the kindness of his friends, or
returns it with evil, must be hated for his ingra-
titude; yet, because of the advantages he still
hopes to receive, he continues to pursue those who
shun him, and this with the meanest, most servile
assiduity."

" Assuredly," said Hippias, " these things are
of the gods ! For when I consider every breach
of these laws, as carrying along with it the punish-
ment of the transgressor, I cannot but allow them
to proceed from a more excellent legislator than is
to be found among the sons of men."

" But what think you, Hippias; do the gods
make laws that are unjust?"

" So far from it," said Hippias, " that I believe
it almost impossible for any but the gods to make
such as are perfectly otherwise."

" Then certainly," replied Socrates, " the gods
themselves show to us, that to obey the laws,
and to be just, is the same thing."

After this manner would Socrates reason con-
cerning justice : and his actions being at all times
conformable to his words, he daily increased the
love of it in the minds of all his followers.

Chap. v. MEMOIRS OF SOCRATES. 225

CHAP. V.

I shall next relate the arguments which So-
crates employed in order to make his hearers able
to practise what was right : and being of opinion
that temperance was absolutely necessary for the
well performance of any thing excellent; and
having, in the first place, shown by his manner
of living how far he surpassed all others in the
exercise of this virtue, he endeavoured by his dis-
courses, as well as by his example, to excite his
friends to the practice of it. And as all his
thoughts were only bent on the improvement of
mankind, he uever lost an opportunity of intro-
ducing into his conversation whatever he supposed
might conduce to that end : and it was to this
purpose that he once talked, as I remember, to
Euthedemus in the following manner :

II Is it your opinion," said he to him, "■ that
liberty is a fair and valuable possession?"

" So valuable," replied Euthedemus, " that I
know of nothing more valuable."

" But he who is so far overcome by sensual
pleasure, that he is not able to practise what is
the best, and consequently the most eligible, do
you count this man free. Euthedemus?"

" Far from it," replied the other.

a You think then," said Socrates, " that free-
dom consists in being able to do what is right ; —

225 MEMOIRS OF SOCRATES. Book iv.

slavery, in not being able ; whatever may be the
cause that deprives us of the power?"

" I do, most certainly."

" The debauchee, then, you must suppose in this
state of slaverv ?"

" I do; and with good reason."

" But doth intemperance," Euthedemus, " only
withhold from acting right? Or doth it not fre-
quently urge us on to the practice of what is
evil?"

" I believe it may do both," said Euthedemus.

" And what should you say to a master, who
not only opposes your applying yourself to any
one thing commendable, but obliges you to under-
take many that must bring on you dishonour?"

" I should esteem him the worst in the world,"
replied Euthedemus.

" And what the worst servitude?"

" To serve such a master."

" Then it should follow," said Socrates, " that
he who is intemperate, is the very lowest of all
slaves ? "

" I believe it," said Euthedemus.

" Doth not intemperance," continued Socrates,
" rob us of our reason; that chief excellence of
man ! and drive us on to commit the very greatest
disorders? Can he, who is immersed in pleasure,
find time to turn his thoughts on things that are
useful? But, and if he could, his judgement is so
far overborne by his appetites, that, seeing the
right path, he deliberately rejects it. Neither,"
continued Socrates, " should we expect modesty
in such a character; it being most certain, that

Chap. v. MEMOIRS OF SOCRATES. gg/

nothing can well stand at a greater distance from
this, than the whole life of the voluptuary."

" That is certain," replied Euthedemus.

" But what can be so likely to obstruct either
the practice or the knowledge of our duty as in-
temperance? What can we suppose so fatally per-
nicious to man, as that which depriveth him of
his understanding ; makes him prefer with eager-
ness the things that are useless; avoid, or reject,
whatever is profitable ; and act in every respect so
unlike a wise man?"

" Nothing, that I know of," said Euthedemus.

" Must not temperance produce the very con-
trary effects?"

" Most assuredly."

" But whatever produceth the contrary effects
should be good?"

" No doubt of it."

" Then temperance must be deemed so?"

" I own it," said Euthedemus.

" But have you thoroughly considered this
point, Euthedemus?"

" What point do you mean?"

" That, however intemperance may promise
pleasure, it can never bestow any ; for this must
be the gift of temperance and sobriety."

" But why not?" answered Euthedemus.

" Because the intemperate will not endure thirst
and hunger ; nor submit to any other want of Na-
ture; without which, however, no pleasure can
arise from any sensual gratification ; neither is it
possible for that sleep to be sweet, which is not
preceded by some degree of watchfulness : there-

228 MEMOIRS OF SOCRATES. Book iv.

fore, my Euthedemus, intemperance must ever be a
stranger to the delight which arises from those
actions, which are not only necessary, but of daily
use; while the temperate man, ever willing to
await the call of Nature, enjoys them to the full,
and tastes pleasures that satiety cannot know."

" I believe it," replied Euthedemus.

" Furthermore," continued Socrates; " it is
this virtue alone, Euthedemus, which places both
the body and the mind in their utmost degree of
perfection; qualifying the man for the study, the
knowledge, and the practice of his duty; whereby
he is enabled to govern his house prudently ; serve
his country and his friends usefully ; conquer his
enemies gloriously. Neither are they the many
benefits arising; from such a conduct, that alone
recommend it; the consciousness of being thus
employed, must yield perpetual complacency and
satisfaction : but it is a complacency and satisfac-
tion which belongeth not to the voluptuous : in-
deed, whom do we find at a greater distance from
these, than the man whose every faculty is so en-
tirely engaged in the pursuit of present pleasure,
as to leave him no liberty for the performance of
what is commendable."

" One would suppose," said Euthedemus, " from
your manner of speaking, that no one virtue can
belong to those who suffer themselves to be led
away by sensual gratifications."

" And where is the difference," said Socrates,
" between him who, staying not to examine what
is the best, eagerly rushes to seize what seems
pleasant ; and the wolf, or the sheep, or any other

Chap. v. MEMOIRS OF SOCRATES. %QQ

animal void of reason? But it is the temperate
alone, my Euthedemus, who are able to inquire
into the nature of things, and find out their dif-
ference; and carefully consulting both reason and
experience, can select what is good ; reject what
is evil ; and become by that means both wise and
happy."

Socrates likewise added, that by a constant ex-
ercise of this discriminating power, men were
taught to reason well : and that the term confer-
ence, given to their assemblies, implied, that the
very end of their meeting was in order to examine
into the nature of things, and class them properly :
and he advised his followers to the frequent hold-
ing of these conferences ; saying, " It would be
the best means to mature their judgement; mak-
ing them thereby truly great, and capable of go-
verning both themselves and others*."

* Socrates in this place lays the greatest stress on dialectic,
that is to say, that species of logic which is exercised in society
and conversation by reciprocal questioning and answering; where,
through the joint endeavours of the parties conversing, truth is
distinguished from falsehood, and the former established, the latter
rejected. The whole of the work here translated is an exemplifi-
cation of this practice, as are also the dialogues of Plato, who learnt
it, as well as Xenophon, from their common great master, Socrates.

As for the etymology, it appears that Socrates derived ha^EyeaQcu,
the verb middle, signifying to discourse together upon a subject, from
hccteyiiv, the verb active, signifying to separate and distinguish, be-
cause in discourse things were distinguished according to the several
kinds or genera. For the truth of this assertion we may refer (as
we have already) to the whole of this work, and in particular to the
chapter following, where, by the help of this distinctive or dialectic
process, we may find the nature and essence of many beings traced
out and ascertained. — Mr. Harris,

230 MEMOIRS OF SOCRATES. Book iv.

CHAP. VI.

I shall next endeavour to explain in what
manner Socrates improved his friends in this me-
thod of reasoning.

" Now, he always held, that whoever had ac-
quired clear ideas himself, might, with equal clear-
ness, explain those ideas : but it was no marvel,
he said, if such as were deficient in that particular,
should not only be led into error themselves, but
mislead others. He therefore was never weary of
conferring with his friends, and searching out
wherein the peculiar property of all things con-
sisted : but, as it would be difficult to relate the
various subjects he endeavoured to explain, I
shall mention no more than what I think mav be
sufficient to make his method of reasoning plainly
appear: and, in the first place, he thus inquired
into the nature of piety : —

" Can you tell us," said he, " Euthedemus,
what piety is?"

" A most excellent thing," replied the other.

" And what a pious man?"

" One who serveth the gods," answered Eu-
thedemus.

" But, may every one serve them in what
manner he pleaseth ? "

" Not so, assuredly," said Euthedemus, " since
there are certain laws; and according to these
laws we ought to serve them."

Chap. vi. MEMOIRS OF SOCRATES. 231

" He, then, who observeth these laws," said
Socrates, " shall know in what manner he ought
to serve the gods?"

" So I imagine."

" But he who knoweth the way of serving them,
will he prefer any other to that he knoweth?"

" I suppose not."

" Will he not rather be careful," said Socrates,
" not to serve them, contrary to what he
knoweth ? "

" He will."

" The man then," Euthedemus, " who knoweth
the laws that are to regulate his conduct in serv-
ing of the gods, will serve them according to
these laws?"

" No doubt."

" .And he who serveth them according to these
laws, will serve them as he ought?"

" He will."

" But he who serveth them as he ought, is
pious?"

" Assuredly."

" Then he who knoweth how he ought to serve
the gods, may rightly be defined a pious man*?"

■

* How sophistical is this way of reasoning; and how pernicious
the notion it is endeavouring to establish ! But I can no way so
effectually show the ill tendency of it, as in borrowing, for the pur-
pose, the words of one who will ever be, not only a credit to her
sex, but an honour to her country. " The most ignorant persons,"
says Mrs. Cam r, in one of her notes on Epictetus, " often practise
what they know to be evil: and they who voluntarily suffer, as
many do, their inclinations to blind their judgement, are not jus-

232 MEMOIRS OF SOCRATES. Book iv.

" So it seemeth."

" But tell me," added Socrates ; " are we at
liberty to behave towards each other in what
manner we please?"

" Not so," answered Euthedemus: " there are
also certain laws to be observed by us with regard
to men."

" And do they who live together according to
these laws, live as they ought to do?"

" One can suppose no other."

" And he who lives as he ought to live, treats
mankind properly ?"

" He does."

" And they who treat mankind properly, exe-
cute properly all human affairs?" *

" One should suppose so."

" * But do you believe, Euthedemus, there are
any who obey the laws, without knowing what the
laws enjoin?"

" I do not believe there are an}'."

" But when a man knows what he ought to do,
will he think he ought to act otherwise?"

'* I do not imagine he will."

tificd by following it. The doctrine of Epictetus therefore, here,
and elsewhere on this head, contradicts the voice of reason and
conscience. Nor is it less pernicious than ill grounded : it destroys
all guilt and merit; all punishment and reward; all blame of our-
selves or others; all sense of misbehaviour towards our fellow-
creatures, or our Creator. No wonder that such philosophers did
not teach repentance towards God." — Page 62.

* As the Greek text, in this part, is somewhat confused, the
translation follows Mr. Charpentier.

Chap. vi. MEMOIRS OF SOCRATES. 233

" Then such men as know the laws to be ob-
served by mankind in their dealings with each
other, will observe them?"

" They will."

" And those who observe to do what the laws
command, do that which is just?"

" They do," replied Euthedemus.

" But those who act justly, are just?"

" There are no other," said Euthedemus, " who
can be so."

" May we not be said, then, to make a right de-
finition, when we call them just who know the
laws which mankind ought to observe, in their
commerce with one another?"

" It seems so to me," said Euthedemus.

" And what shall we say of wisdom, Euthede-
mus? Is it in regard to things they know, or do
not know, that men are wise?"

" Certainly on the account of what they do
foiozv" said Euthedemus; " for how can any one
be wise, as to things which he understands not?"

" Then it is on account of their knowledge that

men are wise?"

" Most certainly."

" But wisdom is nothing else but the being
wise?"

" It is not."

" Consequently," said Socrates, " knowledge is
wisdom?"

" I grant it," said Euthedemus.

" But do you think," continued Socrates, " that
any one man is capable of knowing all things?"

234 MEMOIRS OF SOCRATES. Book iv.

" No ; nor the thousandth part," returned
Euthedemus.

" Then it is impossible for him to be wise in all
things?'*

" It is."

" It must follow, then, that no one is wise but
in such things as he knoweth?"

" Certainly."

" But can we, Euthedemus, discover the nature
of good, by this, our present method of trying and
com paiing things ?"

" What do you mean?" said Euthedemus.

" Is one and the same thing useful for all men,
and to every purpose?"

u No; certainly."

" It may then be useful to one man, and hurt-
ful to another?"

"It may, assuredly."

" Then, to constitute any thing good, it must
be found useful?"

" It must."

" Consequently," replied Socrates, " that which
is useful, is good for him to whom it is useful?"

" I own it."

" And beautiful, Euthedemus ; may we not de-
termine the same concerning this? for we cannot
say of a body or vessel, of what kind soever, that
it is beautiful with regard to evtry purpose."

" We cannot."

11 Perhaps you would say then," continued So-
crates, " that it is beautiful with respect to that
particular thing for which it is proper?"

Chap. vi. MEMOIRS OF SOCRATES. 235

" I would."

" But that which is beautiful on the account of
its being well suited to one thing ; is it also beau-
tiful with respect to every other?"

" Not at ail."

" Then, whatever is well suited, is beautiful
with regard to that thing to which it is well
suited?"

" It is so," said Euthedemus.

" Also, courage, Euthedemus; do you look
upon courage as any thing excellent?"

" Most excellent," answered Euthedemus.

" Is it of much use on occasions of little mo-
ment?"

" The advantage of it," said Euthedemus, " is
chiefly in things of importance."

" Is it of service to us," said Socrates, " not to
see our danger ? "

" I think not."

" But not to be frighted when we see no
danger, is scarcely being valiant?"

" It is not," said Euthedemus; " for, otherwise,
there are madmen, and even cowards, who might
be called brave."

" And what are they," continued Socrates,
" who fear, where there is nothing to be feared?"

* These I should think at a greater distance
from courage than the other."

" They, therefore, who show themselves brave
when sensible of their danger, are valiant; those
who act otherwise, cowardly ?"

" It is true."

" But do you think, Euthedemus, any one can

236 MEMOIRS OF SOCRATES. Book iv.

behave as he ought, if he knows not in what man-
ner he ought to behave?"
" I should imagine not."

" And are not they who behave ill, and they
who know not how to behave, the same people?"
" I believe they are."

" Doth not every man behave as he thinks he
ought to behave ?"
" Certainly."

" Can we say, then, that he who behaves ill,
knows in what manner he ought to behave?"
" We cannot."

" But he who knows how to behave as he ought,
doth behave as he ought?"

" He is the only man," said Eutbedemus, " who
can do it."

" We will conclude then our discourse, my
Euthedemus, with saying, That he who knows how
to behave properly, in all cases of difficulty and
danger, is brave; he who knows it not, a coward."
" I agree with you entirely," replied Euthe-
demus.

Socrates used to say, " That a regal govern-
ment, and a tyranny, were each of them of that
species of dominion which is called monarchical,
but differed in this particular, — that the submission
of men under a regal government was altogether
voluntary, and nothing could be done in it which
was not agreeable to the laws : whereas, under a
tyranny, the people were compelled to obey; the
will of the prince being the sole standard of the
laws." As to the other forms of government, he
would say, " That when the chief offices of the

Chap. vi. MEMOIRS OF SOCRATES. 237

commonwealth were lodged in the hands of a
small number of the most eminent citizens, it was
called an aristocracy ; when with the richest,
elected on account of their riches, a plutocracy ;
and when the whole people were admitted indif-
ferently into power, this," he said, " was a
democracy."

Now, when any one showed himself of a dif-
ferent opinion to Socrates, without producing a
sufficient reason for his dissenting; as when, for
example, on his commending any one, the pre-
ference was given to some other, as more valiant,
or better skilled in the affairs of the administra-
tion ; his custom was, to carry back the argument
to the very first proposition ; and, from thence,
set out in the search of truth ; saying to them,
" You assert then, that the man whom you speak
well of, is a far better citizen than he whom I re-
commend ?" And being answered, " It was
true:" — " We may not do amiss then," said So-
crates, " to examine, first of all, what the office of
a good citizen is, and what the man should be, who
gains to himself the esteem of the republic."

" It is right," answered the other.

" If the affair, then, relates to the management
of the treasury, I suppose it must be one who,
during his administration, is the most careful of
the public money ? If to war, then he who
renders his country victorious over its enemies
will be held in the highest estimation?"

" Undoubtedly."

il When treaties are forming, should not lie
who, by his address, gains over to the interest of

238 MEMOIRS OF SOCRATES. Book iv.

the republic those who before were its enemies,
be the most sure of our approbation?"

" He should."

" And, with regard to the business carried on
in our public assemblies ; to calm sedition, break
cabals, and restore concord and unanimity, should
best show the good citizen f

This likewise being granted, and application
made of these several particulars to the point in
question, the truth shone forth to the acknow-
ledgement of all ; even of the very man who be-
fore had opposed him. And it was ever his man-
ner, when he intended to examine any thing
thoroughly, to begin with such propositions as
were self-evident, and universally received ; and
said, that herein consisted the whole strength of
reasoning. Nor have I ever yet known any man
who could so readily bring others to admit the
truth of what he wished to prove, as Socrates :
and he thought Homer only gave Ulysses the ap-
pellation of the irresistible orator, because he
would lead his argument, step by step, through
such paths as lay obvious to the eyes of all
mankind.

Thus have I, as it seemeth to me, made it suffi-
ciently appear with what sincerity and openness
Socrates conversed with his followers, and showed
them his sentiments on every occasion.

Chap. vii. MEMOIRS OF SOCRATES. 239

CHAP. VII.

Neither must I omit to mention how solicit-
ous Socrates always showed himself to have his
friends become capable of performing their own
business, that they might not stand in need of
others to perform it for them. For this reason,
he made it his study, more than any man I ever
knew, to find out wherein any of his followers
were likely to excel in things not unbecoming a
wise and good man : and in such points as he him-
self could give them any instruction, he did it
with the utmost readiness; and where he could
not, was always forward to carry them to some
more skilful master. Yet was he very careful to
fix the bounds in every science ; beyond which,
he would say, no person, properly instructed,
ought to pass. And, therefore, — in geometry, for
example, — he thought it sufficient if so much of
it was known as would secure a man from being-
imposed upon in the buying and selling of land;
direct him in the proper distributions of the se-
veral portions of an inheritance, and in measuring
out the labourer's work : all which, he said, was
so easy to be done, that he who applied himself
to this science, though almost ever so slightly,
might soon find out in what manner to measure
the whole earth, and describe its circumference.

240 MEMOIRS OF SOCRATES. Book iv.

But to dive deep into such things, and perplex
the mind with various uncouth figures, and hard
to be understood, although he himself had much
knowledge therein, he approved not of it, as see-
ing no use in these nice inquiries ; which con-
sume all his time, and engross the whole man,
taking off his thoughts from more profitable stu-
dies. He also advised his friends to gain such a
knowledge of astronomy, as to be able to tell by
the stars the hours of the night, the clay of the
month, and the seasons of the year, that they
should not be at a loss when to relieve the sen-
tinel, begin a journey or a voyage, or do any
other thing which depends on this science : all
which, he said, was easily to be learnt by con-
versing with seafaring men, or those whose cus-
tom it was to hunt in the night. But to go far-
ther, in order to find out what planets were in the
same declension, explain their different motions,
tell their distances from the earth, their influences,
together with the time necessary for the per-
formance of their respective revolutions; these,
and things like these, he strongly dissuaded his
followers from attempting : not as being ignorant
of them himself; but he judged of this science as
he did of the former, that to examine deeply into
the nature of such things, would rob us of all our
time, divert our thoughts from useful studies,
and, after all, produce nothing that could turn to
our advantage. In short, he would not that men
should too curiously search into that marvellous
art, wherewith the Maker of the universe had dis-
posed the several parts of it, seeing it was a

Chap. vii. MEMOIRS OF SOCRATES. 241

subject incomprehensible to the mind of man ;
neither yet pleasing to the gods to attempt to
discover the things, which they in their wisdom
had thought fit to conceal. He also said, " that
the understanding, unable to bear these towering
speculations, ofttimes lost itself in the inquiry;
as was the case with Anaxagoras, who gloried not
a little in the extent of his knowledge : yet this
very man asserted, ' that the sun was the same as
fire;' forgetful that the eye can bear the light of
the fire, whereas the lustre of the sun is too daz-
zling for it to behold. Neither did he consider
that the rays of the sun change the skin black,
which the fire doth not : as also, that its warmth
produces and brings to perfection trees and flowers,
and fruits of the earth, while it is the property of
the fire to wither and consume them. He said,
moreover, ' that the sun was no other than a stone
thoroughly inflamed;' not perceiving," added So-
crates, " that the stone shineth not in the fire;
neither can remain there any long time without
wasting; whereas the sun abideth still the same,
— an inexhaustible source of light and warmth
to us."

Socrates also recommended the study of arith-
metic to his friends ; and assisted them, as was
his custom, in tracing out the several parts of it,
as far as might be useful : but here, as elsewhere,
fixed bounds to their inquiries; never suffering
them to run out into vain and trifling disqui-
sitions, which could be of no advantage either to
themselves or others.

242 MEMOIRS OF SOCRATES. Book iv.

He always earnestly exhorted his friends to be
careful of their health : and, to this end, not only
advised them to consult those who were skilful
therein, but of themselves to be continually atten-
tive to their diet and exercise ; always preferring
what would keep them in the best health ; since
they who did this would seldom, he said, want a
better physician. And when he found any who
could not satisfy themselves with the knowledge
that lay within the reach of human wisdom, So-
crates advised that they should diligently apply to
the study of divination : asserting, that whoever
was acquainted with those mediums which the
gods made use of when they communicated sany
thing to man, should never be left destitute of
divine counsel.

CHAP. VIII.

And now, if any one should be inclined to con-
clude that Socrates asserted a falsehood, when he
declared himself under the guidance of a good
genius, seeing he acted in such a manner as to
incur the sentence of death : let such a one, I say,
consider that he was now already so far advanced
in age, that if he died not then, he must die soon
after, and that he only relinquished that part of
life which is held the most painful, and when

Chap. vtn. MEMOIRS OF SOCRATES. 243

the faculties of the mind are greatly impaired:
whereas he now manifested to all the world the
strength and vigour of his soul, and gained to
himself immortal honour bv the manner in which

if

he spake while before his judges. And, indeed,
no man was ever known to plead his own cause
with that plainness, firmness, and steady regard
to truth ; at the same time that he received his
condemnation with that meekness and magna-
nimity as altogether surpassed the example of
former ages; it being on all hands universally
acknowledged, that no man ever met death in like
manner as Socrates.

After his sentence he was obliged to live thirty
days in prison, the laws forbidding any one to be
put to death until the return of the sacred vessel* :
during which time his friends conversed with him.
daily, and saw no change in his behaviour, for he
still retained that tranquillity of mind, and pleasing
turn of humour, which had made him so justly
admired by all mankind. Now, who could give
greater proofs of fortitude? Either, what death
could be attended with more honour? But the
death which is the most honourable is likewise
the most happy; and that which is the most
happy is best pleasing to the gods.

I shall farther relate what I heard from Her-
mogenes, the son of Hipponius, concerning So-

* The ship which was sent every year from Athens to Delos, in
memory of the victory obtained by Theseus over the Minotaur ;
when it was forbidden by the laws to put any man to death during
the time of its being absent.

244 MEMOIRS OF SOCRATES. Book iv»

crates. This man being along with him, after the
time that Melitus had accused him, and observing
that he rather chose to discourse on any other
subject than the business of the trial, asked,
" Wheher it was not necessary to be preparing
for his justification?" — " And what!" answered
Socrates, " suppose you, my Hermogeues ! that I
have not, throughout life, been preparing for this
very thing?" Hermogenes then desiring him to
explain his meaning : " I have," said he, " made it
the business of my whole life to examine what
things were just or unjust; and have as steadily
persisted in practising the one and refraining from
the other ; and this I take to be the best way of
preparing for my trial." — " But know you not,"
replied Hermogenes, " that here, in Athens, the
judges ofttimes condemn those to death who
have no way deserved it, only because their
manner of speaking was displeasing; while, on
the other hand, they not less frequently acquit
the guilty?"

" I do know it," answered Socrates; " and be
assured, my Hermogenes, that I did not neglect
to take the matter of my defence under con-
sideration,— but the Genius opposed me."

Hermogenes replying, that he talked marvel-
lously : " But why," said he, " should it be mar-
vellous that God should think this the very best
time for me to die? Know you not that hitherto
I have granted to no man that he hath lived either
better, or even more pleasurably, than I; if, as I
think it is, to be alone solicitous after the attain-
ment of virtue be living well : and the con-

Chap. vin. MEMOIRS OF SOCRATES. 245

sciousness of making some proficiency therein
pleasam : and that I did make some profi-
ciency therein I well perceived, by comparing
myself with others, and from the testimony of my
own conscience; my friends also saying the same
concerning me. Not for that they love me :
since, if so, every friend would think the same of
him whom he was a friend to ; hut because, as it
seemed to them, they themselves became better
men from having much conversed with me. But
if my life should be still prolonged, it can hardly
be but the infirmities of old age will likewise
come upon me: my sight will fail, my hearing
grow heavy, and my understanding much im-
paired ; so that I shall find it more difficult to
learn, as less easy to retain what I have learnt
alread}'; deprived too of the power of performing
many of those things which heretofore I have
excelled in. And if, after all, I should become
insensible to these decays, still lite would not be
life, but a wearisome burthen. And, if otherwise;
if I indeed find and feel them, how unpleasant,
how afflicting, must a state like this prove ! If I
die wrougi'ully, the shame must be theirs who
put me wrongfully to death : since, if injustice is
shameful, so likewise every act of it : but no dis-
grace will it bring on me, that others have not
seen that I was innocent. The examples drawn
from former ages sufficiently show us, that those
who commit wrong, and they who suffer it, stand
not alike in the remembrance of men : and I am
persuaded that, if I now die, I shall be held in tar

£46 MEMOIRS OF SOCRATES. Book iv

higher estimation hy those who come after me
than any of my judges: since posterity will not
fail to testify concerning me, that I neither
wronged, nor yet, by my discourses, corrupted
any man ; but, contrariwise, strove throughout
life, to the utmost of my power, to make all those
who conversed with me happy."

In this manner did Socrates continue to dis-
course with Hermogenes and others : nor are
there any among those wrho knew him, if lovers
of virtue, who do not daily regret the loss of his
conversation ; convinced how much they might
have been advantaged thereby.

As to myself, knowing him of a truth to be
such a man as I have described ; so pious towards
the gods, as never to undertake any thing without
having first consulted them : so just towards men,
as never to do an injury, even the very slightest, to
any one; whilst many and great were the benefits
he conferred on all with whom he had any deal-
ings : so temperate and chaste, as not to indulge
any appetite, or inclination, at the expense of
whatever was modest or becoming: so prudent, as
never to err in judging of good and evil; nor
wanting the assistance of others to discriminate
rightly concerning them : so able to discourse
upon, and define with the greatest accuracy, not
only those points of which we have been speak-
ing, but likewise of every other; and looking as
it were into the minds of men, discover the very
moment for reprehending vice, or stimulating to
the love of virtue. Experiencing, as I have done,

Chap. viii. MEMOIRS OF SOCRATES. 247

all these excellencies in Socrates, I can never
cease considering him as the most virtuous and
the most happy of all mankind. But, if there is
any one who is disposed to think otherwise, let
him go and compare Socrates with any other, and
afterwards let him determine.

END OF THE MEMOIRS OF SOCRATES.

THE

BANQUET

OF

XENOPHON.

TRANSLATED BY

JAMES WELWOOD, M. D.

FELLOW OF THE ROYAL COLLEGE OF PHYSICIANS, LONDON.

THE

BANQUET

OF

XENOPHON.

I am of opinion, that as well the sayings as the-
actions of great men deserve to be recorded, whe-
ther they treat of serious subjects with the great-
est application of mind, or, giving themselves
some respite, unbend their thoughts to diversions
worthy of them. You will know by the relation
I am going to make, ^hat it was inspired me
with this thought, being myself present.

During the festival of Minerva, there was a
solemn tournament, whither Callias*, who ten-
derly loved Autolicus, carried him, which was
soon after the victory which that youth had ob-
tained at the Olympic games. When the show
was over, Callias taking Autolicus and his father
with him, went down from the city to his house

* Callias was of the noblest families in Athens, and was sur-
named the rich.

252 THE BANQUET OF XENOPHON.

at the Pirasum *, with Nicerates the son of
Nicias.

But upon the way meeting Socrates, Hermo-
genes, Critobulus, Antisthenes, and Charmides,
discoursing together, he gave orders to one of his
people to conduct Autolicus and those of his
company to his house; and addressing himself to
Socrates, and those who were with him, " I could
not," said he, " have met with you more oppor-
tunely; I treat, to day, Autolicus and his father;
and, if I am not deceived, persons who like you
have their souls purified f by refined contempla-
tions, would do much more honour to our assem-
bly, than your colonels of horse, captains of foot,
and other gentlemen of business, who are full of
nothing but their offices and employments." —
" You are always upon the banter," said Socrates;
" for, since you gave so much money to Protago-
ras, Gorgias, and Prodicas + , to be instructed in
wisdom, you make but little account of us, who
have no other assistance but from ourselves to
acquire knowledge." — " 'Tis true," said Callias,
" hitherto I have concealed from you a thousand
fine things I learnt in the conversation of those
gentlemen; but if you will sup with me this
evening, I will teach you all I know, and after

* The sea-port town of Athens.

t Socrates was called the purifying philosopher, because he
purified the minds of those he conversed with from vice and errors
of education.

% Three famous pedants that pretended to teach wisdom; alias
sophists.

THE BANQUET OF XENOPHON. 2.53

that I do not doubt you will say I am a man of
consequence."

Socrates and the rest thanked him with the
civility that was due to a person of so high a
rank, that had invited them in so obliging a man-
ner: and Callias showing an unwillingness to be
refused, they at last accepted the invitation, and
went along with him. After they had done
bathing and anointing, as was the custom before
meals, they all went into the eating-room, where
Autolicus was seated by his father's side ; and each
of the rest took his place according to his age or
quality.

The whole company became immediately sen-
sible of the power of beauty, and every one at the
same time silently confessed, that by natural right
the sovereignty belonged to it, especially when at-
tended with modesty and a virtuous bashfulness.
Now Autolicus was one of that kind of beauties ;
and the effect which the sight of so lovely a per-
son produced, was to attract the eyes of the whole
company to him, as one would do to flashes of
liahtnino- in a dark night. All hearts surrendered
to his power, and paid homage to the sweet and
noble mien and features of his countenance, and
the manly gracefulness of his shape.

It is very certain, that in those who are divinely
inspired by some good daemon there appears
something' wThich makes them behold with the
strictest attention, and a pleasing astonishment :
whereas, those who are possessed by some evil
genius or power, besides the terror that appears in
their looks, they talk in a tone that strikes horror.

254 THE BANQUET OF XENOPHON.

and have a sort of unbounded vehemence in all
they say and do, that comes but little short of
madness. Thence it is, as it was in this case, that
those who are touched with a iust and well regu-
lated love discover in their eyes a charming sweet-
ness, in the tone of the voice a musical softness,
and in their whole deportment something that ex-
presses in dumb show the innate virtue of their
soul.

At length they sat down to supper, and a pro-
found silence was observed, as though it had been
enjoined : when a certain buffoon, named Philip,
knocked at the door, and bade the servant that
opened it tell the gentlemen he was there, and
that he came to sup with them ; adding, there was
no occasion to deliberate whether he should let
him in, for that he was perfectly well furnished
with every thing that could be necessary towards
supping well on free cost, his boy being weary
with carrying nothing in his belly, and himself
extremely fatigued with running about to see
where he could fill his own." Callias understand-
ing the arrival of this new guest, ordered him' to
be let in, saying, " We must not refuse him his
dish;" and at the same time turned his eyes to-
wards Autolicus, to discover, probably, the judge-
ment he made of what had passed in the company
with relation to him: but Philip coming into the
room, " Gentlemen," said he, " you all know I
am a buffoon by profession, and therefore am come
of my own accord. I chose rather to come unin-
vited, than put you to the trouble of a formal in-
vitation, having an aversion to ceremony," — " Very

THE BANQUET OF XENOPHON. 255

well," said Callias, " take a place then, Philip,
the gentlemen here are full of serious thoughts,
and I fancy they will have occasion for somebody
to make them laugh."

While supper lasted, Philip failed not to serve
them up, now and then, a dish of his profession;
he said a thousand ridiculous things ; but not hav-
ing provoked one smile, he discovered sufficient
dissatisfaction. Some time after he fell to it
again, and the company heard him again without
being moved. Thereupon up he got, and throw-
ing his cloak over his head*, laid himself down at
his full length on his couch, without eating one
bit more. " What is the matter," said Callias ;
" has any sudden illness taken you?" — " Alas!"
cried he, fetching a deep sigh from his heart ;
" the quickest and most sensible pain that ever I
felt in my whole life ; for, since there is no more
laughing in the world, it is plain my business is
at an end, and I have nothing now to do but to
make a decent exit. Heretofore I have been
called to every jolly entertainment, to divert the
company with my buffooneries; but to what pur-
pose should they now invite me? I can as soon
become a god as say one serious word ; and to
imagine any one will give me a meal in hopes of
a return in kind, is a mere jest, for my spit was
never yet laid down for supper; such a custom
never entered my doors.

While Philip talked in this manner, he held his

* The Greeks under any disgrace, threw their mantle over their
head.

256 THE BANQUET OF XENOPHON.

handkerchief to his eyes, and personated to admi-
ration a man grievously afflicted. Upon which
every one comforted him, and promised, if he
would eat, they would laugh as much as he
pleased. The pity which the company showed
Philip having made Critobulus* almost burst his
sides, Philip uncovered his face and fell to his
supper again, saying, " Rejoice my soul, and take
courage, this will not be thy last good meal; I
see thou wilt yet be good for something." They
had now taken away, and made effusion of wine
in honour of the gods, when a certain Syracusan
entered, leading in a handsome girl, who played
on the flute; another, that danced and showed
very nimble feats of activity; and a beautiful little
boy, who danced and played perfectly well on the
guitar. After these had sufficiently diverted the
company, Socrates, addressing himself to Callias,
" In truth," says he, " you have treated us very
handsomely, and have added to the delicacy of
eating, other things delightful to our seeing and
hearing."

" But we want perfumes f to make up the
treat," answered Callias : " What say you to that ?"
■ — " Not at all," replied Socrates ; " perfumes, like
habits, are to be used according to decency; some
become men, and others women ; but I would not
that one man should perfume himself for the sake
-of another : and for the women, especially such

* It is thought that by Critobulus the author meant himself.
t It was the custom of the Greeks at great entertainments to per-
fume their guests, at which they sometimes expended great sums.

THE BANQUET OF XENOPHON. 257

as the wife of Critobulus or Nicerates, they have
no occasion for perfumes, their natural sweetness
supplying the want of them. But it is otherwise
if we talk of the smell of that oil that is used in
the Olympic, games, or other places of public
exercise*. This, indeed, is sweeter to the men
than perfumes to the women ; and when they
have been for some time disused to it, they only
think on it with a greater desire. If you perfume
a slave and a freeman, the difference of their birth
produces none in the smell ; and the scent is per-
ceived as soon in the one as the other : but the
odour of honourable toil, as it is acquired with
great pains and application, so it is ever sweet, and
worthy of a brave man." — ■" This is agreeable to
young men," said Lycon ; " but as for you and
me, who are past the age of these public exer-
cises, what perfumes ought we to have?" — " That
of virtue and honour," said Socrates.

Lycon. " And where is this sort of perfume to
be had ? "

Soc. " Not in the shops, I assure you."

Lycon. " Where then?"

Soc. " Theognis sufficiently discovers where,
when he tells us in his poem :

" When \irtuous thoughts warm the celestial mind
With generous heat, each sentiment's refin'd ;
Th' immortal perfumes breathing from the heart,
With grateful odours sweeten every part.

Y- At the Olympic and other games of Greece they rubbed
their joints with hot oils, to make them more supple and active.

258 THE BANQUET OF XENOniON.

But when our vilious passions fire the soul,
The clearest fountains grow corrupt and foul ;
The virgin springs, which should untainted flow,
Run thick, and blacken all the stream below."

" Do you understand this, my son ?" said Lycon
to Autolicus." — " He not only understands it,
but will practise it too," said Socrates ; " and I
am satisfied, when he comes to contend for that
noble prize, he will choose a master to instruct
him, such as you shall approve of, who will be
capable of giving him rules to attain it."

Then they began all to reassume what Socrates
had said. One affirmed there was no master to
be found that was qualified to instruct others in
virtue; another said it could not be taught; and
a third maintained, that if virtue could not be
taught, nothing else could. " Very well," said
Socrates; " but since we cannot agree at present
in our opinions about this matter, let us defer the
question to another opportunity, and apply our-
selves to what is before us; for I see the dancing
, girl entering at the other end of the hall, and she
has brought her cymbals along with her." At the
same time the other girl took her flute; the one
played and the other danced to admiration ; the
dancing girl throwing up and catching again her
cymbals, so as to answer exactly the cadency of
the music, and that with a surprising dexterity.
Socrates, who observed her with pleasure, thought
it deserved some reflexion : and therefore, said he,
" This young girl has confirmed me in the opi-

THE BANQUET OF XENOPHON. Q5g

nion I have had of a long time, that the female
sex are nothing inferior to ours, excepting only in
strength of body, or perhaps steadiness of judge-
ment. Now you, gentlemen, that have wives
amongst us, may take my word for it they are
capable of learning any thing you are willing
they should know to make them more useful to
you." — " If so, sir," said Antisthenes ; " if this
be the real sentiment of your heart, how comes it
you do not instruct Xantippe, who is, beyond
dispute, the most insupportable woman that is,
has been, or ever will be?" — " I do with her,"
said Socrates, " like those who would learn horse-
manship : they do not choose easy tame horses, or
such as are manageable at pleasure, but the highest
metalled and hardest mouthed ; believing, if they
can tame the natural heat and impetuosity of
these, there can be none too hard for them to
manage. I propose to myself very near the same
thing; for having designed to converse with all
sorts of people, I believed I should find nothing
to disturb me in their conversation or manners,
being once accustomed to bear the unhappy temper
of Xantippe."

The company relished what Socrates said, and
the thought appeared very reasonable. Then a
hoop being brought in, with swords fixed all
around it, their points upwards, and placed in the
middle of the hall, the dancing girl immediately
leaped head foremost into it, through the midst of
the points, and then out again, with a wonderful
agility. This sight gave the company more sur-
prise and fear than pleasure, every one believing

260 THE BANQUET OF XENOPHON.

she would wound herself; but she received no
harm, and performed her feats with all the cou-
rage and assurance imaginable.

" The company may say what they please,"
said Socrates ; " but, if I am not mistaken, no-
body will deny but courage may be learned, and
that there are masters for this virtue in particular,
though they will not allow it in the other virtues
we were just now speaking of; since a girl, you
see, has the courage to throw herself through the
midst of naked swords, which I believe none of
us dare venture upon." — " Truly," said Antis-
thenes, to whom Socrates spoke, " the Syracusan
mav soon make his fortune, if he would but show
this girl in a full theatre, and promise the Athe-
nians that, for a considerable sum of money, he
would instruct them to be as little afraid of the
Lacedemonian lances as this girl of her swords." —
" Ah!" cries the buffoon, " what pleasure should
I take to see Pisander, that grave counsellor of
state, taking lessons from this girl; he that is like
to swoon away at the sight of a lance, and says it
is a barbarous cruel custom to go to war and kill
men."

After this the little boy danced, which gave
occasion to Socrates to say, " You see this child,
who appeared beautiful enough before, is yet
much more so now, by his gesture and motion,
than when be stood still." — " You talk," said
parotides, " as if you were inclinable to esteem
the trade of a dancing-master." — " Without doubt,"
said Socrates, " when I observe the usefulness of
that exercise, and how the feet, the legs, the

THE BANQUET OF XENOPHON. 26 1

neck, and indeed the whole body, are all in action,
I believe whoever would have his body supple,
easy, and healthful, should learn to dance. And,
in good earnest, I am resolved to take a lesson of
the Syracusan whenever he pleases." But it was
replied, " When you have learned to do all this
little bov does, what advantage can it be to vour"
— w I shall then dance," said Socrates. At which
all the company burst out a laughing: but So-
crates, with a composed and serious countenance,
" Methinks you are pleasant," said he. " What is
it tickles you? Is it because dancing is not a
wholesome exercise? or that after it we do not eat
and sleep with more pleasure? You know those
who accustom themselves to the long; foot-race*
have generally thick legs and narrow shoulders ;
and, on the contrary, our gladiators and wrestlers
have broad shoulders and small legs. Now,
instead of producing such effects, the exercise of
dancing occasions in us so many various motions,
and agitating all the members of the body with so
equal a poise, renders the whole of a just propor-
tion, both with regard to strength and beauty.
What reason then can you find to laugh, when I
tell you I design to dance? I hope you would not
think it decent for a man of my age to go into a
public school, and unrobe myself before all the
company to dance? I need not do that; a par-
lour, like this we are in, will serve my turn. You

* Running was a part of the Olympic and other public games ;
and what is here called the Dolic, was the place where they ran,
about the length of two English miles.

262 THE BANQUET OF XENOPHON.

may see, by this little boy, that one may sweat as
well in a little room as an academy, or a public
place ; and in winter you may dance in a warm
apartment ; in summer, if the heat be excessive,
in the shade. When I have told you all this,
laugh on, if you please, at my saying I design to
dance. Besides, you know I have a belly some-
thing larger than I could wish; and are you sur-
prised if I endeavour to bring it down by exer-
cise? Have you not heard that Carmides, the
other morning, when he came to visit me, found
me dancing?" — " Very true," said Carmides;
" and I was extremely surprised, and afraid you
had lost your senses : but when you had given
me the same reasons you have now, I went back
to my house; and, though I cannot dance, I began
to move my hands and legs, and practise over
some lessons, which I remembered something of
when I was young."

" Faith," said Philip to Socrates, " I believe
your thighs and shoulders are exactly of the same
weight ; so that if you put one into one scale, and
the other into the other, as the civil magistrate
weighs bread in the market-place, you will not be
in danger of being forfeited, for there is not an
ounce, no not a grain difference between them." —
" Well then," said Callias, " when you have an
inclination for a lesson of dancing, Socrates, pray
call upon me, that we may learn together." —
" With all my heart," answered Socrates. — " And
I could wish," said Philip, " that some one would
take the flute, and let Socrates and me dance be-
fore this good company; for methinks I have a

THE BANQUET OF XENOPHON. 263

mighty mind that way." With that he jumped
up, and took two or three frisks round the hall, in
imitation of the dancing boy and girl. Upon
which every body took notice, that all those ges-
tures or motions, that were so beautiful and easy
in the little boy, appeared awkward and ridiculous
in Philip: and when the little girl, bending back-
wards, touched her heels with her head, and flung
herself swiftly round three or four times like a
wheel, Philip would needs do the same, but in a
manner very different ; for, bending himself for-
ward, and endeavouring to turn round, you may
imagine with what success he came off. After-
wards, when every one praised the child for keep-
ing her whole body in the exactest and most
regular motion in the dance, Philip bade the music
strike up a brisker tune, and began to move his
head, his arms, and his heels, all at once, till he
could hold out no longer: then throwing himself
on the couch, he cried out, " I have exercised
myself so thoroughly, that I have already one good
effect of it, I am plaguy thirsty : boy, bring the
great glass that stands on the sideboard, and fill
it up to me, for I must drink." — " Very well,"
said Callias ; " the whole company shall drink, if
you please, master Philip, for we are thirsty too
with laughing at you." — " It is my opinion too,"
said Socrates, " that we drink; wine moistens and
tempers the spirits, and lulls the cares of the mind
to rest, as opium does the body : on the other
hand, it revives our joys, and is oil to the dying
flame of life. It is with our bodies as with seeds
sown in the earth; when they are over-watered

264 THE BANQUET OF XENOPHON.

they cannot shoot forth, and are unable to pene-
trate the surface of the ground : but when they
have just so much moisture as is requisite, we may
behold them break through the clod with vigour;
and pushing boldly upwards, produce their flowers,
and then their fruits. It is much the same thing
with us ; if we drink too much, the whole man is
deluged, his spirits are overwhelmed, and is so far
from being able to talk reasonably, or indeed to
talk at all, that it is with the utmost pain he
draws his breath : but if we drink temperatel}'-,
and small draughts at a time, the wine distils upon
our lungs like sweetest morning dew (to use the
words of that noble orator Gorgias). It is then
the wine commits no rape upon our reason, but
pleasantly invites us to agreeable mirth." Every
one was of his opinion; and Philip said he had
something to offer, which was this : " Your ser-
vants," said he, " that wait at the sideboard
should imitate good coachmen, who are never
esteemed such till they can turn dexterously and
quick." The advice was immediately put in prac-
tice, and the servants went round and filled every
man his glass.

Then the little boy, tuning his guitar to the
flute, sung and played at the same time; which
gave mighty satisfaction to all the company.
Upon this Carmides spoke : " What Socrates," said
he, " just now offered about the effects of wine,
may, in my opinion, with little difference, be ap-
plied to music and beauty, especially when they
are found together : for I begin in good earnest to
be sensible that this fine mixture buries sorrow

5

THE BANQUET OF XENOPHON. <265

and is at the same time the parent of love."
Whereupon Socrates took occasion to say, " If
these people are thus capable of diverting us, I
am well assured we are now capable ourselves, and
I believe nobody here doubts it. In my judge-
ment, it would be shameful for us, now we are
met together, not to endeavour to benefit one an-
other by some agreeable or serious entertainment.
What say you, gentlemen?" They generally re-
plied, " Begin then the discourse from which we
are to hope so good an effect." — " I hope," said
Socrates, " to obtain that favour of Callias, if he
would but give us a taste of those fine things he
learnt of Prodicus : you know he promised us this
when when we came to sup with him." — " With
all my heart," said Callias, " I am willing, but on
condition that you will all please to contribute to
the conversation, and every one tell, in his turn,
what it is he values himself most upon." — " Be it
so," said Socrates. — " I will tell you then," added
Callias, " what I esteem most, and value myself
chiefly upon : it is this, that I have it in my
power to make men better." — " How so," said
Antisthenes; " will you teach them to become
rich or honest?" — " Justice is honesty," replied
Callias. " You are in the right," said Antisthenes,
" I do not dispute it; for though there are some
occasions when even courage or wisdom may be
hurtful to one's friends or the government, yet
justice is ever the same, and can never mix with
dishonesty." — " When, therefore, every one of us,"
says Callias, " has told wherein he chiefly values
himself, and is most useful to others, I shall then

266 THE BANQUET OF XENOPHON.

likewise make no scruple to tell you by what arts
I am able to perform what I told you; that is, to
make men better."

Soc. " But, Nicerates, what is the thing that
you value yourself most upon?"

*Nic. " It is that my father, designing to make
a virtuous man of me, ordered me to get by heart
every verse of Homer; and I believe I can repeat
you at this minute the whole Iliad and Odyssey." —
" But you know very well," said Antisthenes,
" every public rehearser |, or ballad-singer, does
the same at all the corners of the streets." — " I ac-
knowledge it," said Nicerates ; " nor does a day
pass but I go to hear them."

Ant. " I think them a pack of scandalous
wretches; What say you?"

Nic. " I am of your opinion."

Soc. " It is certain they do not know the sense
of one verse they recite : but you J, who have
given so much money to Hesimbrotus, Anaxi-
mander, and other wise men, to instruct you in
wisdom, you cannot be ignorant of any thing."

" Now it is your turn, Critobulus," continued
Socrates : " tell us then, if you please, what it is
you value yourself most upon?" — " On beauty,"
replied he. — " But will you say, Socrates, that
yours is such as will help to make us better?"

Soc. " I understand you : but if I do not make

* Nicerates here represents a true pedant.
+ These were people who got their livelihood by singing Homer's
verses about the streets of Athens.
% This is spoken in raillery.

THE BANQUET OF XENOPHON. ©67

that out anon, then blame me. What says Antis-
thenes? upon what does he value himself?"

Ant. " I think I can value myself upon nothing
in this world equal to that of being rich."

He had scarce done speaking, when Hermo-
genes took him up, and asked him how much he
was worth? " Faith, not one halfpenny," said
Antisthenes.

Her. " But you have a good estate in land?"
Ant. " I may perhaps have just as much as
may afford dust for Autolicus, the next time he
has a mind to wrestle*."

Soc. " Carmides, will you, in few words, ac-
quaint us what it is you value yourself most
upon ? "

Car. " Poverty."

Soc. " Very well ; you have made an excellent
choice: it is indeed in itself of an admirable na-
ture; nobody will be your rival; you may pre-
serve it without care, and even negligence is its
security. These are not small reasons, you see."

Callias. " But, since you have asked the whole
company, may we not inquire of you, Socrates,
what it is you value yourself upon?"

When Socrates, putting on a very grave and
solemn air, answered coldly, and without hesi-
tation, " I value myself upon procuring^." The
gravity of the speaker, and the manner of speak-

* The wrestlers at the public games, after they had rubbed
themselves with oils, had dust thrown upon them to dry it up.

+ I cannot find a softer word in English for the Greek here.
Socrates explains himself afterwards.

ogs THE BANQUET OF XENOPHON.

ing a word so little expected from Socrates, set
the whole company a laughing. " Very well,
gentlemen," said he, " I am glad you are pleased ;
but I am very certain this profession of mine, if I
apply myself closely to it, will bring in money
enough if I pleased."

When Lycon, pointing to Philip ; " Well, what
say you?" — " You, I suppose, value yourself upon
making men laugh?" — " Yes, certainly," said
Philip; " and have I not more reason to be proud
of myself for this, than that fine spark, Callipides,
who is so fond, you know, of making his audience
weep, when he recites his verses in the theatre?"
— " But, Lycon," said Antisthenes, " let us know
what it is you value yourself most upon? What
gives you greatest content?" — "You know very
well," answered he, " what I esteem the most,
and whieh gives me the greatest pleasure, it is to
be the father of such a son as Autolicus."

" And for your son," said some of the com-
pany, " he, no question, values himself most
upon carrying the prize the other day at the
Olympic games?" — " Not so, I assure you," said
Autolicus, blushing. And then the whole com-
pany turning their eyes with pleasure towards
him, one of them asked him, " What is it then,
Autolicus, you value yourself most upon?" — " It
'is," replied he, " that I am the son of such a
father; and at the same time turned himself lov-
ingly towards him for a kiss." — Callias, who
observed it, said to Lycon, " Don't you know
yourself to be the richest man in the world?" —
" I cannot tell that," replied Lycon. " And yet

THE BANQUET OF XENOPHON. 269

it is true," said Callias, " for you would not change
this son of yours for the wealth of Persia."

Lycon. " Be it so; I am then the richest man in
the world ; nor will I contradict your opinion/'

Then Nicerates addressing himself to Hermo-
genes : "What is it," said he, " that you value
yourself most upon r" — " On virtue," answered he,
" and the power of my friends : and that, with
these two advantages, I have yet the good for-
tune to he beloved by these friends."

Then every one looking* upon him, began to
inquire who were his friends?" — *\ I will satisfy
you," said he, " as you shall see, when it comes
to my turn."

Then Socrates resumed the discourse : " Now
you have all," said he, " declared your opinions,
as to what you value yourselves most upon, it
remains that you prove it. Let us now then
hear every man's reasons, if you please, for his
opinion. "

" Hear me first then," said Callias; " for though
you have all been inquiring what justice is, I
alone have found the secret to make men just and
honest."

Soc. " How so?"

Call. " By giving them money."

At these words, Antisthenes rising up, asked
him hastily, " Is justice to be found in the heart
or the pocket?"

Call. " In the heart."

Ant. " And would you then make us believe,
that by filling a bag with money, you can make
the heart honest or just?"

270 THE BANQUET OF XENOPHON.

Call. " Most assuredly."

Ant. " How?"

Call. " Because when they have all things ne-
cessary for life, they will not, for the world, run
any hazard by committing evil actions."

Ant. " But do they repay you again what they
receive of you?"

Call. " Not at all."

Ant. " Nothing but gratitude, I hope; good
thanks for good money."

Call. " Not that neither : for I can tell you
something you will hardly believe; I have found
some people of so evil a nature, that they love me
less for receiving benefits from me." Then An-
tisthenes replied briskly,

Ant. " That is wonderful : you make men just
and honest to others, and they prove unjust and
dishonest only to you?"

Call. " Not so wonderful neither!" — " Have
we not architects and masons, who build houses
for other men, and live in hired lodgings them-
selves?"— " Have patience, my master," said he,
(turning to Socrates) " and I will prove this be-
yond dispute." — ." You need not," said Socrates;
" for, besides what you allege for a proof, there
is another that occurs to me : Do you not see there
are certain diviners who pretend to foretell every
thing to other people, and are entirely ignorant
of what is to happen to themselves. Socrates
said no more."

" It is now my turn to speak," said Nicerates* :

* Here Nicerates plays the pedant indeed, as if to be able to
repeat Homer was to be truly learned.

THE BANQUET OF XENOPHON. 27 1

" hear then to what I am going to say, attend to
a conversation which will necessarily make you
better, and more polite. You all know, or I am
much mistaken, there is nothing that relates to
human life but Homer has spoken of it. Whoever
then would learn economy, eloquence, arms ; who-
ever would be master of every qualification that
is to be found in Achilles, Ajax, Ulysses, or
Nestor; let him but apply himself to me, and he
shall become perfect in them, for I am entirely
master of all that."— " Very well," said Antis-
thenes, " you have learnt likewise the art of being
a king; for you may remember Homer praises
Agamemnon for that he was

" A noble warrior, and a mighty prince."

Nicer. " I learnt too, from Homer, how a coach-
man ought to turn at the end of his career. He
ought to incline his body to the left, and give the
word to the horse that is on the right, and make use
at the same time of a very loose rein. I have learnt
all this from him, and another secret too, which,
if you please, we will make trial of immediately :
the same Homer says somewhere, that an onion
relishes well with a bottle. Now let some of
your servants bring an onion, and you will see
with what pleasure you will drink." — " I know
very well/' said Carmides, " what he means;
Nicerates, gentlemen, thinks deeper than you
imagine. He would willingly go home with the
scent of an onion in his mouth, that his wife may
not be jealous, or suspect he has been kissing
abroad." — " A very good thought," said Socrates ;

272 THE BANQUET OF XENOPHON.

" but perhaps I have one full as whimsical, and
worthy of him: it is, that an onion does not
only relish wine, but victuals too, and gives a
higher seasoning : but if we should eat them now
after supper, they would say we had committed a
debauch at Callias's." — " No, no," said Callias,
" you can never think so : but onions, they say,
are very good to prepare people for the day of
battle, and inspire courage; you know they feed
cocks so against they fight : but our business, at
present, I presume, is love, not war; and so much
for onions."

Then Critobulus began. " I am now," said he,
" to give my reasons why I value myself so much
upon my beauty. If I am not handsome (and I
know very well what I think of the matter), you
ought all of you to be accounted impostors, for
without beiug obliged to it upon oath, when you
were asked what was your opinion of me, you
all swore I was handsome; and I thought myself
obliged to believe you, being men of honour that
scorned a lie. If, then, I am really handsome, and
you feel the same pleasure that 1 do when I behold
another beautiful person, I am ready to call ail the
gods to witness, that were it in my choice either
to reign king of Persia, or be that beauty, I would
quit the empire to preserve my form. In truth,
nothing in this world touches me so agreeably as
the sight of Amandra; and I could willingly be
blind to all other objects, if I might but always
enjoy the sight of her I so tenderly love.

" I curse my slumbers, doubly curse the night,
That hides the lovely maid from my desiring sight;

THE BANQUET OF XENOPHON. 273

Eut, oh ! I bless the cheerful god's return,
And welcome with my praise the ruddy morn :
Light with the morn returns, return my fair,
She is my light, the morn restores my dear."

" There is something more in the matter, be-
sides this, to be considered. A person that is.
vigorous and strong, cannot attain his designs but
by his strength and vigour ; a brave man by his
courage; a scholar by his learning and conversa-
tion : but the beautiful person does all this, with-
out any pains, by being only looked at. I know
very well how sweet the possession of wealth is,
but I would sacrifice all to Amandra; and I should
with more pleasure give all my estate to her, than
to receive a thousand times more from any other.
I would lay my liberty at her feet if she would
accept me for her slave ; fatigue would be much
more agreeable to me than repose, and dangers
than ease, if endured in the service of Amandra.
If, then, you boast yourself so much, Callias, that
you can make men honester by your wealth, I
have much more reason to believe I am able to
produce in them all sorts of virtue by the mere
force of beauty : for when beauty inspires, it
makes its votaries generous and industrious; they
thereby acquire a noble thirst after glory, and a
contempt of dangers; and all this attended with
an humble and respectful modesty, which makes
them blush to ask what they wish most to possess.
I think the government is stark mad, that they
do not choose for generals the most beautiful per-
sons in the state : for my part, I would go through
fire to follow such a commander, and I believe

T

274 THE BANQUET OF XENOPHON.

you would all do the same for me. Doubt not
then, Socrates, but beauty may do much good to
mankind; nor does it avail to say beauty does
soon fade ; for there is one beauty of a child, an-
other of a boy, another of a man. There is like-
wise a beauty of old age, as in those who carry
the consecrated branches* at the feast of Mi-
nerva; for you know for that ceremony they
make choice always of the handsomest old men.
Now, if it is desirable to obtain without trouble
what one wishes, I am satisfied that, without
speaking one word, I should sooner persuade that
little girl to kiss me than any of you, with all the
arguments you can use; no, not you yourself,
Socrates, with all the strength of your extolled
eloquence." — * Why," Critobulus, " do you give
yourself this air of vanity," said Socrates, " as if
you were handsomer than me?" — " Doubtless,"
replied Critobulus, " if I have not the advantage
of you in beauty, I must be uglier than the
Silenif, as they are painted by the poets." Now
Socrates had some resemblance to those figures.

Soc. " Take notice, if you please, that this
article of beauty will be soon decided anon, after
every one has taken his turn to speak; nor shall
we call Paris to make a judgement for us, as he did
in the case of the three goddesses about the apple :
and this very young girl, who you would make

* These were of the olive-tree, kept sacred in the citadel of
Athens; and both old men and old women carried them by
turns.

+ The Sileni were the fosterfathers of Bacchus, and horridly
deformed,

THE BANQUET OF XENOPHON. ^75

us believe had much rather kiss you than any of
us, she shall determine it."

Crit. " And why may not Amandra be as good
a judge of this matter?"

Soc. " Amandra must needs have a large pos-
session of your heart, seeing, by your good will,
you would never name any other name but hers."

Crit. " True ; and yet when I do not speak of
her, do you think she lives not in my memory? I
assure you, if I were a painter or a statuary, I
could draw her picture or statue by the idea of
her in my mind, as well as if she were to sit
to it."

Soc. " Since then you have her image in your
heart, and that image resembles her so strongly,
why is it that you importune me continually to
carry you to places where you are sure to meet
her ? "

Crit. " It is because the sight of Amandra only
gives me real joy.

" Th' idea does no solid pleasure give,

She must within my sight, as well as fancy, live."

Hermogenes interrupted the discourse; and ad-
dressing himself to Socrates, said, " You ought not
to abandon Critobulus in the condition he is in, for
the violent transport and fury of his passion makes
me uneasy for him, and I know not where it may
end."

Soc. " What ! Do you think he is become thus
only since he was acquainted with me? You are
mightily deceived; for I can assure you this fire
has been kindled ever since they were children,

276 THE BANQUET OF XENOPHON.

Critobulus's father having observed it, begged of
me that I would take care of his son, and endea-
vour, if I could, by all means to cure him of it.
He is better now ; things were worse formerly : for
I have seen, when Amandra appeared in company,
Critobulus, poor creature, would stand as one
struck dead, without motion, and his eyes so fixed
upon her, as if he had beheld Medusa's head ; in-
somuch, that it was impossible almost for me to
bring him to himself.

" I remember one day, after certain amorous
glances, (this is between ourselves only,) he ran up
to her and kissed her; and Heaven knows nothing
gives more fuel to the fire of love than kisses.
For this pleasure is not like others, which either
lessen or vanish in the enjoyment : on the con-
trary, it gathers strength the more it is repeated;
and flattering our souls with sweet and favourable
hopes, bewitches our minds with a thousand beau-
tiful images. Thence it may be, that to love and
to kiss are frequently expressed by the same word
in the Greek: and it is for that reason, I think,
he that would preserve the liberty of his soul,
should abstain from kissing handsome people."
" What, then," said Carmides, " must I be afraid
of coming near a handsome woman ? Neverthe-
less, I remember very well, and I believe you do
so too, Socrates, that being one day in company
with Critobulus's beautiful sister, who resembles
him so much, as we were searching together for a
passage in some author, you held your head very
close to that beautiful virgin ; and I thought you
seemed to take pleasure in touching her naked

THE BANQUET OF XENOPHON. 277

shoulder with yours." — " Good God!" replied
Socrates, " I will tell you truly how I was
punished for it for five days after: I thought I
felt in my shoulder a certain tickling pain, as if I
had been bit by gnats, or pricked with nettles :
and I must confess too, that during all that time
I felt a certain, hitherto unknown, pain at my
heart. But, Critobulus, take notice what I am
going to tell you before this good company : it is,
that I would not have you come too near me, till
you have as many hairs upon your chin as your
head, for fear you put me in mind of your hand-
some sister."

Thus the conversation between these gentlemen
was sometimes serious, sometimes in raillery.
After this Callias took up the discourse : " It is
your turn now," said he, " Carmides, to tell us
what reasons you have for valuing yourself so
much upon poverty." — " I will," replied Carmi-
des, " and without delay. Is auy thing more
certain, than that it is better to be brave than a
coward; a freeman, than a slave; to be credited,
than distrusted; to be inquired after for your con-
versation, than to court others for theirs ? These
things, I believe, may be granted me without much
difficulty. Now, when I was rich, I was in con-
tinual fear of having my house broken open by
thieves, and my money stolen, or my throat cut
upon the account of it. Besides all this, I was
forced to keep in fee with some of these petty-
fogging rascals that retain to the law, who swarm
all over the town like so may locusts. This I was

278 THE BANQUET OF XENOPHON.

forced to do, because they were always in a con-
dition to hurt me; and I had no way to retaliate
upon them. Then I was obliged to bear public
offices at my own charges, and to pay taxes : nor
was it permitted me to go abroad for travel, to
avoid that expense. But now that my estate,
which I had without the frontiers of our republic,
is all gone, and my land in Attica brings me in
no rent, and all my household goods are exposed
to sale, I sleep wonderfully sound, and stretched
upon my bed as one altogether fearless of officers.
The government is now no more jealous of me,
nor I of it; thieves fright me not, and I myself
affright others. I travel abroad when I please ;
and when I please I stay at Athens. What is to
be free if this is not ? Besides, rich men pay re-
spect to me; they run from me, to leave me the
chair, or to give me the wall. In a word, I am
now perfectly a king; I was then perfectly a slave.
I have yet another advantage from my poverty : I
then paid tribute to the republic; now the repub-
lic pays tribute to me; for it maintains me. Then
every one snarled at me, because I was often with
Socrates. Now that I am poor, I may converse
with him, or any other I please, without any
body's being uneasy at it. I have yet another
satisfaction : in the days of my estate, either the
government or my ill fortune were continually
clipping it: now that is all gone, it is impossible
to get any thing of me; he that has nothing, can
lose nothing. And I have the continual pleasure
of hoping to be worth something again, one time
or other."

THE BANQUET OF XENOPHON. 279

" Don't you pray heartily against riches?" says
Callias. " And if you should happen to dream
you were rich, would you not sacrifice to the gods
to avert the ill omen?" — " No, no," replied Car-
mides : " but when any flattering hope presents,
I wait patiently for the success." Then Socrates
turning to Antisthenes; " And what reason have
you," said he, " who have very little or no money,
to value yourself upon wealth?"

Ant. " Because I am of opinion, gentlemen,
that poverty and wealth are not in the coffers of
those we call rich or poor, but in the heart only :
for I see numbers of very rich men, who believe
themselves poor ; nor is there any peril or labour
they would not expose themselves to, to acquire
more wealth. I knew two brothers, the other
day, who shared equally their father's estate. The
first had enough, and something to spare; the
other wanted every thing. I have heard likewise
of some princes so greedy of wealth, that they
were more notoriously criminal in the search of
it than private men : for though the latter may
sometimes steal, break houses, and sell free per-
sons to slavery, to support the necessities of life;
yet those do much worse : they ravage whole
countries, put nations to the sword, enslave free
states ; and all this for the sake of money, and to
fill the coffers of their treasury. The truth is, I
have a great deal of compassion for these men,
when I consider the distemper that afflicts them.
Is it not an unhappy condition to have a great deal
to eat, to eat a great deal, and yet never be satisfied ?

280 THE BANQUET OF XENOPHON.

For my part, though I confess I have no money
at home, yet I want none ; because I never eat but
just as much as will satisfy my hunger, nor drink
but to quench my thirst. I clothe myself in such
manner that I am as warm abroad as Callias,
with all his great abundance. And when I am at
home, the floor and the wall, without mats or
tapestry, make my chamber warm enough for me.
And as for my bed, such as it is, I find it more
difficult to awake than to fall asleep in it. If at
any time a natural necessity requires me to con-
verse with women, I part with them as well satis-
fied as another. For those to whom I make my
addresses, having not much practice elsewhere,
are as fond of me as if I were a prince. But
don't mistake me, gentlemen, for governing my
passion in this as in other things; I am so far
from desiring to have more pleasure in the enjoy-
ment, that I wish it less; because, upon due con-
sideration, I find those pleasures that touch us in
the most sensible manner deserve not to be
esteemed the most worthy of us. But observe
the chief advantage I reap from my poverty ; it
is, that in case the little I have should be taken
entirely from me, there is no occupation so poor,
no employment in life so barren, but would main-
tain me without the least uneasiness, and afford
me a dinner without any trouble. For if I have
an inclination at any time to regale myself and in-
dulge my appetite, I can do it easily ; it is but
going to market, not to buy dainties (they are too
dear), but my temperance gives that quality to

_. i

THE BANQUET OF XENOPHON. 281

the most common food ; and, by that means, the
contentedness of my mind supplies me with de-
licacies, that are wanting in the meat itself.
Now, it is not the excessive price of what we
eat that gives it a relish, but it is necessity and
appetite. Of this I have experience just now,
while I am speaking; for this generous wine of
Thasos*, that I am now drinking, the exquisite
flavour of it is the occasion that I drink it now
without thirst, and consequently without plea-
sure. Besides all this, I find it is necessary to
live thus, in order to live honestly. For he
that is content with what he has, will never
covet what is his neighbour's. Further, it is cer-
tain the wealth I am speaking of makes men
liberal. For Socrates, from whom I have all mine,
never gave it me by number or weight ; but, when-
ever 1 was willing to receive, he loads me always
with as much as I can carry. I do the same by
my friends ; I never conceal my plenty. On the
contrary, I show them all I have, and at the same
time I let them share with me. It is from this,
likewise, I am become master of one of the most
delightful things in the world; I mean, that soft
and charming leisure, that permits me to see
every thing that is worthy to be seen, and to
hear every thing that is worthy to be heard. It
is, in one word, that which affords me the happi-
ness of hearing Socrates from morning to night;
for he having no great veneration for those that
can only count vast sums of gold and silver, con-

* The noblest vines, that grew in one of the Grecian islands.

282 THE BANQUET OF XENOPHON.

verses only with them who he finds are agreeable
to him, and deserve his company." — " Truly,"
said Callias, " I admire you, and these your excel-
lent riches, for two reasons : first, that thereby
you are no slave to the government : and, se-
condly, that no body can take it ill you do not
lend them money." — " Pray do not admire him for
the last," said Nicerates*; " for I am about to
borrow of him what he most values, that is, to
need nothing; for by reading Homer, and espe-
cially that passage where he says,

" Ten golden talents, seven three-legg'd stools,
Just twenty cisterns, and twelves charging steeds;"

I have so accustomed myself, from this passage,
to be always upon numbering and weighing, that
I begin to fear I shall be taken for a miser." Upon
this they all laughed heartily ; for there was no-
body there but believed Nicerates spoke what he
really thought, and what were his real inclinations.

After this, one spoke to Hermogenes : " It is
yours now," said he, " to tell us who are your
friends ; and make it appear, that if they have
much power, they have equal will to serve you
with it ; and, consequently, that you have reason
to value yourself upon them."

Hermog. " f There is one thing, gentlemen,
universally received among Barbarians as well as
Greeks; and that is, that the gods know both the

* Nicerates was both very rich and very covetous, being the son
of Nicias, whose life is written by Plutarch.

f This is one of the noblest periods in all antiquity.

THE BANQUET OF XENOPHON. 053

present and what is to come : and for that reason
they are consulted and applied to by all mankind,
with sacrifices, to know of them what they ought
to do. This supposes that they have the power
to do us good or evil ; otherwise, why should we
pray to them to be delivered from evils that
threaten us, or to grant us the good we stand in
need of? Now these very gods, who are both
all-seeing and all-powerful, they are so much my
friends, and have so peculiar a care of me, that be
it night, be it day, whether I go any where, or
take any thing in hand, they have me ever in their
view and under their protection, and never lose
me out of their sight. They foreknow all the
events and all the thoughts and actions of us poor
mortals : they forewarn us by some secret pre-
science impressed on our minds, or by some good
angel or dream, what we ought to avoid, and
what we ought to do. For my part, I have never
had occasion yet to repent these secret impulses
given me by the gods, but have been often
punished for neglecting them." — " There is no-
thing in what you have said," added Socrates,
" that should look incredible : but I would will-
ingly hear by what services you oblige the gods
to be so much your friends, and to love and take
all this care of you ?" — " That is done very cheap,
and at little or no expense," replied Hermogenes,
') for the praises I give them cost me nothing. If
I sacrifice to them after I have received a blessing
from them, that very sacrifice is at their own
charge, I return them thanks on all occasions;

284 THE BANQUET OF XENOPHON.

and if at any time I call them to witness, it is never
to a lie, or against my conscience." — " Truly,"
said Socrates, " if such men as you have the gods
for their friends, and I am sure they have, it is
certain those gods take pleasure in good actions
and the practice of virtue."

Here ended their serious entertainment. What
followed was of another kind; for all of them
turning to Philip, asked him, " What it was he
found so very valuable in his profession?" — " Have
I not reason to be proud of my trade," said he,
" all the world knowing me to be a buffoon ? If
any good fortune happens to them, they cheer-
fully invite me : but when any misfortune comes,
they avoid me like the plague, lest I should make
them laugh in spite of themselves." Nicerates in-
terrupting him, " You have reason indeed," said
he, " to boast of your profession, for it is quite
otherwise with me: when my friends have no oc-
casion for me, they avoid me like the plague; but
in misfortunes they are ever about me, and, by a
forged genealogy, will needs claim kindred with
me, and at the same time carry my family up as
high as the gods." — " Very well," said Carmides,
" now to the rest of the company."

" WTell," Mr. Syracusan, " What is it gives you
the greatest satisfaction, or that you value your-
self most upon? I suppose it is that pretty little
girl of yours?" — " Quite contrary," says he; " I
have much more pain than pleasure upon her ac-
count : I am in constant apprehension and fear
when I see certain people so busy about her, and

THE BANQUET OF XENOPHON. 285

trying all insinuating ways to ruin* her." — " Good
God !" said Socrates, " What wrong could they
pretend to have received from that poor young
creature, to do her a mischief? Would they kill
her?"

Syr. " I do not speak of killing her ; you do not
take me, they would willingly get to bed to her."

Soc. " Suppose it were so; why must the girl
be ruined therefore?"

Syr. " Ay, doubtless."

Soc. " Do not you lie in bed with her your-
self?"

Syr. " Most certainly, all night long."

Soc. " By Juno thou art a happy fellow to be
the only man in the world that do not ruin those
you lie with Well then, according to your ac-
count, what you are proudest of must be, that you
are so wholesome and so harmless a bedfellow ?"

Syr. " But you are mistaken ; it is not her I
value myself for neither."

Soc. " What then ? "

Syr. " That there are so many fools in the
world : for it is these kind of gentlemen, who
come to see my children dance and sing, that sup-
ply me with the necessaries of life, which other-
wise I might want."

" I suppose then," said Philip, " that was the
meaning of your prayer you made the other day
before the altar, when you asked the gods that
there might be plenty of every thing in this world

* The word in the original signifies to kill, to ruin, or to
corrupt.

286 THE BANQUET OF XENOPHON.

wherever you came, but of judgement and good
sense?"

" Immortal beings, grant my humble prayer;
Give Athens all the blessings you can spare ;
Let them abound in plenty, peace, and pence,
But never let them want a dearth of sense."

" All is well hitherto," said Callias : " But,
Socrates, what reason have you to make us believe
you are fond of the profession you attributed to
yourself just now, for really I take it for a scan-
dalous one?"

Soc. " First, let us understand one another;
and know in few words what this artist is pro-
perly to do, whose very name has made you so
merry : but, to be brief, let us, in short, fix upon
some one thing that we may all agree in. Shall it
be so ?" — " Doubtless," answered all the company :
and during the thread of his discourse they made
him no other answer but " Doubtless." Having
began so, " Is it not certainly true*," said Socrates,
" that the business of an artist of that kind is to
manage so as that the person they introduce be
perfectly agreeable to one that employs him?" — •
" Doubtless," they replied. " Is it not certain,
too, that a good face and fine clothes do mightily
contribute towards the making such a person
agreeable?" — " Doubtless." — " Do you not ob-
serve that the eyes of the same person look at

* It was a great advantage that Socrates had in conversation,
that his arguments were generally by way of interrogation, by
which heargued from the concessions that were made him what he
designed to prove.

THE BANQUET OF XENOPHON. 287

some times full of pleasure and kindness, and at
other times with an air of aversion and scorn?" —
" Doubtless." — " What, does not the same voice
sometimes express itself with modesty and sweet-
ness, and sometimes with anger and fierceness?" —
" Doubtless." — " Are there not some discourses
that naturally beget hatred and aversion, and others
that conciliate love and affection?" — " Doubt-
less."— " If, then, this artist be excellent in his pro-
fession, ought he not to instruct those that are
under his direction which way to make themselves
agreeable to others in all these things I have
mentioned?" — " Doubtless." — " But who is most
to be valued ; he who renders them agreeable to
one person only, or he that renders them agree-
able to many ? Are you not for the last?" Some
of them answered him as before, with " Doubt-
less;" and the rest said, it was very plain that it
was much better to please a great many than a
few. " That is very well," said Socrates ; " we
agree upon every head hitherto : But what if the
person we are speaking of can instruct his pupil to
gain the hearts of a whole state ; will not you say
he is excellent in his art?" This, they all agreed,
was clear. " And if he can raise his scholars to
such perfection, has he not reason to be proud of
his profession? And deserves he not to receive a
handsome reward?" Every one answered, it was
their opinion he did. " Now," said Socrates, " if
there is such a man to be found in the world, it is
Antisthenes, or I am mistaken."

Ant. " How, Socrates ! Will you make me one
of your scurvy profession ?"

238 THE BANQUET OF XENOPHON.

Soc. " Certainly, for I know you are perfectly
skilled in what may properly be called an appen-
dix to it."

Ant. " What is that?"

Soc. " Bringing people together."

To this Antisthenes, with some concern, replied,
" Did you ever know me guilty of a thing of this
kind?"

Soc. " Yes, but keep your temper. You pro-
cured Callias for Prodicus, finding the one was in
love with philosophy, and the other in want of
money: you did the same before, in procuring
Callias for Hippias, who taught him the art of
memory ; and he is become such a proficient, that
lie is more amorous now than ever; for every
woman he sees, that is tolerably handsome, he can
never forget her, so perfectly has he learnt of
Hippias the art of memory. You have done yet
more than this, Antisthenes; for lately praising a
friend of yours, of Heraclea, to me, it gave me a
great desire to be acquainted with him : at the
same time you praised me to him, which occa-
sioned his desire to be acquainted with me; for
which I am mightily obliged to you, for I find
him a very worthy man. Praising likewise in the
same manner Esquilius to me, and me to him, did
not your discourse inflame us both with such
mutual affection, that we searched every day for
one another with the utmost impatience till we
came acquainted? Now, having observed you
capable of bringing about such desirable things,
had not I reason to say you are an excellent
bringer of people together? I know very well,

THE BANQUET OF XENOPHON. 289

that one who is capable of being useful to his
iriend, in fomenting mutual friendship and love
between that friend and another he knows to be
worthy of him, is likewise capable of begetting
the same disposition between towns and states:
he is able to make state-marriages; nor has our
republic or our allies a subject that may be more
useful to them : and yet you were angry with me,
as if I had affronted you, when I said you were
master of this art.

Ant. " That is true, Socrates ; but my anger is
now over; and were I really what you say I am, I
must have a soul incomparably rich."

Now you have heard in what manner every one
spoke, when Callias began again, and said to Crito-
bulus, " Will you not then venture into the lists
with Socrates, and dispute beauty with him?"

Soc. " I believe not ; for he knows my art gives
me some interest with the judges."

Grit. " Come, I will not refuse to enter the
lists for once with you ; pray then use all your
eloquence, and let us know how you prove your-
self to be handsomer than I."

Soc. " That shall be done presently ; bring but
a light, and the thing is done."

Crit. " But, in order to state the question well,
you will give me leave to ask a few questions?"

Soc. " I will."

Crit. " But, on second thoughts, I will give
you leave to ask what questions you please first."

Soc. " Agreed. Do you believe beauty is no
where to be found but in man?"

u

2^0 THE BANQUET OF XENOPHON.

Cr'it. " Yes certainly, in other creatures too,
whether animate, as a horse or bull, or inanimate
things, as we say that is a handsome sword, or a
fine shield, &c."

Soc. " But how comes it then, that things so
very different as these should yet all of them be
handsome?"

Crit. " Because they are well made, either by art
or Nature, for the puposes they are employed in."

Soc. " Do you know the use of eyes?"

Crit. " To see."

Soc. " Well ! it is for that very reason mine are
handsomer than yours."

Crit. " Your reason ? "

Soc. " Yours see only in a direct line; but, as
for mine, I can look not only directly forward, as
you, but sideways too, they being seated on a kind
of ridge on my face, and staring out."

Crit. " At that rate, a crab has the advantage
of all other animals in matter of eyes ?"

Soc. " Certainly : for theirs are incomparably
more solid, and better situated than anv other
creature's."

Crit. " Be it so as to eyes : but as to your
nose, would you make me believe that yours is
better shaped than mine?"

Soc. " There is no room for doubt, if it be
granted that God made the nose for the sense of
smelling; for your nostrils are turned downward,
but mine are wide and turned up towards heaven,
to receive smells that come from every part,
whither from above or below."

THE BANQUET OF XENOPHON. 29 1

Crit. " What ! is a short flat nose, then, more
beautiful than another?"

Soc " Certainly ; because being such, it never
hinders the sight of both eyes at once; whereas a
high nose parts the eyes so much by its rising,
that it hinders their seeing both of them in a
direct line."

Crit. " As to your mouth, I grant it you ; for
if God has given us a mouth to eat with, it is
certain yours will receive and chew as much at
once as mine at thrice."

Soc. " Don't you believe too that my kisses
are more luscious and sweet than yours, having
my lips so thick and large?"

Crit. " According to your reckoning, then, an
ass's lips are more beautiful than mine."

Soc. " And, lastly, I must excel you in beauty,
for this reason : the Naiades, notwithstanding they
are sea-goddesses, are said to have brought forth
the Sileni ; and sure I am much more like them than
}'ou can pretend to be. What say you to that?"

Crit. " I say it is impossible to hold a dispute
with you, Socrates ; and therefore let us determine
this point by ballotting; and so we shall know
presently who has the best of it, you or I: but
pray let it be done in the dark, lest Antisthenes's
riches and your eloquence should corrupt the
judges.

Whereupon the little dancing boy and girl
brought in the ballotting box, and Socrates called
at the same time for a flambeau to be held before
Critobulus, that the judges might not be surprised
in their judgement. He desired likewise that the

092 THE BANQUET OF XENOPHON.

conqueror, instead of garters and ribands, as were
usual in such victories, should receive a kiss from
every one of the company. After this they went
to ballotting, and it was carried unanimously for
Critobulus. Whereupon Socrates said to him,
" Indeed, Critobulus, your money has not the
same effect with Callias's, to make men juster;
for yours, I see, is able to corrupt a judge upon
the bench." After this, some of the company
told Critobulus he ought to demand the kisses
due to his victory ; and the rest said, it was
proper to begin with him who made the pro-
position. In short, every one was pleasant in his
way except Hermogenes, who spoke not one
word all the time; which obliged Socrates to
ask him, " If he knew the meaning of the word
paroinia ? "

Her. " If you ask me what it is precisely, I
do not know: but if you ask my opinion of it,
perhaps I can tell you what it may be."

Soc. " That is enough."

Her. " I believe, then, tj^at paroinia signifies
the pain and uneasiness we undergo in the com-
pany of people that we are not pleased with." —
" Be assured then," said Socrates, " this is what
has occasioned that prudent silence of yours all
this time."

Her. " How my silence ! when you were all
speaking?"

Soc. " No, but your silence when we have
done speaking and made a full stop."

Her. " Well said, indeed ! No sooner one has
done but another begins to speak ; and I am so

THE BANQUET OF XENOPHON. 293

far from being able to get in a sentence, that I
cannot find room to edge in a syllable." — " Ah,
then," said Socrates to Callias, " cannot you assist
a man that is thus out of humour?" — " Yes," said
Callias; " for I will be bold to say, when the
music begins again, every body will be silent as
well as Hermogenes."

Herm. " You would have me do then as the
poet Nicostrates, who used to recite his grand
iambics to the sound of his flute : and it would be
certainly very pretty if I should talk to you all
the time the music played." — " For God's sake do
so," said Socrates; " for as the harmony is the
more agreeable that the voice and the instrument
go together, so your discourse will be more enter-
taining for the music that accompanies it; and
the more delightful still, if you give life to your
words by your gesture and motion, as the little
girl does with her flute." — " But when Antis-
thenes," said Callias, " is pleased to be angry in
company, what flute will be tuneable enough to
is voice ?

Ant. " I do not know what occasion there
will be for flutes tuned to my voice ; but I know,
that when I am angry with any one in dispute, I
am loud enough, and I know my own weak side."

As they were talking thus, the Syracusan ob-
serving they took no great notice of any thing he
could show them, but that they entertained one
another on subjects out of his road, was out of
all temper with Socrates, who he saw gave occa-
sion at every turn for some new discourse. " Are

294 THE BANQUET OF XENOPHON.

you," said he to him, " that Socrates who is
sirnamed the Contemplative?"

Soc. " Yes," said Socrates : " and is it not
much more preferable to be called so, than by
another name, for some opposite quality?"

Syr. " Let that pass. But they do not only
say in general that Socrates is contemplative, but
that he contemplates things that are sublime''1

*~Soc. " Know you any thing in the world so
sublime and elevated as the gods?"

Syr. " No. But I am told your contempla-
tions run not that way. They say they are but
trifling; and that, in searching after things above
your reach, your inquiries are good for no-
thing."

Soc. " It is by this, if I deceive not myself,
that I attain to the knowledge of the gods ; lor it
is from above that the gods make us sensible of
their assistance; it is from above they inspire us
with knowledge. But if what I have said appears
dry and insipid, you are the cause, for forcing me
to answer you."

Syr. " Let us then talk of something else.
Tell me then the just measure of the skip of a flea ;
for I hear you are a subtle geometrician, and under-
stand the mathematics perfectly well."

But Antisthenes, who was displeased with his
discourse, addressing himself to Philip, told him :
" You are wonderfully happy, I know, in making

5 Here Socrates banters the Syracusan ; and in the Greek it is
a play of words which cannot be imitated in English.

THE BANQUET OF XENOPHON. 295

comparisons*. Pray who is this Syracusan like,
Philip? Does he not resemble a man that is apt
to give affronts, and say shocking things in com-
pany?"— " Faith," said Philip, " he appears so to
me, and I believe to every body else." — " Have a
care," said Socrates; " do not affront him, lest
you fall under the character yourself that you
would give him."

Phil. " Suppose I compare him to a well-bred
person : I hope nobody will say I affront him
then?"

Soc. " So much the more," said Socrates;
" such a comparison must needs affront him to
some purpose."

Phil. " Would you then that I compare him
to some one that is neither honest nor good?"

Soc. " By no means."

Phil. " Who must I compare him to then?
To nobody?"

Soc. " Nobody."

Phil. " But it is not proper we should be silent
at a feast."

Soc. " That is true; but it is as true we ought
rather to be silent than say any thing we ought
not to say."

Thus ended the dispute between Socrates and
Philip. However, some of the company were for
having Philip make his comparisons; others were
against it, as not liking that sort of diversion; so
that there was a great noise about it in the room :

* To make biting comparisons was a part of the buffoons of
that age.

296 THE BANQUET OF XENOPHON.

which Socrates observing, " Very well," said he,
" since you are for speaking all together, it were
as well, in my opinion, that we should sing all to-
gether;" and with that he began to sing himself.
When he had done, they brought the dancing girl
one of those wheels the potters use, with which
she was to divert the company in turning herself
round it. Upon which Socrates, turning to the
Syracusan : " I believe I shall pass for a contem-
plative perso?i indeed," said he, " as you called me
just now, for I am now considering how it comes
to pass that those two little actors of yours give
us pleasure in seeing them perform their tricks,
without any pain to themselves, which is what I
know you design. I am sensible, that for the
little girl to jump head foremost into the hoop of
swords, with their points upwards, as she has
done just now, must be a very dangerous leap; but
I am not convinced that such a spectacle is proper
for a feast. I confess likewise, it is a surprising
sight to see a person writing and reading at the
same time that she is carried round with the
motion of the wheel, as the girl has done ; but yet
I must own it gives me no great pleasure. For
would it not be much more agreeable to see her in
a natural easy posture, than putting her handsome
body into an unnatural agitation, merely to imitate
the motion of a wheel? Neither is it so rare to
meet with surprising and wonderful sights ; for
here is one before our eyes, if you please to take
notice of it. Why does that lamp, whose flame is
pure and bright, give all the light to the room,
when that looking-glass gives none at all, and

THE BANQUET OF XENOPHON. 297

yet represents distinctly all objects in its surface?
Why does that oil, which is in its own nature
wet, augment the flame ; and that water, which is
wet likewise, extinguish it? But these questions
are not proper at this time. And, indeed, if the
two children were to dance to the sound of the
flute, dressed in the habits of nymphs, the graces,
or the four seasons of the year, as they are com-
monly painted, they might undergo less pain, and
we receive more pleasure." — " You are in the
right, sir/' said the Svracusan to Socrates ; " and I
am going to represent something of that kind,
that certainly must divert you :" and at the same
time went out to make it ready, when Socrates
began a new discourse.

" What then," said he, " must we part without
saving a word of the attributes of that great
demon, or power, who is present here, and equals
in age the immortal gods, though, to look at, he
resembles but a child ? That demon, who by his
mighty power is master of all things, and yet is
engrafted into the very essence and constitution
of the soul of man ; I mean Love. We may indeed
with reason extol his empire, as having more expe-
rience of it than the vulgar, who are not initiated
into the mysteries of that great god as we are.
Truly, to speak for one, I never remember I was
without being in love : I know, too, that Carmides
has had a great many lovers, and being much
beloved, has loved again. As for Critobulus, he
is still of an age to love, and to be beloved ; and
Nicerates too, who loves so passionately his wife,
at least as report goes, is equally beloved by her.

298 THE BANQUET OF XENOPHON.

And who of us does not know that the object of
that noble passion, and love of Hermogenes, is
virtue and honesty ? Consider, pray, the severity
of his brows, his piercing and fixed eyes, his
discourse so composed and strong, the sweetness
of his voice, the gayety of his manners. And
what is yet more wonderful in him, that, so beloved
as he is by his friends the gods, he does not
disdain us mortals. But for you, Antisthenes,
are you the only person in the company that does
not love?"

Ant. " No ! for in faith I love you, Socrates,
with all my heart."

Then Socrates rallying him, and counterfeiting
an angry air, said, " Do not trouble me with it
now; you see I have other business upon my
hands at present."

Ant. " I confess you must be an expert master
of the trade you valued yourself so much upon a
while ago; for sometimes you will not beat the
pains to' speak to me, and at other times you pre-
tend your demon will not permit you, or that you
have other business."

Soc. " Spare me a little, Antisthenes; I can
bear well enough any other troubles that you
give me, and I will always bear them as a friend ;
but I blush to speak of the passion you have for
me, since I fear you are not enamoured with the
beauty of my soul, but with that of my body.'"

" As for you, Callias*, you love, as well as the

* Here Socrates shows a wonderful address in turning the pas-
sion of Callias from Autolicus, to something more elevated, and
beyond personal beauty.

/

,.■■

THE BANQUET OF XENOPHON. 299

rest of us: for who is it that is ignorant of your
love for Autolicus? It is the town-talk; and
foreigners, as well as our citizens, are acquainted
with it. The reasons for your loving him, I
believe to be, that you are both of you born of
illustrious families; and, at the same time, are
both possessed of personal qualities that render
you yet more illustrious. For me, I always ad-
mired the sweetness and evenness of your temper;
but much more, when I consider that your passion
for Autolicus is placed on a person who has
nothing luxurious or affected in him ; but in all
things shows a vigour and temperance worthy of
a virtuous soul; which is a proof, at the same
time, that if he is intinitely beloved, he deserves to
be so.

" I confess, indeed, I am not firmly persuaded
whether there be but one Venus or two, the celes-
tial and the vulgar : and it may be with this god-
dess, as with Jupiter, who has many different
names, though there is still but one Jupiter. But
I know very well that both the Venuses have
altogether different altars, temples, and sacrifices.
The vulgar Venus is worshipped after a common,
negligent manner; whereas the celestial one is
adored in purity and sanctity of life. The vulgar
inspires mankind with the love of the body only,
but the celestial fires the mind with the love of
the soul, with friendship, and a generous thirst
after noble actions. I hope that it is this last
kind of love that has touched the heart of Callias.
This I believe, because the person he loves is
truly virtuous; and whenever he desires to con-

300 THE BANQUET OF XENOPHON.

verse with him, it is in the presence of his father,
which is a proof his love is perfectly honourable."
Upon which Hermogenes began to speak : " I
have always admired you, Socrates, on every occa-
sion, but much more now than ever. You are
complaisant to Callias, and indulge his passion.
And this your complaisance is agreeable to him;
so it is wholesome and instructive, teaching him
in what manner he ought to love." — " That is
true," said Socrates ; " and that my advice may
please him yet the more, I will endeavour to
prove that the love of the soul is incomparably
preferable to that of the body. I say then, and
we ail feel the truth of it, that no company can be
truly agreeable to us without friendship; and we
generally say, whoever entertains a great value
and esteem for the manners and behaviour of a
man, he must necessarily love him. We know
likewise, that among those who love the body
only, they many times disapprove the humour of
the person they so love, and hate perhaps at the
same time the mind and temper, while they endea-
vour to possess the body. Yet further, let us
suppose a mutual passion between two lovers of
this kind ; it is very certain that the power of
beauty, which gives birth to that love, does soon
decay and vanish : and how is it possible that
love, built on such a weak foundation, should
subsist, when the cause that produced it has
ceased ? But it is otherwise with the soul ; for the
more she ripens, and the longer she endures, the
more lovely she becomes. Besides, as the con-
stant use of the finest delicacies is attended, ia

THE BANQUET OF XENOPHON. 30 1

progress of time, with disgust; so the constant
enjoyment of the finest beauty palls the appetite
at last. But that love that terminates on the bright
qualities of the soul, becomes still more and more
ardent ; and, because it is in its nature altogether
pure and chaste, it admits of no satiety. Neither
let us think, with, some people, that this passion, so
pure and so chaste, is less charming, or less strong
than the other. On the contrary, those who love
in this manner are possessed of all that we ask in
that our common prayer to Venus: ' Grant, O
goddess ! that we say nothing but what is agree-
able, and do nothing but what does please.' Now,
I think it is needless to prove, that a person
of a noble mien, generous and polite, modest
and well-bred, and in a fair way to rise in the
state, ought first to be touched with a just
esteem for the good qualities of the person
lie courts, for this will be granted by all.
But I am going to prove, in few words, that the
person thus addressed to must infallibly return
the love of a man that is thus endued with such
shining accomplishments. For, is it possible for a
woman to hate a man, who she believes has infi-
nite merit, and who makes his addresses to her
upon the motive of doing justice to her honour
and virtue, rather than from a principle of pleasing
his appetite? And how great is the contentment
we feel, when we are persuaded that no light
faults or errors shall ever disturb the course of a
friendship so happily begun, or that the diminu-
tion of beauty shall never lessen one's affection ?
How can it ever happen otherwise, but that per-*

302 THE BANQUET OF XENOPHON.

sons who love one another thus tenderly, and
with all the liberties of a pure and sacred friend-
ship, should take the utmost satisfaction in one
another's company, in discoursing together with
an entire confidence, in mingling their mutual in-
terests, and rejoicing in their good fortune, and
bearing a share in their bad ? Such lovers must
needs partake of one another's joy or grief, be
merry and rejoice with one another in health, and
pay the closest and tenderest attendance on one
another when sick, and express rather a greater
concern for them when absent, than present.
Does not Venus and the Graces shower down
their blessings on those who love thus? For my
part, I take such to be perfectly happy; and a
friendship like this must necessarily persevere to
the end of their lives, uninterrupted and altogether
pure. But I confess I cannot see any reason
why one that loves only the exterior beauty of the
person he courts, should be loved again. Is it
because he endeavours to obtain something from
her, that gives him pleasure, but her shame? Or is
it, because in the conduct of their passion they
carefully conceal the knowledge of it from their
parents or friends? Somebody, perhaps, may ob-
ject, that we ought to make a different judgement
of those who use violence, and of those who en-
deavour to gain their point by the force of per-
suasion : but, I say, these last deserve more hatred
than the first. The first appear in their proper
colours, for wicked persons ; and so every one is
on their guard against such open villany : whereas
the last, by sly insinuations, insensibly cor-

THE BANQUET OF XENOPHON. 303

nipt and defile the mind of the person they pre-
tend to love. Besides, why should they, who bar-
ter their beauty for money, be supposed to have a
greater affection for the purchasers, than the
trader, who sells his goods in the market-place,
has for his chapman that pays him down the
price. Do not be surprised, then, if such lovers as
these meet often with the contempt they deserve.
There is one thing more in this case worthy of
your consideration : we shall never find that the
love which terminates in the noble qualities of the
mind has ever produced any dismal effects. But
there are innumerable examples of tragical conse-
quences, which have attended that love which is
fixed only on the beauty of the body. Chiron
and Phenix loved Achilles, but after a virtuous
manner, without any other design than to render
him a more accomplished person. Achilles like-
wise loved and honoured them in return, and held
them both in the highest veneration. And in-
deed I should wonder, if one that is perfectly ac-
complished should not entertain the last contempt
for those who admire only their personal beauty.
Nor is it hard to prove, Caliias, that gods and
heroes have always had more passion and esteem
for the charms of the soul, than those of the body:
at least this seems to have been the opinion of
our ancient authors. For we may observe in the
fables of antiquity, that Jupiter, who loved seve-
ral mortals upon the account of their personal
beauty only, never conferred upon them immor-
tality. Whereas it was otherwise with Hercules,

304 THE BANQUET OF XENOPHON.

Castor, Pollux, and several others ; for having ad-
mired and applauded the greatness of their cou-
rage, and the beauty of their minds, he enrolled
them in the number of the gods. And, whatever
some affirm to the contrary of Ganymede, I take
it he was carried up to Heaven from mount
Olympus, not for the beauty of his body, but that
of his mind. At least his name seems to confirm
my opinion, which in the Greek seems to express
as much as, ' to take pleasure in good counsel, and
in the practice of wisdom.' When Homer repre-
sents Achilles so gloriously revenging the death
of Patroclus, it was not properly the passion of
love that produced that noble resentment, but that
pure friendship and esteem he had for his partner
in arms. Why is it, that the memory of Pylades
and Orestes, Theseus and Perithous, and other
demigods, are to this day so highly celebrated ?
Was it for the love of the body, think you ? No !
by no means : it was the particular esteem and
friendship they had for one another, and the mu-
tual assistance every one gave to his friend, in
those renowned and immortal enterprises, which
are to this day the subject of our histories and
hymns. And pray, who are they that performed
those glorious actions ? Not they that abandoned
themselves to pleasure, but they that thirsted after
glory; and who, to acquire that glory, under-
went the severest toils, and almost insuperable
difficulties.

" You are then infinitely obliged to the gods,
Callias, who have inspired you with love and

THE BANQUET OF XENOPHON. $05

friendship for Autolicus, as they have inspired
Critobulus with the same for Amandra; for real
and pure friendship knows no difference in sexes.
It is certain Autolicus has the most ardent passion
for glory ; since, in order to carry the prize at the
Olympic games, and be proclaimed victor by the
heralds, with sound of trumpet, as he lately was,
he must needs have undergone numberless hard-
ships and the greatest fatigues : for no less was re-
quired towards gaining the victory in so many
different exercises*. But if he proposes to him-
self, as I am sure he does, to acquire further
glory, to become an ornament to his family, bene-
ficent to his friends, to extend the limits of his
country by his valour, and by all honest endea-
vours to gain the esteem of Barbarians as well as
Greeks; do not you believe he will always have
the greatest value for one who he believes may be
useful and assistant to him in so noble a design?
If you would then prove acceptable, Callias, to
any one you love, you ought to consider and imi-
tate those methods by which Themistocles rose to
the first dignities of the state, and acquired the
glorious title of, The deliverer of Greece ; the me-
thods by which Pericles acquired that consummate
wisdom, which proved so beneficial, and brought
immortal honour to his native country. You
ought to ponder well how it was, that Solon be-

* There were Jive exercises, leaping, running, throwing the jave-
lin, fighting with the whirebat, and wrestling, and the victor was
to conquer in them all.

X

306 THE BANQUET OF XENOPHON.

carme the lawgiver to this republic of Athens, and
by what honourable means the Lacedaemonians
have arrived to such wonderful skill in the art of
war: and this last you may easily acquire, by en-
tertaining, as you do, at your house, some of the
most accomplished Spartans. When you have
sufficiently pondered all these things, and im-
printed those noble images upon your mind,
doubt not but your country will some time or
other court you to accept the reins of govern-
ment, you having already the advantage of a noble
birth, and that important office of high priest,
which gives you a greater lustre already, than any
of your renowned ancestors could ever boast of:
and let me add that air of greatness, which shines
in your person, and that strength and vigour that
is lodged in so handsome a body, capable of the
severest toils, and the most difficult enterprises."

Socrates having said all this to Callias, address-
ed himself to the company, and said : " I know
very well this discourse is too serious for a feast,
but you will not be surprised, when you consider
that our commonwealth has been always fond of
those who, to the goodness of their natural tem-
per, have added an indefatigable search after glory
and virtue. And in this fondness of mine for such
men, I but imitate the genius of my country."

After this, the company began to entertain one
another, upon the subject of this last discourse of
Socrates : when Callias, with a modest blush in his
face, addressed himself to him : " You must then
lend me," said he, " the assistance of your art, to

THE BANQUET OF XENOPHON. 307

which you gave such a surprising name* a while
ago, to render me acceptable to the common-
wealth, and that when it shall please my country
to intrust me with the care of its affairs, I may so
behave myself as to preserve its good opinion, and
never do any thing, but what tends to the public
good." — " You will certainly succeed ; do not
doubt it," said Socrates. " You must apply your-
self in good earnest to virtue, and not content
yourself, as some people do, with the appearance
of it only, as if that might suffice. For know,
Callias, that false glory can never subsist long.
Flattery or dissimulation may for a while varnish
over such a rotten structure ; but it must tumble
down at last. On the contrary, solid glory will
always maintain its post; unless God, for some
secret reasons, hid from us, think fit to oppose its
progress : otherwise, that sublime virtue, which
every man of honour should aim at, does naturally
reflect back upon him such rays of glory, as grow
brighter and brighter every day, in proportion as
his virtue rises higher and higher."

The discourse being ended, Autolicus rose to
take a walk, and his father following him, turned
towards Socrates, and said; " Socrates, I must de-
clare my opinion, that you are a truly honest man.'?

After this, there was an elbow chair brought
into the middle of the room, and the Syracusan
appearing at the same time; " Gentlemen," said
he, " Ariadne is just now entering; and Bacchus,
who has made a debauch to day with the gods, is

Procuring.

308 THE BANQUET OF XENOPHON.

coming down to wait upon her : and I can assure
you, they will both divert the company and one
another. Immediately Ariadne entered the room,
richly dressed, in the habit of a bride, and placed
herself in the elbow chair. A little after Bacchus
appeared, while at the same time the girl that
played on the flute struck up an air that used to
be sung at the festival of that god. It was then
that the Syracusan was admired for an excellent
master in his art: for Ariadne being perfectly
well instructed in her part, failed not to show, by
her pretty insinuating manner, that she was
touched with the air of the music; and that though
she rose not from her chair to meet her lover, she
yet expressed sufficiently the great desire she had
to do it. Bacchus perceiving it, came on dancing
toward her, in the most passionate manner, then
sat himself down on her lap, and taking her in his
arms, kissed her. As for Ariadne, she personated
to the life a bride's modesty ; and for a while,
looking down to the ground, appeared in the
greatest confusion : but at length recovering her-
self, she threw her arms about her lover's neck,
and returned his kisses. All the company ex-
pressed the great satisfaction the performance
gave them ; and, indeed, nothing could be better
acted, nor accompanied with more grace in the
acting. But when Bacchus rose, and took Ariadne
by the hand to lead her out, they were still more
pleased ; for the pretty couple appeared to embrace
and kiss one another after a much more feeling
manner than is generally acted on the stage.
Then Bacchus addressing himself to Ariadne, said,

THE BANQUET OF XENOPHON. 309

" Dost thou love me, my dearest creature?" —
" Yes, yes," answered she, " let me die if I do
not ; and will love thee to the last moment of my
life." In fine, the performance was so lively and
natural, that the company came to be fully con-
vinced of what they never dreamed of before;
that the little boy and girl were really in love
with one another : which occasioned both the
married guests, and some of those that were not,
to take horse immediately, and ride back full
speed to Athens, with the briskest resolutions
imaginable. I know not what happened after-
wards ; but for Socrates, and some who staid be-
hind, they went a walking with Lycon, Autolicus,
and Callias.

END OF THE BANQUET OF XENOPHON.

H I E R O :

ON THE

CONDITION OF ROYALTY.

TRANSLATED BY

THE REV. R. GRAVES.

\

HIERO:

ON THE

CONDITION OF ROYALTY.

A CONVERSATION BETWEEN HIERO AND SIMONIDES.

CHAP. I.

The poet Simonides being come to reside at the
court of Hiero king of Syracuse, one day as
they were conversing at their leisure, " Will you,
Hiero," said Simonides, " inform me of some par-
ticulars, which, it is reasonable to suppose, you
must know much better than I can do ?"

" What particulars then do you imagine," said
Hiero, " I can possibly know better than so
learned :.nd wise a man as you are generally ac-
knowledged to be?"

" Why," replied Simonides, " I have known
you, when you were yet a private man, and now
see you advanced to royalty. It is probable,
therefore, that you, who have experienced both
these states, should know better than I can do,

314 HIERO: ON THE

wherein the life of a king differs from that of a
private man, in regard to the pleasures or incon-
veniences attendant on each state."

" Well then," said Hiero, " but as you are now
in a private station, ought not you first to recall
to my remembrance the pleasures and inconveni-
ences of a private life? By which means, I shall
be better enabled to show you the difference of
the two states in question."

To this Simonides thus replied : " I think then,
Hiero, I have observed, that men in private life
possess all the genuine feelings of nature. They
receive pleasure and pain from the proper objects
of their several senses ; from visible objects by
their eyes; of sounds by their ears; of scents by
their nostrils; of food by the palate; and other
sensual enjoyments, the source of which every
one knows.

"It appears to me likewise," added he, " that we
receive agreeable or painful sensations from heat
and cold, from things hard and soft, heavy and
light, in the whole and in every part of the body.
But to perceive pleasure or pain from what is
good or evil (in a moral sense), belongs, I think,
to the mind alone : yet, in some sense, to the mind
and body in conjunction*.

" I find by experience also, that we receive
pleasure from sleep ; but, from what source, and
from what kind of sleep, and when this pleasure
arises, I own myself at a loss to explain. Neither
is this at ail surprising, as we certainly have less

* The meaning here is not very obvious;

CONDITION OF ROYALTY. 315

distinct perceptions when asleep, than when we
are awake."

To this Hiero answered : " I confess, Simoni-
des, I know not any sensations of pleasure or pain
that a king* can receive, besides those which you
have mentioned. And consequently I do not see,
hitherto, in what the life of a king differs from
that of a private person."

" Yet even in these particulars," answered Si-
monides, " there is a very material difference.
And, in each of these, kings experience infinitely
more pleasure and less pain than private persons."

" Ah!" cried Hiero, " this is by no means the
case : but be assured, that in all these respects,
kings taste much less pleasure, and feel much
more chagrin, than those individuals who are
placed in the middle ranks of life."

'; What you say," replied Simonides, " is alto-
gether incredible. For, if it were so, why should
such numbers, and those who are esteemed for
their sense and wisdom, be so ambitious of
royalty ? And, why do all mankind envy kings ?"

" Because," said Hiero, "they form their opinions
without having experienced both these conditions
of life. But I will endeavour to convince you of
the truth of what I assert, and will proceed in the
same order which you have suggested, and begin
with the pleasures of sight: for it was thence, I
think, that you commenced this discourse."

316 HIERO: ON THE

CHAP. II.

" In the first place then, if we reason from the
objects of sight, I am convinced that kings have
the least share of pleasure in that respect.

" Every country has its curiosities ; which de-
serve to be visited and viewed by strangers. Now
men in private stations can come or go to any part
of the world without ceremony; and into what-
ever cities they please, for the sake of the public
spectacles; and into those general assemblies* of
all Greece, where are collected together, whatever
is thought worthy of the attention and curiosity
of mankind.

" As for kingsf, they can rarely amuse them-
selves with spectacles of any kind. For neither
would it be safe for them to go, where they would
not be superior to any force which could be ex-
erted against them ; nor are their affairs usually
so firmly established at home, that they could
securely trust the administration of them to others,
and go out of their kingdoms. They could not
do it without the danger of being deprived of
their sovereignty ; and, at the same time, of being
unable to avenge themselves on those who had
injured them.

Yet you will tell me, perhaps, that spectacles

* The Olympic games. See the Appendix.
t The word kings must here mean tyrants.

a

CONDITION OF ROYALTY. 317

of this kind may be presented to kings, though
they remain at home. But I assure you, Simo-
nides, this is the case only with regard to a very
few : and even for those, such as they are, kings
must generally pay extremely dear. As they who
have obliged a king with any trifling exhibition
of this kind, expect to be dismissed at once with
a greater reward than they could hope for from
any other man after a whole life's attendance*."

CHAP. III.

" Weljl then," said Simonides, " granting that
you are in a worse condition, with regard to the
objects of sight, yet you have greatly the advan-
tage from the sense of hearing ; as you are inces-
santly entertained with the most delightful of all
music, that of your own praises. For all those
who approach you, applaud every thing you say
and every thing you do. And, on the contrary,
you are never exposed to what is most painful,
the hearing yourself censured or reproached. For
no one will venture to rebuke a king to his face."

" Alas !" answered Hiero, " what pleasure do
you imagine a king can receive from those who do

* It is probably a common remark, which I often heard from
-a man of rank and large fortune, that he could not afford to re-
ceive presents.

318 HIERO: ON THE

not speak \\\ of him, when he is convinced that,
although they are silent, they think every thing
that is bad of him? Or what delight can they
afford, who applaud him when he has so much
reason to suspect their praises of adulation?"

" Why really," replied Simonides, " I must so
far entirely agree with you, that those praises
must be most agreeable, which are bestowed on
us by men who are entirely free and indepen-
dent*."

CHAP. IV.

" However," added Simonides, " with regard
to the sense of taste, you surely cannot convince
any one but that you enjoy the pleasures of the
table more than the rest of mankind."

" I know," said Hiero, " that most men ima-
gine we must necessarily receive more pleasure in
eating and drinking; because they would do the
same, from the variety with which our tables are
served, than from what they usually meet with
at their own. For whatever is rare, and excels
what we are accustomed to, affords a greater plea-
sure. For which reason all men expect with joy
the approach of a feast, except kings; for their
tables being constantly provided to the full, can

* Xenophon says of Agesilaus, " That he was much pleased
with the praises of those who would have blamed him with equal
freedom, if he had acted improperly." — Agesil. ch. ii. §. 5.

CONDITION OF ROYALTY. 319

have no sort of addition on any festival occasions.
In this respect then, in the first place, by being
deprived of hope, kings are less happy than private
men.

" I make no doubt, likewise, but you yourself
have experienced that the more superfluous dishes
are set before us, the sooner we are cloyed with
eating. So that, with regard to the duration of
this pleasure, he who is served with such profu-
sion is in a much worse condition than one who
lives in a more frugal and less plentiful style."

" But after all," replied Simonides, " as long-
as the appetite for food continues, those must
certainly find more pleasure who feed at a sump-
tuous table, than those who are confined to cheap
and ordinary provisions."

" Do not you imagine then, Simonides," said
Hiero, " that in proportion to the delight which
any one takes in any thing, the more fondly he is
usually attached to it?"

" Undoubtedly," says Simonides.

" Have you then ever remarked, that kings
approach with greater delight to the food which
is prepared for them, than private persons do to
their frugal viands?"

" No, really," answered Simonides, " the very
reverse seems to me to be the truth of the case."

" For have you not observed," says Hiero,
" those many artificial preparations and variety of
sauces, of a sharp and poignant relish, to stimulate
the appetite, which are served up at the table of
kings?"

" I certainly have," replied Simonides ; " and

320 HIERO: ON THE

am convinced these high sauces are quite unnatu-
ral, and inimical to the health of man."

" Do you think then," said Hiero, " that these
unnatural delicacies can afford pleasure to any one,
but to those whose palates are vitiated by luxury
and indulgence? For my part, I know by expe-
rience (and you cannot be ignorant), that those
who have a good appetite want no artificial pre-
parations of this kind."

CHAP. V.

" Then as to those expensive perfumes which
you make use of," said Simonides, " I really be-
lieve that those who approach your persons have
more enjoyment of them than you yourselves have.
As in respect to those who have eaten any thing
of a disagreeable odour, the person himself is not
so much incommoded by it, as those who come
too near him."

" That is precisely the case," replied Hiero,
" with those who have constantly a variety of
food set before them. They eat nothing with an
appetite : whereas he who but rarely meets with
any delicacy, feeds upon it with a true relish,
whenever it makes its appearance."

CONDITION OF ROYALTY. 331

CHAP. VI.

" But, after all," says Simonides, " perhaps
the greatest incitement to your aspiring after
royalty are the pleasures of love. For in this
respect it is in your power to enjoy every object,
the most beautiful in its kind."

" Alas!" cries Hiero, " you have now pro-
duced an instance, in which you must certainly
know we are far less happy than private persons.
For, in the first place, those marriages are gene-
rally esteemed most honourable, and to confer the
greatest dignity, as well as pleasure, which we
contract with our superiors in rank and fortune:
and in the second place, are those of equals with
their equals : but to form an alliance of that kind
with an inferior, is disgraceful and injurious to
our character. Unless a king marries a stranger,
therefore, he must necessarily marry an inferior;
so that he can never enjoy what is most agreeable
in the married state.

" The attention and respect also which is paid
us by a woman of birth and spirit gives a man
great pleasure ; but, when paid us by a slave, it
affords us very little satisfaction. Yet if they
fail of that respect which is our due, we are pro-
voked and chagrined.

* In short, with regard to the mere sensual
pleasures of love, where marriage is out of the
question, kings have still less of that pleasure to

Y

322 1J1ER0: ON THE

boast of: for we all know, that it is love alone
which renders fruition so exquisitely delightful ;
but love is more rarely excited in the breast of
kings than of any other men. For we despise
easy and obvious pleasures; but the passion is
nourished by hope. And as a person who is not
thirsty never drinks with pleasure, so he who is
not stimulated by love knows not the true plea-
sure of enjoyment."

Hiero having thus spoken, Simonides, with a
smile, replied : " What is this which you assert,
O Hiero ! that love cannot be excited in the
breast of kings? Whence comes it to pass then,
that you are so fond of Dailocha, the most beauti-
ful of her sex?"

" Why truly, my Simonides," said he, " it is
not for what I could with so much ease obtain of
her, but for what it is least of all in the power of
kings to effect.

" I own I love Dailocha for what we naturally
desire to obtain from a beautiful object. Those
favours, however, which I so earnestly wish to re-
ceive voluntarily, and with mutual affection, I
could no more endure to extort by force, than I
could to do violence to my own person.

" To plunder and take by force from an enemy,
we consider as a real cause of exultation : but no
favours from a beloved object can give us any
joy, except those which are voluntarily bestowed.
From such an object, who returns our passion,
every thing is agreeable : her slightest regards ;
her trifling questions ; her childish answers ; and
the most agreeable of all, perhaps, and the most

CONDITION OF ROYALTY. 333

alluring, are her struggles and counterfeited re-
sentments. But, to possess by force a woman,
whom we love, is, in my opinion, to act more like
a robber than a lover. A robber indeed receives
some gratification from the idea of gain, and per-
haps from having done an injury to an adversary ;
but to take a pleasure in giving pain to a person
whom we love, and to treat one for whom we pro-
fess a regard, as if we really hated them ; and to
torment a woman, to whom our caresses are
odious and disgusting, is surely most detestable
and inhuman.

" In short, if a private person receives favours
from a woman whom he loves, it is an unequivo-
cal pledge of her affection ; as he knows she is
under no necessity to comply with his solicit-
ations.

" But a king has no right to imagine that he is
ever sincerely beloved*. For we know, that
those who submit to our pleasure through fear,
counterfeit as much as is in their power the air
and manner of those whose compliance is the
effect of a sincere affection. Yet, never are con-
spiracies against kings so frequently conducted as
by those who affect to love them with the great-
est sincerity."

* Un roy, qui peut s' assurer de cent mille bras, ne peut guores
s' assurer d'un cceur.— Fontenelle Dialog, des Morts.

324 HIERO: ON THE

CHAP. VII.

To all this Simonides replied : " Well, my good
Hiero, in regard to what you have hitherto alleged,
I confess they are but trifles ; for I see many men
of respectable characters, who voluntarily refrain
from the pleasures of the table, and are indifferent
to what they eat or drink, and also entirely abstain
from all intercourse with the fair sex.

" But in another respect there is certainly a
striking superiority of kings over private men ;
that you conceive and readily execute great pro-
jects ; that you have a greater abundance of what-
ever is excellent in its kind ; you possess the finest
and most spirited horses; the most beautiful arms;
the richest ornaments for your women ; the most
magnificent palaces, and those adorned with the
most sumptuous furniture; you are attended with
a greater number of domestics, and those of the
most expert and dexterous that can be found.
Add to this, that you have the most ample means
of avenging yourselves on your enemies, and of
rewarding your friends."

" Alas ! my Simonides," said Hiero, " that the
multitude are dazzled with the splendor of royalty
I am not at all surprised ; for the vulgar in
general seem to me to judge of happiness and
misery merely by appearances. Now, as royalty
displays to the eyes of the world those possessions

CONDITION OF ROYALTY. $QS

which are commonly esteemed the most valuable,
so it conceals the evils to which kings are ex-
posed in the inmost recesses of their soul, where
alone real happiness or misery reside.

" That these things, therefore, should escape the
notice of the multitude, I am not at all surprised,
as I said ; but, that you should be under the same
mistake, who form your judgement from reflexion
more than from external appearances, I own,
excites my astonishment. For my part, Simo-
nides, I assure you, from my own experience,
that kings have the least share of the greatest
goods, and much the largest portion of the great-
est evils, incident to human life.

" For instance, if peace is esteemed in the
opinion of mankind the greatest good, it is cer-
tain, the smallest portion of that good is allotted
to kings : and likewise, if war is the greatest evil,
the greatest part of that evil is the portion of
kings.

"In the first place then, unless the whole
country be engaged in a civil war, private indi-
viduals may securely go where they please, with-
out danger to their persons. Whereas kings* find
it always necessary to march as through an

* The reader must here advert, that in the Attic writers, the
word " tyrant" has three distinct senses. Sometimes, — 1st, a law-
ful king, appointed by the constitution of any country : 2dly, one
who usurps the sovereign power in a free state, whether he exer-
cise it with moderation, or with cruelty and injustice: 3dly, a
despot, or absolute monarch, who rules by force. In the sequel
of this discourse it is generally used in the last sense.

326 HIERO: ON THE

enemy's country; armed themselves, and attended
by guards completely armed.

" Moreover, private persons, if they go to
make war in an enemy's country, as soon as they
return home find themselves again in perfect se-
curity ; but kings, (I mean arbitrary despots)
when they return to their own capitals, find
themselves in the midst of the greatest number of
enemies. And if a more powerful enemy make
war upon any city, those who are attacked may
be in danger so long as they are without the
walls; but as soon as they have retreated within
their intrenchments, they find themselves in per-
fect security : whereas a tyrant, far from finding
himself safe, even within his own palace, has then
the greatest cause to be upon his guard.

" Again, when by negotiation peace is restored,
private persons find themselves freed from the in-
conveniences of war; but tyrants never really are
at peace with those whom they hold in subjec-
tion; nor dares a tyrant rely upon the faith of any
treaty which he makes with the rest of mankind.

" In short, there are wars indeed which free
states are obliged to carry on with each other, as
there are those which kin£js are forced to wage
with those whom they have deprived of their
liberty : but whatever inconveniences these states
may experience from such wars, the same occur in
those which kings are obliged to maintain.

" Both the one and the other are under a
necessity of being always armed, and continually
upon their guard, and of exposing themselves to

CONDITION OF ROYALTV. 327

great dangers : and if they chance to lose a battle,
or meet with any disaster, they are both thrown
into equal consternation.

" And thus far wars are nearly upon the same
footing, both with kings and free states. But
then the agreeable circumstances which those
experience from victory who serve under a free
state, to these tyrants are entirely strangers.
For when the individuals of a free city gain the
advantage over their adversaries in a battle, it is
not easy to express the pleasure which they feel
to see their enemies put to flight; their alacrity in
the pursuit, and their delight even in the havoc
which they make of their foes: how much they
glory in such an exploit; how splendid their
triumph; and how much they exult in the idea of
having augmented the strength of the common-
wealth*; every individual gives himself the credit
of having had a part in planning the expedition,
and of contributing to its success. Nay, you
will hardly find a man who does not magnify
his own prowess, and pretend to have slain more
with his own hand, than perhaps were left dead
on the field of battle. So glorious to every indi-
vidual floes the victory appear, which was ob-
tained by a free state f.

" As for a king, or tyrant, when he suspects

* Xenophon seems to speak with the feelings of a soldier and a
patriotic statesman.

t We might add here what Rousseau observes, " How many
sovereigns have been made unhappy by the loss of countries which
they had never seen ! "

S28 HIERO: ON THE

and is actually convinced that his subjects are
forming dangerous designs against him, if he puts
some of them to death, he is certain that he shall
not by that means bring over the whole city to
his interest; and is sensible at the same time, that
he is diminishing the number of his subjects; of
course he can neither rejoice (much less can he
pride himself) on such an achievement. Nay, he
extenuates, as far as is in his power, and makes an
apology for what he has done, as having been void
of any ill intention.

" And even after the death of those who were
the chief objects of his fear, he is so far from
being freed from his apprehensions, that he finds
it necessary to be still more upon his guard than
he was before. And thus does a tyrant live in a
continual state of war; as, from experience, I can
testify.

CHAP. VIII.

" Observe, in the next place, what kind of
friendships kings are capable of enjoying: but let
us first consider how great a blessing friendship is
to mankind. For when a man is sincerely be-
loved, his friends are always happy in his pre-
sence, and delight in serving and doing him good,
When he is absent, they anxiously wish for his
return; and when he does return, receive him

CONDITION OF ROYALTY. 339

with transports of joy : they rejoice with him in
his good fortune, and are eager to assist him in
his adversity.

" Neither has it escaped the attention of several
states, that friendship is the greatest and most
valuable good that mortals can enjoy. For, under
many governments, the laws permit adulterers
alone to be slain with impunity. And for this
reason ; that thew suppose them to alienate that
affection and friendship which a woman ought to
have for her husband. For if a woman, by any
extraordinary concurrence of circumstances, should
be guilty of an act of infidelity, the husband may
not perhaps esteem her the less, if he is convinced
that her friendship for him continues inviolate and
undiminished*.

" For my part, I esteem it so great an happi-
ness to be beloved by our friends, that we can
hardly have any thing further to wish for from
gods or men. But of this happiness, I am con-
vinced, no one enjoys less than tyrants or kings.
That what I assert is true, Simonides, attend to
the following particulars.

" The firmest friendships then seem to be those
which reciprocally subsist between parents and
their children; between brothers and brothers;
between husbands and their wives ; and lastly,
those which a daily intercourse produces between
companions and acquaintance.

* Comfortable doctrine. If a china dish happens to slip out of
a poor girl's hftnd, and is broken, who can blame her?

330 HIERO : ON THE

" Now, if you consider the affair attentively,
Simonides, you will find that^yivate persons enjoy
the greatest share of this affection : but amongst
kings or tyrants, how many do you find who have
put to death their own children; or, on the con-
trary, have perished by their own offspring ! How
many brothers who have slain each other to arrive
at the sovereign power ! How many tyrants, pos-
sessed of that power, have been murdered by their
wives, and by their associates who have professed
the greatest friendship for them? If, therefore,
those who were prompted by natural affection, or
obliged by the laws, to show a regard to kings,
have nevertheless expressed their detestation of
them ; how is it probable, do you think, that any
others should entertain any friendship for them?

CHAP. IX.

" Again ; as mutual confidence among man-
kind is a very great blessing, is not he who has
the least share of this confidence deprived of a
very great blessing? For, with what pleasure can
men converse familiarly together without mutual
confidence? What happiness can exist between
the sexes in marriage, if this confidence is
banished ? or, how can we bear even a domestic
in our family, if we have not an opinion of his
fidelity?

CONDITION OF ROYALTY. 331

" Of this happiness then, I mean, of relying
with confidence on those about us, no one par-
takes less than a tyrant : since he lives in a con-
tinual state of suspicion, even when the most
delicious food, or the most exquisite liquors, are
set before him. Insomuch that, before he makes
any offering or libation to the gods, he obliges
some domestic first to taste it, lest even in those
sacred viands something poisonous should be
concealed.

CHAP. X.

" Moreover, to every other mortal, their
country is held dear, and the chief object of
their affection : and the citizens of the same state
protect each other, without stipend, against their
slaves, and against other base assassins, that no
one may be exposed to any violent death. And
this precaution has been carried so far, that many-
laws have been enacted, declaring those polluted
who should associate or converse with an homicide.
Thus every private citizen lives in security under
the protection procured him by his country; but
even in this respect the very reverse is the case
with tyrants. For, so far from punishing those
who put a tyrant to death, they usually reward
them with distinguished honours. And, instead
of excluding them from the religious rites, as
they do those who have murdered a private

332 H1ER0: ON THE

citizen, they generally erect statues to them in
the temples of the gods.

" But should you imagine, that a king is more
happy, from possessing more wealth, than a private
individual, in this, my Simonides, you are ex-
tremely mistaken. For as an athlete never prides
himself on vanquishing one who is ignorant of
the gymnastic exercises, but is sensibly mortified
if he is overcome by his antagonist ; thus a king
takes no pleasure in having larger possessions than
a private subject; but he is greatly chagrined to
see other kings more opulent than himself: for
these only he considers as his antagonists, or
rivals, with regard to riches.

CHAP. XI.

" Neither can a king, in general, gratify his
wishes more readily than a private man. For the
object of a private man's utmost ambition is, per-
haps, no more than a house, a field, or a slave ;
but a king usually aims at the acquisition of
cities, of extensive provinces, harbours, or forti-
fied citadels; which are obtained with much more
difficulty and danger than those objects which
excite the wishes of private individuals.

" Nay, you will find but few that are really
poor amongst private persons, in comparison with
those who may be called so amongst sovereigns :

CONDITION OF ROYALTY. 333

For an abundance, or a sufficiency*, is not to be
estimated by the number of our possessions, but
by the exigences of our station: and, according
to this idea, whatever exceeds a sufficiency, may
be called too much, and what falls short of it, too
little. Now, much more ample revenues may not
be sufficient for the necessary expenses of a king,
than what would suffice a private person. As for
private persons, they are at liberty to contract
their daily expenses, as they find it convenient;
but kings have not the same privilege : for, as
their greatest and most necessary expenses are
employed for the maintenance of those who guard
their persons, to retrench these expenses, seem$
to threaten their immediate destruction.

" Then, how can we consider those as poor,
and the objects of compassion, who can obtain,
by lawful means, whatever they stand in need of?
But those who are under a necessity of being
guilty of unjust and dishonourable actions, how
can we but esteem them really poor and miserable
beings ? But tyrants are often forced to pillage
the temples of the gods, and plunder men, through
mere want of their necessary supplies : for, when
engaged in war, they must either keep on foot
a sufficient force, or inevitably perish by their
adversaries."

* See this subject elegantly treated by our author, at the begin-
ning of his Economics, infra*

334 11IER0: ON THE

CHAP. XI r.

" But, give me leave, my Simonides, to men-
tion another difficulty to which kings are. exposed.
They are equally capable, with private persons, of
distinguishing the merit of accomplished, of wise,
and of virtuous men. But, instead of viewing
them with pleasure and admiration, they behold
them with fear. They dread men of courage,
lest they should make some bold attempt in
favour of liberty. They dread men of great
parts, lest they should engage in some dangerous
plot; and virtuous men, lest the multitude should
wish to raise them to the sovereign power.

" Now when, from suspicion, they have secretly
freed themselves from men of this respectable cha-
racter, whom have they left to employ in their
service, but dishonest, or debauched, or slavish
wretches? They trust these dishonest miscreants,
because men of that character must fear, as much
as the tyrant himself, that if a city become free,
they will meet with their deserts : the debauched,
because from their luxury and sloth they will be
attached to the present power: slaves, because
being accustomed to the yoke, they will not wish
to be free. This then, in my opinion, is a most
mortifying reflexion ; to behold with approbation
men of virtue, and to be under a necessity of em-
ploying men of a character entirely the reverse."

CONDITION OF ROYALTY. 335

CHAP. Xlli.

" It is likewise necessary for a tyrant to show
a love and regard for the citv under his dominion:
for he cannot be happy, nor even safe, indepen-
dently of the affection of the citizens. And yet
the necessity he is under to support his authority,
obliges him, in some measure, to treat them with
severity. For tyrants do not wish to render their
subjects brave, or to see them well-armed ; but
they love to raise the power of a foreign force
over their countrymen, and to use them as the
guards of their person.

" Neither do they rejoice with their fellow-
citizens, when a fruitful year of corn produces
every thing in abundance. For the more indi-
gent the people are, the more humble and more
submissive they expect to find them."

CHAP. XIV.

*' But I will now lay before you, my Simo-
nides," added Hiero, " a true account of those
pleasures which I enjoyed, when I was a private
man, and which I find myself deprived of since I
became a king. I thqn conversed familiarly with

$36 HIERO : ON THE

my equals ; delighted with their company, as they
were with mine : and I conversed also with my-
self, whenever I chose to indulge in the calm of
solitude.

" I frequently spent my time in convivial en-
tertainments, and drinking with my friends, so as
to forget the chagrins to which human life is ob-
noxious ; nay, often to a degree of extravagance ;
to singing, dancing, and every degree of festivity,
unrestrained but by our own inclinations. But I
am now debarred from the society of those who
could afford me any delight, as I have slaves alone
for my companions, instead of friends : nor can I
converse agreeably with men in whom I cannot
discover the least benevolence or attachment to
me ; and I am forced to guard against intoxication
or sleep, as a most dangerous snare.

" But now, to be continually alarmed, either
in a crowd, or in solitude : to be in fear when
without guards, and to be afraid of the guards
themselves : to be unwilling to have them about
me without their arms, and to be under apprehen-
sions to see them armed ; what a wretched state
of existence is this !

" Moreover, to place a greater confidence in
strangers than in one's own countrymen; in
Barbarians, than in Greeks ; to be under a
necessity of treating freemen like slaves, and
to give slaves their freedom ; are not all these
things evident symptoms of a mind disturbed and
quite deranged by fear? Now this passion of fear
not only creates uneasiness, and diffuses a constant
gloom over the mind, but, being mixed with all

CONDITION OF ROYALTY. 337

our pleasures, deprives us of all kind of enjoy-
ment.

" But, if you have had any experience of
military affairs, Simonides, and have ever been
posted near a body of the enemy ; only recollect,
how little you were disposed either to eat or to
sleep in that situation. Such as were your uneasy
sensations on that occasion ; such, or rather more
dreadful, are those to which tyrants are continu-
ally exposed : for their imagination not only repre-
sents their enemies as encamped in their sight, but
as surrounding them on every side."

To this Simonides answered, " Your observa-
tion is extremely just. War is undoubtedly sub-
ject to continual alarms. Nevertheless, even
during a campaign, when we have previously
disposed our sentinels, we eat and sleep in the
utmost security."

" That is very true," said Hiero, " for the laws
watch over the guards themselves; so that they
are as much in fear on their own account as on
yours. But kings have only mercenaries for their
guards, whom they pay as they do their labourers
in the harvest. And though the principal duty of
guards is to be faithful to their trust, yet it is more
difficult to find one of that description faithful,
than the generality of workmen in any branch of
business ; especially, when these guards enlist
themselves for the sake of the stipend, and have
it in their power, in a short time, to gain a much
larger sum, by assassinating a tyrant, than they
would receive from the tyrant by many years'
faithful attendance.

338 HIERO: ON THE

CHAP. XV.

tc

As for what you observed," continued Hiero,
" that kings were to be envied for the power
which they enjoy, of serving* their friends, and of
subduing their enemies ; neither is this by any
means truer As for our friends, how can vou
suppose that we should be very desirous to serve
them ; when we are convinced, that he who is
under the greatest obligation to us, will be the
first to withdraw himself from our sight, and to
avoid any further intercourse with us : for no one
considers what he has received from a tvrant as
his property, till he is escaped from his power.

" Then, as for his enemies, how can you say,
that tyrants can so readily subdue them, when
they are sensible that every one is their enemy
who is subject to their power. They cannot put
them all to death, nor confine them all in prison.
For over whom could they, in that case, exercise
their dominion? But, although he knows them
all to be his enemies, he is under a necessity at
the same time, both to guard himself against them,
and yet to make use of their service.

" Be assured of this then, my Simonides, that
with regard to their fellow-citizens whom they
thus fear, it is equally painful to tyrants to see
them alive, and to put them to death. It is with
them as with a spirited horse, which we are afraid
to mount, yet are unwilling to put him to death

CONDITION OF ROYALTY. 339

on account of his good qualities, though we dare
not make use of him for fear of some fatal accident.
" The same is applicable to other possessions,
which are useful, and yet attended with some
inconvenience ; though we possess them with
anxiety, we cannot lose them without pain and
vexation."

CHAP. XVI.

Simontdes having listened to Hiero, replied :
n Well then, Hiero ; but honour and respect ap-
pear to me to be objects of so much importance,
that men submit to every kind of toil and danger
to obtain them. And you yourself, it should seem,
notwithstanding the many inconveniences which
you say attend on royalty, yet are thus strongly
attached to it, that you may be honoured and
respected ; that all your orders may be implicitly
obeyed ; that all men may have their eyes upon
you ; may rise from their seats, or give you the
way on your approach : in short, that all who are
about you, may testify their respect by their words
and their actions : for it is by these, and every
other instance of deference, that subjects con-
tinually show their respect to their kings.

" For my part, Hiero, I confess that I think
this desire of esteem and honour is the distinguish-
ing characteristic of man from other animals: for
it appears probable, that the pleasure arising from

340 HIERO: ON THE

eating, drinking, sleeping, and other natural func-
tions, are common to all animals. But the love
of honour is not discoverable in brutes, nor in all
men: insomuch, that those in whom the love of
honour or glory is most conspicuous, are usually
the furthest removed from mere brutes ; and are
commonly named men*, in its most noble sense,
by way of eminence. So that it is not without
reason, in my opinion, that you submit to all these
inconveniences which attend on royalty, when you
are so much more honoured and respected than
other men. For, of all the pleasures which man-
kind can enjoy, no one seems to approach nearer
to divine than that which they receive from being
honoured and respected."

To this Hiero replied : " But, I assure you, my
Simonides, that the honours which are paid to
kings are extremely similar to the pleasures which,
I have already shown you, they receive from lovef.
For neither are those compliances which are shown
us by them who are void of a reciprocal affection,
to be esteemed as favours ; nor can those which
are extorted by force, give us any pleasure. In
like manner, we ought not to consider as marks of
respect, those honours which are paid us by such
as fear us J. For how can we suppose, that they
who rise from their seats to those who have in-
jured them, or that give the way to those who
tyrannise over them, can possibly entertain any
real honour or regard for them ? We, every day,

* The Greek has two words to express this ; utopu;, and arOpaw**.
I Sec chap. vi. I See the Appendix.

CONDITION OF ROYALTY. 341

make presents to those whom we hate; and this
at the very time when we are most apprehensive
of suffering from their power; but these things
ought certainly to be considered as acts of servi-
lity : whereas real respect must proceed from quite
contrary causes. For when we think a man is
capable to do us service, and we really enjoy the
effects of his good-will, we then celebrate his
praises with pleasure ; every one considers him as
his benefactor ; pays him the utmost ^ference;
rises from his seat on his approach, not from fear,
but love; they present him with crowns*' and
other donations, as a tribute to his virtue and
public spirit. In this case, in my opinion, both
those who bestow these marks of respect on such
a man confer substantial honour, and he who is
thought worthy of them is truly and effectually
honoured ; and I cannot but pronounce him an
happy man who is thus honoured and respected.
For, instead of forming conspiracies against such
a man, I observe, that every one is solicitous to
prevent his suffering any injury ; so that he spends
his life happily, free from fears, from envy, and
from danger : a tyrant, on the contrary, assure
yourself, Simonides, passes every day and night as
if all mankind had already condemned him to
death for his injustice."

* This is to be taken in its literal sense, as it was a custom
amongst the Athenians to present a crown to any citizen who bad
signalized himself on any particular occasion. This gave rise to
Demosthenes's well-known Oration, " de Corona."

342 HIERO: ON THE

CHAP. XVII.

Having heard all these particulars, " Whence
comes it to pass then," cries Simonides, " if the
condition of royalty is so wretched, and you are
convinced that it is so, that you, Hiero, do not
free yourself from so great an evil? Yet neither
you, nor any one else, who was in possession of
royalty, ever voluntarily resigned it."

" It is for that very reason, my Simonides,"
replied he, " that the condition of a king is the
most wretched state imaginable : for there is
really no possibility of resigning it with safety.
Indeed, how can a.tyrant find sufficient resources,
either to restore that wealth which he has extorted
from his subjects ; or to recompense those whom
he has suffered to languish in prison ? or how
can he restore life to those whom he has put to
death ?

" In short, my Simonides, if ever any man could
be a gainer by hanging* himself, a tyrant would be
so : for he alone is in a situation to which he can
hardly submit, nor yet gain any thing by quit-
ting it."

* Avay^aa^ai : literally so.

CONDITION OF ROYALTY. 343

CHAP. XVIII.

Simon ides, resuming the discourse, thus re-
plied: " Now then, O Hiero! I am no longer
surprised, that you speak so disadvantageous^ of
the condition of royalty : since, ambitious as you
are to gain the friendship of mankind, you find it
an invincible obstacle to your wishes. I think,
however, I can convince you, that sovereign
power is so far from preventing one who is pos-
sessed of it from being beloved, that it gives him
a great advantage in that respect over a private
individual.

" In considering this subject, however, I will
not insist, that, because a king has more power,
he therefore can bestow greater favours upon his
friends: but, suppose a private person and a king-
do the same thing, let us inquire which confers
the greatest obligation. — To begin with matters
of the least importance.

" Suppose a king and a private person to
address any one whom they chance to see in an
obliging and affectionate manner; to which of
the two will such a one listen with the greatest
satisfaction ? Or, let them proceed to praise or
compliment him ; whose praises, do you imagine,
would affect him the most sensibly ? Or, let each
of them invite him to an entertainment after the

344 HIERO : ON THE

sacrifice*; to which of the two do you think he
would esteem himself the most obliged for that
honour? Let both of them pay him the same
attention when he is sick; is it not evident like-
wise, that the kind offices cf those who have the
most power, give him the most sensible pleasure?
Lastly, let each of them make him equal presents ;
is it not visible also, that favours of half the value
from a great man have more weight, and impress
him with a deeper sense of gratitude, than those
of double the value from a private person ?

" Nay, there appears to me a certain dignity
and grace which the gods have attached to the
very person of a king; which not only adds a
lustre to his appearance, but makes us really
behold the same man with more pleasure, when
vested with authority, than when in a private
station : and, in general, we certainly take a pride
and are more delighted to converse with our supe-
riors than with our equals f.

" As for the favours of the fair sex, which
supplied you with the principal complaint against
the condition of royalty, they are the least dis-
gusted with the old age of a prince, and the repu-
tation of those with whom he has an amour do not
suffer any diminution. For the honour which he
does them, adds a lustre to their character: so

* Among the Greeks, they usually invited their friends, after the
sacrifice, to partake of what remained of the victims ; that is, the
best and greatest part, says Mons. Coste.

t This sentiment will not be relished in this enlightened age ;
but, perhaps, the philosopher intended it as a delicate compliment
to Hiero, who had been a private man.

CONDITION OF ROYALTY. 345

that what is ignominious in such a connexion
seems to disappear, and what is honourable
appears with more splendour.

" Then, as by equal services you confer greater
obligations, why ought not you to be more be-
loved than private persons, since you have it in
your power to be much more useful to mankind,
and to bestow more liberal donations than any
private individual can possibly dor"

" It is," replied Hiero, with some vivacity, "be-
cause, my Simonides, we are under the necessity
of doing more invidious and unpopular acts than
private persons usually do. We must raise money
by imposing taxes, if we would have sufficient for
our ordinary expenses : we must have persons to
guard what is necessary to be guarded : we must
punish crimes, and restrain the injurious and pe-
tulant; and when any occasion requires expedi-
tion, and an attack is to be made, either by sea or
land, we are responsible for the success, and must
take care not to give the charge either to negli-
gent or cowardly commanders.

" Moreover, a king is obliged to have merce-
nary troops, and nothing is more odious or insup-
portable to a free city, than the burthen of such
an expense: for they naturally suppose, that these
troops are kept in pay, not merely for state, but
to enable him to tyrannise over his subjects."

346' HJERO: ON THE

€HAP. XIX.

To this Simonides again replied : " I do not
deny, O Hiero ! that all these affairs must be care-
fully managed. But, amidst this variety of con-
cerns, as there are some which render those who
have the charge of them extremely odious, there
are others which have a contrary effect.

" Thus, to instruct mankind in things the most
excellent, and to honour and applaud those learned
men who perform this service with industry and
care, is a duty, the performance of which must
procure the love of all good men. On the con-
trary, to be forced to rebuke and treat with seve-
rity, to fine and chastise, those who do ill, these
things must certainly render a king odious and
unpopular.

" I should think it advisable, therefore, for a
prince, when the occasion requires it, to employ
others to inflict punishments, and to reserve to
himself the distribution of rewards. And that
this conduct is attended with good effects, experi-
ence testifies.

" Thus, for instance, at our public solemnities,
when the different choirs contend for victory, he
that presides over the contest, distributes the
prizes, but leaves to the magistrate the care of
collecting the bands, and to others, that of in-
structing them, and of correcting those who are

CONDITION OF ROYALTY. 347

defective in the performance. By this means the
agreeable part is executed by the president, and
whatever is of a contrary kind is committed to
others. What forbids, therefore, to manage other
political affairs in the same manner? For all cities
are usually divided, some into tribes, others into
classes, and others into centuries and the like ;
and each of these divisions has its proper chief,
who presides over them.

" If, therefore, we were to propose rewards to
these different bodies, (as we do in the musical
contests to the different choirs) to those who
were the best armed, or who kept their ranks
best, or showed most skill in horsemanship, or
most courage in an engagement, or most justice
in their civil transactions, it is reasonable to sup-
pose, that, through emulation, all these several
duties would be more strenuously performed;
and, animated by the love of glory, they would
be more ready to march whenever the service re-
quired, and would more cheerfully contribute to
the necessities of the public.

" Again : one of the most useful employments
in anv state, but which it never has been usual to
encourage by motives of emulation, is agriculture.
Now this would flourish much more, if rewards
were publicly established in different parts of the
country and the villages, for those who showed the
greatest skill in the cultivation of their land ; and
from thence great advantages would accrue to
those individuals who diligently applied them-
selves to their occupation : the public revenues
would be greatly augmented ; temperance and so-

348 HIERO: ON THE

briety would attend this laborious occupation, as
vice and immorality seldom spring up amongst
those who are constantly employed.

" If, likewise, trade or commerce is advanta-
geous to the commonwealth ; if he were to be
the most honoured, who applied himself with the
greatest diligence to trade, the number of mer-
chants would be increased in proportion. And if
it were publicly made known, that he who should
discover any new method of increasing the pub-
lic revenue, without detriment to individuals,
should be well rewarded ; neither would this kind
of speculation be so much neglected.

" In short, if, in every branch of science, it
were made manifest, that no one who discovered
or introduced any thing useful to the state would
be unrewarded, this consideration would excite
numbers to apply themselves strenuously to make
such discoveries. And when many rival competi-
tors for this honour were thus constantly employed
in the service of the public, a greater number of
useful discoveries must necessarily be made.

" But if you are apprehensive that all these
prizes and rewards should be attended with too
great expense, consider, O Hiero ! that there are
no commodities that cost less than those which
are purchased by this means. Do you not see,
every day, to what vast expense, to what cares
and toils, men submit, for a very trifling reward,
in the chariot- races, the gymnastic exercises, and
in the musical contests between the several
choirs*?"

* At the public festivals and solemnities,

CONDITION OF ROYALTY. 349

CHAP. XX.

u What you observe, my Simonides, is ex-
tremely reasonable," said Hiero; " but in regard
to the troops which I have in pay, can you give
me any advice how to render myself less odious
to my subjects on that account? or, would you
say, perhaps, that if a prince could make himself
beloved, he would have no longer need of guards?"

" By no means," replied Simonides, " he cer-
tainly would still want guards. For, I am sensi-
ble, it is with some men, as with some horses, the
more plenty they have, and the better they are fed,
the more fierce and unmanageable they are. Now
nothing can keep in awe these turbulent spirits,
but a strong military force, such as you now em-
ploy.

" As for the virtuous and peaceable citizens,
you cannot, in my opinion, do them a greater ser-
vice, than by maintaining these troops in your
pay. You maintain these mercenaries, 'tis trut,
as guards of your own person: but it frequently
happens, that the masters have been massacred
by their slaves. You ought, therefore, particu-
larly to give it in charge to your guards, to con-
sider themselves as the protectors of the citizens
in general: and to give them immediate assistance
if ever they perceive them forming any such dan-
gerous designs against them. For there are (as
every one knows) in all cities those desperate

350 KIERO: ON THE

villains, over whom, if your guards are ordered to
keep a watchful eye, the citizens, in this respect,
would acknowledge their utility.

" Further yet, your troops may probably give
protection and security to the labourers and to the
cattle in the country ; not only to your own
private possessions, but to the proprietors in ge-
neral. And, likewise, by guarding certain advan-
tageous posts, leave the citizens at leisure to
attend their private affairs in the utmost tran^

quillity.

" Add to this, that to discover and prevent
any secret and sudden irruption of enemies to
the state, who can be more alert or more ready at
hand, than such a standing force, always under
arms and united in one body? And, in time of
war, what can be more useful to the citizens,
than these mercenary troops ? For it is natural to
suppose, that, they will be more willing to undergo
fatigue, and to expose themselves to danger, and
more vigilant for the public good.

" In fine, the neighbouring states must necessa-
rily be more desirous to live in peace with those
who have constantly an armed force on foot ; for
these regular troops have it most in their power
to protect their friends, and to annoy their ene-
mies.

" Now, if your subjects are convinced that
these forces never injure those who do no injury
to others ; but, on the contrary, keep in awe the
turbulent, and assist those who are unjustly op-
pressed; watch over and expose themselves to
danger for the public good : how can they avoid

CONDITION OF ROYALTY. 351

contributing with pleasure to their support? At
least they often maintain guards at their own pri-
vate expense for things of infinitely less moment.

CHAP. xxr.

u It is necessary likewise, Hiero ! that you
should contribute cheerfully part of your own
revenues for the service of the public. For it
appears to me, that what a king lays out for the
public, is more usefully bestowed than what he
spends on his own private account. Let us con-
sider the affair more minutely. Which of the two,
do you imagine, would be most to your credit; —
a palace, built in an elegant style, at an enormous
expense, for your own use; or to adorn the whole
city with public edifices, walls, temples, porticoes,
squares, and harbours ? Or which would make you
more formidable to your enemies;— to be adorned
yourself with the most splendid armour, or to
have the whole city completely armed?

" Or, which do you think the most probable
method of augmenting your revenues; — by ma-
waging to advantage your own private property
alone, or by contriving by what means the in-
dustry of the whole city may turn to the best
account?

11 As the breeding horses for the chariot-race
is esteemed one of the most noble and most magni-

352 HIERO : ON THE

ficent amusements for a prince, which do you sup-
pose is most honourable ; — that you* alone should
provide and send to the public games more chariots
than all the rest of Greece ; or, that the greatest
part of your subjects should breed horses and con-
tend for the prize at those games? Which do you
deem the most noble ; — the superiority which you
gain over others in the managing your chariot ;
or that which you acquire by making happy the
city over which you preside?

" For my part, Hiero! I think it by no means
consistent with propriety, or even decent, for a
prince to enter the list with private persons ; for,
if you are victorious, you would be so far from
being applauded, that you would incur the odium
of the public, as having supplied the expenses of
your victory from the substance of many wretch-
ed families. And if you were vanquished, you
would be exposed to more ridicule than any pri-
vate individual.

" But, if you would listen to me, Hiero, permit
me to advise you to enter the lists against the
governors of other states : and if you can render
the city over which you preside, more happy than
those, you may be assured, that you obtain the
victory in the most noble contest in which a
mortal can engage.

" And, in the first place, you will succeed im-
mediately in the grand object of your ambition,

* Hiero, it is well known from the Odes of Pindar, was parti-
cularly attached to the Olympic games. See West's and Banister's
translations of Pindar.

CONDITION OF ROYALTY. 353

the gaining the love of your fellow-citizens : and,
in the next place, this victory of yours will not
merely be proclaimed by a single herald, (as at
the Olympic games) but all mankind will concur
in celebrating your virtue.

" And you will not only attract the respect of
a few individuals, but the love of whole cities ;
and not only be admired privately within the
walls of your own palace, but publicly, and by the
whole world.

" You may also, if you desire it, either go
abroad to see any thing rare or curious, or satisfy
your curiosity though you remain at home. For
there will always be a crowd of those about you,
who will be proud to exhibit whatever they have
discovered, either ingenious, beautiful, or useful;
and of those who will be ambitious to serve you.

" Every one who is admitted to your presence,
will be devoted to your person ; and those who
live at a distance will passionately desire to see
you. So that you will not only be respected,
but sincerely and cordially beloved by all men.
You will be under no necessity of soliciting the
favours of the fair sex, but must even suffer your-
self to be solicited by them. You will not be
afraid of any one, but every one will be anxious
for your preservation.

" Your subjects will pay you a voluntary obe-
dience, and carefully watch for the safety of your
person. And should you be exposed to any dan-
ger, you will find them alert, not only to assist
you, but to protect you*, and avert the danger,

A A

354 HIERO: &c.

at the hazard of their own lives. You will be
loaded with presents; nor will you want friends
to whom you may have the pleasure of imparting
them. All men will rejoice in your prosperity,
and will contend for your rights as earnestly as
for their own. And you may consider the wealth
of your friends* as treasure laid up for your use.

" Take courage then, Hiero, enrich your
friends with a liberal hand ; for by that means you
will enrich yourself. Augment the power of the
state, for thus you will render yourself more
powerful, and secure alliances in time of war.

" In a word, regard your country as your own
family ; your fellow-citizens, as your friends; your
friends, as your own children ; and your children,
as your own life : but endeavour to surpass them
ail in acts of kindness and beneficence. For if
you thus secure the attachment of your friends
by acts of beneficence, your enemies will not be
able to resist you.

To conclude : if you regulate your conduct
according to these maxims, be assured, Hiero,
you will obtain the most honourable and most
valuable possession which mortals can possibly
enjoy ; you will be completely happy, yet unenvied
by any one."

* See Appendix.

APPENDIX.

No. I.

Respublica, res est populi, cum bene et juste
geritur; sive ab und rege, sive a paucis optimati-
bus, sive ab universd populd. Cum verd injustus
est rex, quern tyrannum voco ; aut injusti opti-
mates, quorum consensus factio est; aut injustus
est populus, cui nomen usitatum nullum reperio;
nisi ut etiam ipsum tyrannum, adpellem; non jam
vitiosa sed omnino nulla respublica est : Quoniam
non est res populi, cum tyrannus earn factiove
capessat; nee ipse populus jam populus est, si sit
injustus ; quoniam non est multitudo juris con-
sensu et utilitatis communione sociata.

Fragm. 1. 3. de Republicd.
" A legitimate commonwealth is where the
common-weal or good of the whole is consulted ;
whether under a king, an aristocracy, or a demo-
cracy. But if either of these act unjustly, or in
defiance of the law, there is no longer a common-
wealth; nor are the people properly a people, but
a mob; because not united under common laws,
or a community of rights and advantages." This
is partly the sense, but it cannot well be literally
translated.

356 HIERO: ON THE [Appendix.

No. II.

Tully, in bis pleadings against Verres, not
only calls Syracuse, " maximam Graeciae urbem
pulcherrimamque," — the largest and most beautiful
city of Greece, — but is so minute in his description
of its harbours, temples, and theatres, and of the
statues and pictures of which Verres plundered
them, that it seems to have exceeded almost any
other city in the world ; which is partly confirmed
by the ruins yet remaining, as described by Mr.
Brydone, Watkins, &c.

No. III.

Diodorus Siculus calls him <pi\<£pyvf>& xau
P»*»®», covetous and cruel, &c. But Pindar, who
resided much at the court of Hiero, and has cele-
brated his victories at the Olympic games, speaks
of him as a truly virtuous character. And indeed
a man that was notorious for any crime or de-
praved morals, could not be a candidate at those
games. And the glory acquired by a victory in
the chariot-races, or in the gymnastic exercises,
or the more liberal arts, history, poetry, &c.
seemed to supersede all other virtues.

Appendix.] CONDITION OF ROYALTY. S57

The mere English reader, who has taken his
ideas of the Olympic and other games of ancient
Greece, from what he has seen or heard of our
Newmarket sports, or our boxing-matches, which
are usually an assembly of gamblers and pick-
pockets, attended with every species of profligacy
and blackguardism, will be astonished at the ve-
neration in which those games were held by all
ranks of people, and the almost divine honours
which were paid to them who gained the prize on
those occasions, who were almost literally exalted
to the rank of demigods, as Horace has observed:

" Palmaque nobilis

u Terrarum dominos evehit ad Deos."

Od. i. b. i.

But these solemn games were originally insti-
tuted by the command of the Delphic oracle, to
put a stop to a great pestilence, which, with the
continual wars between the petty states of Greece,
had almost depopulated the country : so that they
had partly a religious and partly a political view:
as, during these solemnities, even states that were
at war wkb each other were obliged to suspend
their hostilities, and join the general assembly of
all Greece.

The utility of the gymnastic exercises, to
render the body more hardy and active ; and of
the chariot races, to encourage the breeding and
management of horses*, was indeed in time de-

* The Greeks were so ignorant, in the earlier ages, of the raa^
nagement of horses, lhat the table of the Centaurs, probably, took
its rise from seeing some Thessalians on their backs at a distance.

358 HIERO: ON THE [Appendix.

feated, by their sacrificing the end to the means,
and making them mere prize-fighters, instead of
good soldiers, &c.#

Plutarch has recorded a few wise sayings and
anecdotes of Hiero, which seem to indicate this
mixed and motley character.

He said, " That no man was impertinent, who
told him freely what ought not to be concealed ;
but that he who told what ought to be concealed,
did an injury to the person to whom he told the
secret: for we not only hate the man who dis-
covers, but him who has heard what we wish to
conceal."

It is a common anecdote of Hiero, that a
stranger having hinted to him that his breath was
offensive, he expostulated with his wife for having
never mentioned that circumstance to him. " I
thought," said she, (with great simplicity) " all
mens breath smelled the same." An amiable and
artless proof of her fidelity to a suspicious hus-
band !

I am sorry to add, " that Hiero fned the cele-
brated comic-poet, Epicharmes, for having uttered
something indecent when his wife was present."
A frown from a king would have been sufficient,
and have shown a love of virtue; a fine savoured
rather of the love of money.

* See West on the Olympic Games, p. 184.

Appendix.] CONDITION OF ROYALTY. 359

No. IV.

** Non enim Poeta solum suavis, verum etiam ceteroqui
doctus sapiensque."

De Nat. Dcorum, lib. i.

. Simonides seems to have been a very elegant
writer, from the fragments which remain of his
poetry.

The coarseness of his satire on women must be
imputed to the simplicity of the age in which he
lived ; (about four hundred and fifty years after
the Trojan war) and to the low rank of the ladies
who were the subject of his satire.

Mr. Addison has given the substance of this
satire in the third volume of the Spectator, No.
209. But, in the character of a slut, whom Si-
monides compares to a sow, Mr. A. has, out of
delicacy, lost the idea of the original, ztixh/stou,
" she grows fat amidst the filth of her sty;"
which he translates, " her familv is no better
than a dunghill." He concludes his satire with a
description of a good woman, whom he compares
to a bee. Solomon concludes his book of Pro-
verbs in the like manner; but as that of Simonides
is a mere sketch, it cannot be compared with
Solomon's beautiful picture*.

* Proverbs, chap. xxxi.

560 HIERO : ON THE [Appendix

Horace has almost literally translated some of
his moral sentences, L. ii. Od. 13; and L. iii. Od. 2.

" Mors et fugaccm persequitur virum."

Oa,vccl<&' iCfrhv.i x,a» rov (pvyofjt.ccx.ov.

Tully has recorded his answer to Hiero, who
asked him " what God was ?" Simonides desired
a day to consider of it. Being asked the same
question the next day, he desired two days for
that purpose, and thus often doubled the number.

Hiero, being greatly surprised at this, inquired
the reason of his conduct. " Because," said Si-
monides, " the longer I consider the subject,
the more obscure it seems to be." — De Naturd
Deor. lib. i.

The following reflexions on human life, though
now trite, were not so, probably, three thousand
years ago. It appears to have been the received
opinion at that time, that Homer was a native of
Chios; that, at least, was his chief residence, where
the present inhabitants pretend to point out the
very place in which he established a school in the
latter part of his life.

ON THE BREVITY OF HUMAN LIFE

FROM SIMONIDES.

How swiftly glide life's transient scenes away !
" Like vernal leaves men flourish and decay."
Thus sung, in days of yore, the Chian bard ;
This maxim all have heard, but none regard.

Appendix.] CONDITION OF ROYALTY. 36 1

None keep in mind this salutary truth,
Hope still survives, that flatters us in youth.
What fruitless schemes amuse our blooming years!
The man in health, nor age nor sickness fears;
Nay, youth's and life's contracted space forgot,
Scarce thinks that death will ever be Ms lot.
But thou thy mind's fair bias still obey,
Nor from the paths of virtue ever stray.

The original seems to inculcate the Epicurean
maxim of " indulge genio" as Buchanan translates
it; which would incline one to believe that these
lines were of an age subsequent to Simonides.

No. V.

Nothing can give us a more lively idea of
the perpetual alarms and anxiety of a tyrant, than
Tully's sketch of the elder Dionysius ; which,
though familiar to every scholar, may not be dis-
agreeable to the English reader.

After describing him as possessed of many
natural advantages, and as a man of great abilities,
and (as an ingredient of happiness) very temperate
in his way of life, he proceeds : —

" Though Dionysius," says he, " had a number
of friends and relations, with whom he lived on
the most intimate and familiar terms, yet he placed
no confidence in any of them; but committed to
those slaves whom he had selected from wealthy

362 HIERO: ON THE [Appendix.

families, and given them their freedom, and to
some foreign mercenaries, the guard of his person.
Thus, from an unjustifiable ambition of domineer-
ing over other people, he delivered himself up to a
kind of voluntary imprisonment.

" Nay, he grew at length so astonishingly
suspicious, that he would not trust his throat to a
barber, but taught his own daughters to shave :
so that these young princesses, like little female
barbers*, performed the mean and servile offices
of shaving and cutting the hair of their own father.
And even from them, when they grew up, he took
away his razors and every thing of steel, and in-
structed them to burn off his beard with the inner
rinds'f" and shells of the walnut.

" Neither did he ever go to the apartments of
his two wivesj, by night, till it had been first
searched and scrutinized with the utmost care.
And having his bed-chamber surrounded with a
broad ditch, the passage was secured by a narrow
wooden bridge, which, after fastening his door, he
himself drew up. In short, to such an extreme did
his apprehensions carry him, that he never ven-
tured to harangue the people but from the top of
a lofty tower.

" But this tyrant himself has sufficiently shown
us what degree of happiness he enjoyed. For,
when Damocles, one of his flatterers, was enume-
rating the abundance of his wealth, his grandeur,

'* Ut Tonstriculae. t Putaminibus.

I It may be worth while to read the account of the magnificence
with which he brought home his two wives, — one drawn by four
white horses, &c. — Univer. Hist, from Diod. Sic.

Appendix.] CONDITION OF ROYALTY. 336

his power, and the magnificence of his royal
palaces; and, in a strain of adulation, insisted
upon it, that there never was a more happy man
existed." " Will you then, Damocles," says the
tyrant, " since you are so delighted with my way
of life, have vourselfa taste of it, and make the
experiment?" " As Damocles, of course, answered
in the affirmative, he ordered him to be seated on
a golden sofa, covered with a fine mattress, and
sumptuous carpets, highly wrought in the most
eleoant taste; the table set out with the most
exquisite dainties ; the room adorned with cabi-
nets, with gold and silver vases, highly embossed;
perfumes, garlands of flowers, and incense burn-
ing : to crown all, he was served by the most beau-
tiful slaves, who were ordered carefully to watch
his eye, and attend his nod. In short, Damocles
felt himself the happiest of mortals.

" But, alas! in the midst of these splendid
preparations, Dionysius had ordered a glittering
naked sword to be suspended from the ceiling,
by a single horse-hair, immediately over the head
of this happy man.

" Now, therefore, the whole visionary scene
instantly vanished : he no longer beheld the
beautiful attendants, nor the plate, so artificially
carved ; nor could he touch any of the delicacies
on the table; the garlands dropped from his head.
In short, he begged of the tyrant to let him de-
part, for he did not wish to be happy upon such
terms." Does not Dionysius himself, then, suffi-
ciently demonstrate, that no one can possibly be
happy in a state of continual terror and anxiety,

364 HIERO: ON THE [Appendix.

like that of the tyrant? — Tusc. Quest, lib. v.

C. XX.

I cannot forbear mentioning a peculiar source
of misery to Dionysius : he unfortunately took it
into his head, that he excelled all others in poetry,
as well as in power; and was so offended with his
friend Philoxenus, for attempting to undeceive
him in that particular, that he in his wrath sent
him instantly to that horrible dungeon, called
the Latumise, or Stone-Quarries. He was set at
liberty, however, the very next day, and restored
to favour: and the tyrant made a noble entertain-
ment on the occasion. But, in the midst of their
jollity, the prince was determined to gain the
applause of Philoxenus, whose approbation he
preferred to that of a thousand flatterers. He
desired him, therefore, to divest himself of envy,
(for Philoxenus was a poet as well as a critic) and
declare his real sentiments. Philoxenus could
not dissemble; and therefore, without making
any answer to Dionysius, turned to the guards,
who always attended, and with an humorous air,
desired them to carry him back to the Stone-
Quarries.

Dionysius (though probably piqued) said, the
wit of the poet had atoned for his freedom. —
Plut. Moral.

N. B. It was Dionysius the younger, who,
after enduring the miseries of royalty, was con-
demned to be a schoolmaster.

Appendix.] CONDITION OF ROYALTY. $65

No. VI.

Montaigne, who has pillaged every ancient
classic author, quotes and enlarges upon some of
Hiero's sentiments; but gives them the vulgar
turn, to prove that kings and beggars, if stripped
of their external appendages, are upon a level,
which few people now a clay will dispute. The
following, however, are put in a striking light.

" The honour we receive from those that fear
us does not deserve the name ; that respect is paid
to my royalty, not to me. Do I not see, that the
wicked and the good king, he that is hated, and
he that is beloved, has the one as much reverence
paid him as the other? My predecessor was, and
my successor will be, served with the same cere-
mony and parade as myself. If my subjects do
not injure me, it is no proof of their good-will
towards me. -It is not in their power, if they
were inclined to do it. No one follows me from
any friendship which subsists between us : there
can be no friendship contracted, where there is so
little connexion or correspondence. All that they
say or do is pretence and show : I see nothing
around me but disguise and dissimulation."— -
Lib. i. c. 42.

366 HIERO : &c. [Appendix.

No. VII.

I shall conclude these extracts with a short
one from Lord Bolingbroke's " Letter on Patriot-
ism." Speaking of superior spirits, whether in-
vested with royalty, or placed in other elevated
situations, " They either appear," says he, " like
ministers of divine vengeance, and their course
through the world is marked by desolation and
oppression, by poverty and servitude; or, they are
the guardian angels of the country they inhabit;
busy to avert even the most distant evil, and to
maintain or to procure peace, plenty, and the
greatest of human blessings, liberty."

P. S. I have availed myself of Peter Coste's
French translation, but have never adopted an ex-
pression without having first examined the original
with the most scrupulous attention.

KXD OF HIERO : ON THE CONDITION OF ROYALTY.

THE SCIENCE

OF

GOOD HUSBANDRY;

OR

THE ECONOMICS OF XENOPHON.

TRANSLATED BY

R. BRADLEY, F. R.S.

VROFESSOR OF BOTANY IN THE UNIVERSITY OF CAMBRIDGE.

THE SCIENCE

OF

GOOD HUSBANDRY;

OR

THE ECONOMICS OF XENOPHON.

I remember once to have heard the learned
Socrates reasoning- with Critobulus, concerning
the management of an house, in the following
manner :

Soc. " Tell me, Critobulus, whether the order-
ing of an house is a science, such as that of
physic, of the brasiers, and of the masons?"

Crib " My opinion is, that the good manage-
ment of an house is as great a science as either
masonry, physic, or any other; from whence
we may infer there is a distinct business or duty
belonging to an economist or housekeeper, as well
as to any science whatever : a farmer or a master
of a family ought to be a good judge of every
particular which relates to the good ordering of
his farm or house."

£ B

370 THE SCIENCE OP

Soc. " But may we not find a trusty steward
well skilled in this science, who may take the
management of the household upon him, and save
the master the trouble ? for a master mason em-
ploys a deputy under him, who will do his work
as well as himself; and for the same reason we
may expect that a steward well skilled in the ma-
nagement of an house, may be as serviceable to
his master as the mason's deputy."

Crit. " I am of the same opinion, good Socrates."

Soc. " Then the man who is well skilled in this
science, though he has no property of his own,
may gain a comfortable living by directing an-
other man's house. For the man would be worthy
of the master's favour, and a good steward, if in
the discharging of his stewardship he could improve
his master's house. But what do we mean by the
word house, or the economy of it ? Is it only the
o-ood distribution of the things that are in the
house? or is it the good management and im-
provement of every thing belonging to an house,
and the master of it?"

Crit. " It is my opinion, that a man's estate,
whether it lie in or about the house, or remote
from it, yet every branch of that estate may be
said to belong to the house ; nay every thing that
a man has, except his enemies, which some men
have in great numbers, but these are not to be
reckoned among his goods or substance. It
would be ridiculous if we were to say that the
man who had been the occasion of making us
more enemies than we had before, should be re-
warded with favour or money ; but a man's ene-

GOOD HUSBANDRY. 371

mies, or any thing which he possesses to his hurt
or prejudice, must not, I suppose, be reckoned
among his goods : therefore I conclude, that those
things only which contribute to the welfare of a
man may be reckoned among his riches, or be
properly called his goods."

Soc. " I am of the same mind, that whatever
is injurious to a man must not be esteemed a part
of his goods ; for if a man buy a horse, and for
want of skill to manage him, he falls from him
and hurts himself, can that horse be reckoned
amongst his goods? No, certainly; because those
things should only be called goods that are bene-
ficial to the master. Neither can those lands be
called goods, which by a man's unskilful manage-
ment put him to more expense than he receives
profit by them ; nor may those lands be called
goods, which do not bring a good farmer such a
profit as may give him a good living: so likewise
if a man has a flock of sheep, and they come to
damage by his unskilful management, he cannot
reckon them among his goods."

Crit. " So those may only be called goods
which are profitable, and those which are hurtful
be deemed the contrary."

Soc. U You distinguish right, that nothing
ought to be esteemed goods to any man which he
does not receive advantage by ; and that those
things which bring him disprofit must be esteemed
the contrary. A flute, when it is in the hands of
a person who can play well upon it, is an advan-
tage, and may be reckoned among his goods;
but the same instrument in the possession of one

372 THE SCIENCE OF

who does not know the use of it, is no better to
him than a stone, unless he sells it, and then the
price of it may be accounted among his goods ;
but if he keeps it, when he has no knowledge of
its use, it cannot be ranked among them."

Crit. " I agree with yon in this point, that
those things only which are profitable may be
called goods : the flute, while we keep it unem-
ployed, is no part of our goods, for we have no
advantage from it; but if we sell it, it is then pro-
fitable to us."

Soc. " You say right, if a man has wit enough
to sell it well : but when it is sold, and the man
has not wisdom enough to use the value of it to
his advantage, yet whatever price he gets for it
cannot be esteemed to be good."

Crit. " By this you seem to intimate that
money itself is not good, if it is in the hands of
one who does not know how to use it/'

Soc. " Yes, certainly ; for we have already
agreed that nothing may be esteemed good but
what we can get profit by. If a man bestow the
money he gets upon harlots, and by continual
conversing with them he impairs his health, and
abandons the care of his estate, then his money is
no profit to him ; but, on the contrary, is an errant
poison, which will shortly bring him to destruc-
tion : therefore, friend Critobulus, money is good
only to those who know how to use it; but to
those who know not rightly the value of it, it
were better for them to cast it away, to avoid the
damage it would do them."

Crit. " But what say you of friends? if a man

GOOD HUSBANDRY. 273

knows how to use them, and make them profit-
able to him, what shall we esteem them to be ?"

Soc. " These may truly be called goods; they
ought to be preferred before our houses, our land,
our cattle, or our flocks ; the profit which may
arise by them may be superior to all others."

Crit. " Then by the same rule our enemies
may be esteemed goods, if we know how to profit
ourselves by them."

Soc. " Undoubtedly they are so; therefore it
behoves a master of a house to use his enemies
with that discretion that he may make them ad-
vantageous to him by any means: for how many
instances have we, good Critobulus, of ordinary
men, as well as of noblemen and kings, who have
increased and amplified their fortunes by law, and
warring with their enemies."

Crit. " You reason well, good Socrates, of
these matters. But what think you of those who
have good learning, and many other good proper-
ties, whereby they have every opportunity of
improving their estates, and yet never put their
minds to it? We have many instances of men with
these qualifications, who never regard the ad-
vancement of their fortunes ; shall we then reckon
their learning, or their other properties, among
their goods, seeing they make no advantage of
them, or ought we to esteem them the contrary?"

Soc. " I imagine you mean bondmen, or such
other vile persons."

Crit. " No, good Socrates ; but the persons I
speak of are young gentlemen, who are expert in
affairs of war, as well as peace ; and yet they

374 THE SCIENCE OF

abandon their knowledge for trifles ; and such as
them I esteem in a worse condition than bond-
men; for I suppose they do not employ them-
selves in the sciences they have been bred to,
because they have not masters to direct them or
set them to work."

Soc. " How can that be, friend Critobulus,
that they are without directors? they have many
masters, which, when they would study their
felicity and their advantage, lead them away from
their virtuous inclinations."

Crit. " These masters then are invisible !"

Soc. " Not so invisible, good Critobulus, but
that we may easily discover them to be the most
mischievous of any that reign upon earth. What
think you of sloth, idleness, negligence, want of
public spirit? Where these govern, what can we
expect but mischief? But, besides these, there are
others which govern under the name of pleasures;
as gaming, lewd company, rioting, and such others,
which in process of time teach their adherents
that pleasures are not without their inconvenien-
ces. These rulers keep them so much in servitude,
that they do not allow them the least liberty to
do any thing for their advantage.

Crit, " But there are others, friend Socrates,
who have none of these directors to prevent their
welfare, but apply themselves assiduously to busi-
ness, and give their minds entirely to the advance-
ment of their fortunes, and yet waste their estates,
ruin their families, and destroy themselves, with-
out hope of redemption."

Soc, " These also are bondmen, and are rather

GOOD HUSBANDRY. 375

worse slaves than the others, for these have the
most severe masters of the two : some are under
the tyranny of drunkenness, others slaves to
gluttony, and some to vanity and vain-glory : all
which keep their subjects in that severity of
servitude, that as long as they find them young,
lusty, and able to work, they make them bring all
that they can get by any means to bestow upon
these lusts and pleasures ; but as soon as they per-
ceive them to grow so old, that they can labour
no longer for them, they are then turned off to
lead the remainder of their days in want and
misery, while their quondam masters are contriv-
ing to ensnare others in their room. Wherefore,
good Critobulus, we ought by all means to resist
such iuvaders of our liberties, even with as much
force and resolution as we would oppose an enemy
who with sword in hand attempts to bring us into
slavery. There are some enemies who have
wisdom and goodness enough, when they have
brought men into their subjection, to learn them
government and moderation, which before were
proud and arrogant. But as for the tyrants I
have mentioned before, they never cease harass-
ing and tormenting both the bodies and estates of
those which fall into their hands, till they have
utterly destroyed them.

Crit. " You have sufficiently spoken to this
point; and, now I examine myself, I verily be-
lieve I have conduct and courage enough to resist
such deceitful invaders; and I now desire your
advice concerning the management of my house,
that both myself and fortune may be improved;

376 THE SCIENCE OF

for I am persuaded I shall not be overcome by
those enemies to reason which you have so largely
exposed. And therefore, good Socrates, give me
your deliberate opinion how I shall act for the
good of myself and estate; although perhaps you
may think that we are already rich enough."

Soc. " For my own parr, if I am one of those
you speak of, I want nothing, I have riches
enough ; but for yourself, Critohulus, I esteem
you a very poor man ; and, by the faith I owe to
the gods, I often pity you."

Grit. " Your discourse makes me laugh ! If
you are so very rich as you esteem yourself, pray
inform me what may be the value of all your
estate if it were sold, and what do you imagine is
the worth of all my possessions?"

Soc. " Perhaps, if I sell all my possessions at
a good market, I may gain five or six pounds for
them : but 1 know very well, that were your
whole estate to be sold, the price would be more
than a thousand times as much; and yet though
you know this, you are still desirous to increase
your estate, and upbraid me with my poverty.
What I possess is enough to supply me with ne-
cessaries; but to support your grandeur, and draw
the respect due to your quality and the post you
possess, I am of opinion, that were you master of
four times as much as you have already, you
would still be in want."

Crit. " I do not conceive how that can be."

Soc. " In the first place, your rank requires
you to feast and make entertainments for the
people, to gain their good-will, and command

GOOD HUSBANDRY. 377

their respect. In the next place, you must live
hospitably, and receive and entertain all strangers,
and gain their esteem. And in the third place,
you must continually be doing good offices to
your fellow citizens, that upon an emergency you
may find friends. Besides, I already observe that
the city of Athens begins to put you upon expen-
sive works ; viz. to furnish them with horses, to
raise public buildings, to muster men, to erect
theatres, and to treat the citizens with plays.
But if this nation should be once involved in war,
I am sure their demand upon you in taxes, and
other duties, will be as much as your purse will,
be able to bear. And when that happens, if you
are discovered to conceal any of your riches, or
do not answer their demands to your full power,
you must undergo the same punishment as if you
had robbed the common treasury. And besides,
I find you possessed with the opinion that you
have riches enough, and therefore give yourself
up to vain and trifling pleasures, which is the
effect of your riches. It is for these reasons,
good Critobulus, that I grieve for you, lest you
fall under misfortunes that may end in the great-
est poverty7 without remedy : and for myself, if I
should be necessitous, you know very well that
many would relieve me; and if I received but a
little of every one, I should have more money
than would satisfy my wants : but, as for your
friends, though they have more riches in their
stations, than you possess in yours, they have yet
expectations of preferment from you."

378 THE SCIENCE OF

Crit. " I confess I find nothing amiss in your
discourse. I so much approve of it, that my
greatest desire is, that you will instruct me with
such good precepts as may preserve me from the
misery you speak of, and that I may never be an
object of your compassion, unless it be in a good
cause."

Soc. " I suppose then, friend Critobulus, you are
not now in the same laughing mind you was in,
when I told you I had riches enough ; do you
now believe I know wherein consists the value
of riches? You ridiculed me when you made me
confess that I had not by a thousandth part so
much as you have, and now you desire my most
friendly instructions to keep you from extreme
poverty."

Crit, " I perceive, good Socrates, that you
have sufficient wisdom to instruct a man how to
gain true riches, even in the greatest plenty ; and
I am persuaded, that the man who knows how to
make the most of a little, is no less capable of
managing the greatest fortune."

Soc. " You may remember, that towards the
beginning of our discourse I told you that horses
ought not to be reckoned among the goods of
those who know not how to use them, nor land,
nor sheep, nor money, or any other thing what-
ever; and yet every one of these are profitable}
when they are used discreetly. As for my own
part, I have never had any of these ; and how then
should I be able to inform you of the use of
them? But though a man has neither money nor

GOOD HUSBANDRY. 379

goods, yet I am persuaded there is such a science
as the good ordering of an house. Why then,
good Critobulus, should you not be master of this
science? For the reason why every man cannot
play well upon the flute, is either because he has
not a flute of his own, or cannot borrow a flute of
another to practise upon. The same impediment
have I in the science of ordering an house ; for I
was never yet master of the implements belonging
to housekeeping, neither goods nor money ; nor
was there ever any who intrusted me with the
management of their house, or estate, although
you now desire my directions. But you are sen-
sible, that learners of music in the beginning
spoil their instruments ; so that were I now to
begin my practice upon your estate, I should
destroy it."

Crit. " Thus you endeavour to evade the
business I desire you to undertake, and would
shun taking share with me in the management of
my affairs."

Soc. " That is not the case. I am willing to
serve you in any thing, within the bounds of my
capacity. But suppose you was in want of fire,
and came to me for it, and I had none, but
directed you to a place where you might have it;
would not that be of the same account ? Or if
you want water, and I have it not, but direct you
where to have it, will not that be as agreeable to
you? And if you would be instructed in music,
and I directed you to a better judge in music
than myself, would not that answer your design?

380 THE SCIENCE OF

Therefore, since I have no knowledge of myself
in the affair you speak of, the best pleasure I can
do you, is to recommend you to such persons who
are most expert in the business you require; and
that, I judge, I am able to do; for I have made it
my business to search out the most ingenious of
all sorts in every quarter of the city, having ob-
served that among the practisers of the same ser-
vice, and the same trade, some of the practitioners
were hardly capable of subsisting, or getting their
bread, while others got estates. This, I confess,
made me admire; till at length I discovered that
some men ran headlong upon their business with-
out any consideration, and are so rash in their
undertakings, that they always come off losers;
while, on the other hand, I observed that all those
who went about their work deliberately, and
advised well upon their business before they set
about it, these men accomplished their affairs
with more facility, more despatch, and to more
advantage. Which observation may serve, as a
lesson, to instruct you how your fortune may be
advanced upon a sure foundation."

Crit. " Then I am resolved not to part from
you till you have acquainted me with those wise
men you speak of, who are capable of informing
me of the matters I want."

Soc. " Will it be amiss if I show you some
men who have been at vast expenses in building,
and set about their work with so little judgement
or consideration, that after an immense treasure
has been spent by them, they have only raised an

GOOD HUSBANDRY. S81

unprofitable pile to their discredit ? And, on the
contrary, there are other men, who with much
less charge have erected useful and profitable
buildings. Will not this be one step towards the
good ordering of an house?"

Crit. " You are surely right."

Soc. " Will it then be improper, if I show
you, in the next place, that some men have plenty
of rich and useful furniture for their houses, and
for all uses; and when any part of it should be
used, it is out of the way, and to seek, and it is
not known whether it be lost, or laid in safety?
This, wherever it happens, discomposes the master
of the house, and occasions him to be angry with
his servants. But there are others, who have no
more goods or furniture, or, perhaps, have not
half so much, and yet have every thing ready at
hand to answer their occasions."

Crit. " The reason is plain, good Socrates ;
the first have no order in the distribution of their
goods, but let them lie in confusion ; the others
have a regard that every thing should be laid up
in its proper place."

Soc. " You are in the right, good Critobulus;
but it is not only necessary that every thing
should be set in its place, but also, that there
should be a proper and convenient place to set
it in."

Crit. " This also is necessary towards the
good ordering of an house."

Soc. " Suppose I likewise show you, that in
some places the slaves and servants are chained

382 THE SCIENCE OF

and strictly watched, and yet often run away
from their masters ; while, in other places, where
they are in freedom, and have their liberty, they
work heartily for their masters, and are perpetual-
ly striving who shall act most for their advantage.
Is not this a point worthy the regard of an house-
keeper?"

Crit. " Certainly, it is very worthy the regard
of a master."

Soc. " Nor will it be of less use, if I show you
that some husbandmen continually complain of
want, and are in a starving condition ; while
others, who practise the same science of husband-
ry, have every thing necessary about them, and
live upon the fat of the land."

Crit. " This will surely be of good use. But
perhaps the first you speak of bestow their money
and goods improperly; or dispose of what they
«'et to the disadvantage of themselves and their
families."

Soc. " There are surely some such husband-
men ; but I only speak of those who call them-
selves husbandmen, and yet can hardly find them-
selves with a sufficiency of meat and drink."

Crit. " What should be the cause of this?"

Soc. " I will bring you among them, that you
may learn by their example."

Crit. " That is my desire, good Socrates."

Soc. " But first you must learn how to distin-
guish between the good and the bad, when you
see them. I have known you rise early in the
morning, and travel long journies to see a co-

GOOD HUSBANDRY. 383

medy, and you have pressed my company with
you ; hut you never invited me to such a sight
as this we speak of."

Crit. " Dear Socrates, forbear your banter, and
proceed in your good instructions."

Soc. " Suppose I show you some men, who by
keeping great stables of horses are reduced to ex-
treme poverty ; while others, by the same means,
have got great estates, and live splendidly ?"

Crit. " I have seen them, and know them both ;
but I cannot discern what advantage that will be
to me."

Soc. " The reason is, that you see them as you
do plays, not with a design of becoming a poet,
but purely for amusement and recreation; and
perhaps you do not amiss in that, if your genius
does not lead you to be a poet; but as you are
obliged to keep horses, is it not necessary that you
should understand what belongs to them, that by
your skill you may reap an advantage by them ?"

Crit. " You mean that I should breed horses."

Soc. " By no means; for you may have a good
servant without the trouble of bringing him up
from a child. There are ages both of horses and
men wherein they are immediately profitable, and
will improve every day upon your hands. More-
over, I can show you some men, who have been
so discreet in the management of their wives,
that their estates have been greatly advantaged
by them ; but there are others, and not a few,
who by means of their wives have been utterly
ruined."

384 THE SCIENCE OF

Crit. " But who is to be blamed for this; the
husband, or the wife?"

Soc. " If a sheep is out of order, we commonly
blame the shepherd; and if a horse have not his
goings as he should, but is skittish and mis-
chievous, we blame the breaker : and as for a wife,
if her husband instruct her well in his affairs, and
she neglect them, she is not wise; but if her hus-
band does not his part, in giving* her proper
instructions for her government, and she behaves
herself disorderly, and unbecoming her sex, or
herself as a mistress of an house, is not then the
man to blame?"

Crit. " Yes, without doubt; and it is a subject
that I should be glad to discourse with you about :
and, by the friendship we owe one another, tell
me sincerely and freely, Is there any. one among
all your friends whom you intrust with so great
a share of your household affairs as your wife ?"

Soc. " It is true, I do not : but tell me likewise,
Is there one you converse with seldomer upon that
subject than you do with your wife?"

Crit. " You judge right; for if there are any,
there are very few, who know less of my affairs
than my wife."

Soc. " You married her very young, before she
had seen or heard much of the world ; therefore
it would be more to be admired if she acted as
she ought to do, than if she did amiss."

Crit. " Then, good Socrates, do you imagine
that those, who bear the character of good house-
wives, have been taught to be so?"

GOOD HUSBANDRY. 385

Soc. " I will not dispute that with you at pre-
sent, but refer you to my wife Aspasia, who will
inform you better than I can myself. But, to
proceed : I esteem a wife to be a good and ne-
cessary companion for the master of an house,
and one who ought to bear the next share of go-
vernment under the master of the house : there is
only a little more power in the husband than in
the wife : the substance of the estate is generally
increased by the industry and labour of the man ;
but the wife, for the most part, has the care upon
her to distribute and order those things that are
brought into the house : and if, therefore, the hus-
band and wife agree in their management, the
houses and estates improve ; but where there is
not this harmony, they must necessarily decay.
I could likewise inform you in many other
sciences, if the instruction were needful."

Crit. " There is no occasion, good Socrates;
for the richest man has not occasion to employ
men of all faculties, nor is there any man who has
occasion to practise them all. But such sciences
as are honourable and becoming my province to
understand, those I desire to learn, as well from
the persons you may judge most capable of
teaching me, as from yourself, whom princi-
pally I shall depend upon to give the finishing
stroke."

Soc. "You reason well, friend Critobulus; for
there are many crafts which are not necessary for
you to know : those are called handicrafts, and
are the least regarded in our city and common-
wealth ; for they destroy the health of those who

c c

386 THE SCIENCE OF

practise them, by keeping their bodies in the
shade, and confining them to a sedentary habit,
or else by employing them all day over the fire,
which is yet as unhealthful ; and when once the
body is tender and feeble, the stomach and spirits
must certainly be weak. And besides, men of
such occupations can have no time to bend their
minds either to do their friends any good, or can
have leisure to assist the commonwealth: there-
fore such people cannot readily serve their
friends, if they should happen to be in distress;
nor are fit persons to serve their country in time
of adversity. For which reason, in some cities
and commonwealths, especially such as are deeply
engaged in war, a citizen is not suffered to prac-
tise any handicraft."

Crit. " What faculties then, good Socrates,
would you advise me to use?"

Soc. " The king of Persia, I think, may set
us a good example; for we are told that the
sciences which are most esteemed by him are war
and husbandry : these, of all others, he reckons
the most honourable as well as the most necessary,
and accordingly gives them encouragement."

Crit. " And can you imagine, good Socrates,
that the king of Persia has any regard for hus-
bandry ?"

Soc. " I shall endeavour to satisfy you whether
he has or not. You will allow* with all the world,
that he delights in war, because of his obligations
on the princes under him to furnish him with
certain numbers of troops by way of tribute;
either to keep his subjects in awe and prevent

GOOD HUSBANDRY. 387

rebellion, or to guard his country against foreign
enemies that may come to invade it. Besides
these, he keeps large garrisons in several castles,
and appoints a treasurer to pay their wages duly,
that they may be kept in good order. His tri-
butary troops are all mustered once in twelve
months, that they may be disciplined and ready
for an engagement, if any commotion or invasion
should happen ; but the garrisoned forces and his
own guards he reviews himself, and intrusts the*
inspection of his remoter troops to such a lieu-
tenant as he can best confide in, upon whose re-
port he either rewards or punishes the leaders of
the several legions, according as they have acted
for his honour in their several stations. Those
especially who have their troops in the best order
and discipline, he confers on them the greatest
honours, and rewards them with such presents as
may put them above the world ever after; and for
those who have neglected their duty and abused
the soldiers under them, he dismisses them from
their governments, and loads them with shame.
It cannot be doubted but a prince that acts with
this conduct must understand war, and is well
skilled in the military science.

" On the other hand, he employs great part of
his time in riding about his neighbouring part of
the country, and observing the state of husbandry,
whether the lands are tilled as they ought to be ;
and for the remote parts, he sends such deputies
to examine them as are esteemed to be the proper-
est judges ; and when he finds that his governors
and deputies have kept their several countries well

388 THE SCIENCE OF

inhabited, and the ground well cultivated, with
such produce as it will best bear, he raises them
in honours, loads them with presents, and en-
larges their governments; but if he finds the
country thin of people, or the ground unculti-
vated, or that extortions or cruelties have been
committed by his governors, he inflicts severe
punishments on them, and discharges them from
their employments. From these examples, do you
believe that the king of Persia has not as great
regard to the peopling his country, and the
science of husbandry, as he has to keeping an
army in such an order as may defend it? But it is
to be observed among his high officers, that no
one of them has the charge of two commissions at
one time ; for some are appointed to be overseers
of his lands and husbandmen, and to receive his
tributes that arise by them, while others are em-
ployed to overlook the soldiery and garrisons ; so
that if the governor of the garrison neglects his
duty in keeping good order or defending his
country, the lieutenant over the affairs of hus-
bandry accuses him, that his land is not cultivated
for want of a sufficient defence against the en-
croaching parties, which are common enough in
those parts. But if the governor of the garrison
performs his duty, and keeps the country under
his jurisdiction in peace ; and the director of
affairs of husbandry neglects his business, so that
the country is in want of people, and the lands
are not ordered as they ought to be, then he is
accused by the governor of the garrison ; for if
the husbandry is neglected, the soldiers must

GOOD HUSBANDRY. 339

starve, and the king himself must lose his tribute.
But in some part of Persia there is a great prince
called Satrapa, who takes upon him the office
both of soldiery and husbandry."

Crit. " If the king acts as you inform me, he
seems to take as much delight in husbandry as he
does in war."

Soc. " I have not yet done concerning him ;
for in every country where he resides, or passes a
little time, he takes care to have excellent gardens,
filled with every kind of flower or plant that can
by any means be collected, and in these places are
his chief delight."

Crit. " By your discourse it appears also, that
he has a great delight in gardening ; for, as you
intimate, his gardens are furnished with every
tree and plant that the ground is capable of bring-
ing forth."

Soc. " We are told likewise, that when the
king distributes any rewards, he first appoints the
principal officers of his soldiery, who have the
greatest right to his favour, to appear before him,
and then bestows on them presents according to
their deserts: for the tilling of ground would be
of no effect, unless there were forces well managed
to defend it. And after the soldiers he next dis-
tributes his honours and preferments among those
who have taken good care that his lands were well
cultivated and the people kept from idleness ; ob-
serving at the same time that vigilant soldiers
could not subsist without the care of the industri-
ous husbandmen. We are told likewise, that
Cyrus, a king famed for his wisdom and warlike

390 THE SCIENCE OF

disposition, was of the same mind, with regard to
husbandry; and used to distribute rewards to his
most deserving soldiers and husbandmen, telling
them at the same time, that he himself had de-
served the presents he gave away, because he had
taken care of the tillage of his country, and had
also taken care to defend it."

Crit. " If this is true of Cyrus, it is evident
enough that he had as much love for husbandry as
he had for war."

Soc. " If Cyrus had lived, he would have
proved a very wise prince, for we have many
extraordinary proofs of his wisdom and conduct :
one passage in particular I may take notice of,
which is, when he met his brother in battle to
decide the dispute who should be king, from
Cyrus no man deserted, but many thousands de-
serted from the king to Cyrus; which surely
must be the effect of his virtue, for there is no
greater argument of a prince's goodness, than the
love of the people, and especially when they pay
him a voluntary obedience, and stand by him in
time of distress. In this great contest the friends
of Cyrus stood fighting about him while he was
yet alive, and even after his fall maintained their
post till they were all slain by his side, except
Ariaeus, who was posted in the left wing of the
army. When Lysander brought presents to Cyrus
from the cities of Greece, that were his confede-
rates, he received him with the greatest humanity,
and among other things showed him his garden,
which was called " the Paradise of Sard is ;" which
when Lysander beheld, he was struck with ad-

CxOOD HUSBANDRY. 39 1

miration of the beauty of the trees, the regularity
of their planting, the evenness of their rows, and
their making regular angles one to another; or, in
a word, the beauty of the quincunx order in which
they were planted, and the delightful odours
which issued from them. Lysander could no
longer refrain from extolling the beauty of their
order, but more particularly admired the excellent
skill of the hand that had so curiously disposed
them ; which Cyrus perceiving, answered him :
* All the trees that you here behold are of my own
appointment; I it was that contrived, measured,
and laid out the ground for planting these trees,
and I can even show you some of them that I
planted with my own hands.' When Lysander
heard this, and saw the richness of his robes, and
the splendour of his dress, his chains of gold, and
the number and curiosity of the jewels about him,
he cried out with astonishment, c Is it possible,
great king, that you could condescend to plant
any of these trees with your own hands?' — ' Do you
wonder at that, Lysander?' answered Cyrus. ' I
assure you, that whenever I have leisure from
war, or am the most at ease, I never dine till I
have either done some exercise in arms, or em-
ployed myself in some point of husbandry, till I
sweat.' To which Lysander replied : ' You are
truly fortunate, great king, in being a wise and
good man.' This, good Critobulus, I thought
proper to acquaint you of, that you may know
how much the richest and most fortunate among
men delight themselves in husbandry : for it is a
business of that nature, that at the same time it is

S92 THE SCIENCE OF

delightful and profitable, both to the body and e-
state, afl ording such exercise as will increase a man's
health and strength, and such advantages as may
greatly improve his fortune. By husbandry the
ground gives us every thing necessary for our
food and nourishment, and such things likewise
as afford the greatest pleasures. Moreover, it
furnishes us with beautiful flowers, and other
excellent materials for the ornament and decora-
tion of the temples and altars, affording the rich-
est gayety, and most fragrant odours. So likewise
it produces meats for the use of men; some with-
out much trouble, others with more labour; for
the keeping of sheep is a branch of husbandry.
But though it gives us plenty of all kinds of
things, yet it does not allow us to reap them in
sloth and idleness, but excites us to health and
strength by the labour it appoints us. In the
winter, by reason of the cold; and in summer, by
reason of heat; and for them who labour with
their hands, it makes them robust and mighty ;
and those who only oversee their works, are
quickened and prompted to act like men; for
they must rise early in the morning, and must
exercise themselves with walking from one place
to another. For, both in the fields and in cities,
whatever is undertaken to the purpose, must be
done in a proper time and season. Again : if a
man is inclined to practise horsemanship, and
grow expert in that science for the defence of his
country, an horse can be no where better kept,
than in the country; or if a man choose to exer-
cise himself on foot, or in running, husbandry

GOOD HUSBANDRY. 393

gives him strength of body, and he may exercise
himself in hunting : here is also meat for his dogs,
as well as entertainment for wild beasts, and beasts
of the game : and the horses and dogs, thus as-
sisted by husbandry, return as good service to the
ground ; for the horse may carry his master early
in the morning to oversee that the workmen and
labourers do their duty in the fields, and returns
with the master again at night at the latest hour,
if his presence should be required till that time ;
and the dogs are a defence against wild beasts,
that they spoil not the fruits of the earth, nor
destroy the sheep, and even keep a man safe in a
wilderness. Again : the practice of husbandry
makes men strong and bold, enabling them to
defend their country; for in open countries the
husbandmen are not without robbers, who would
invade their lands, and carry off their crops, if
they had not strength and courage enough to re-
sist them. What faculty will sooner encourage
a man to leap, to run, or draw a bow, than hus-
bandry ? and what science is there that brings a
man more advantage for his labour? What science
is more agreeable to a studious man ? for he finds
in it every thing he can have occasion for. Where
shall a stranger be better received and entertained?
or where shall a man live more commodiously in,
winter, than in the place where he may be ac-
commodated with firing enough and hot baths?
Where can we abide with greater pleasure in
summer, than near rivers, springs, woods, groves
and fields, where gentle breezes fan the air?
Where may a man treat his guests more agreeably,

394 THE SCIENCE OF

or make more triumphant banquets? What place
do servants delight in more? Or what other place
is more agreeable to the wife? Where do children
covet more to be? Or where are friends better re-
ceived, or better satisfied ? There is no science,
in my mind, more delightful than this, if a man
has a convenient substance to put him to work;
nor any business more profitable to a man, if he
has skill and industry. Again : the ground may
teach men justice, if they have discretion enough
to observe it; for it rewards those very liberally,
who take care of it and assist it. But if it should
happen that a country, by means of wars, should
be obliged to lie uncultivated; yet those who
have been bred up to husbandry are hardy and fit
for soldiers, and may by that means get their
living; and oftentimes it is more certain seeking
a livelihood with weapons of war, in time of war,
than with instruments of husbandry.

" The science of husbandry also brings men to
good discipline, and prepares them to go to war
when there is occasion. For the ground cannot
be tilled without men; and a good husbandman
will always provide the strongest, lustiest work-
men he can get for that purpose, and such espe-
cially as will readily obey his commands, and are
tractable in their business; and this is much the
same with the business of a general when he is
ordering his army : in either case those are re-
warded that behave themselves well, or those are
punished who are obstinate and neglect their duty.
A good husbandman must as often call upon his
workmen and encourage them, as a general or

GOOD HUSBANDRY. 3g$

leader of an army ought to encourage his soldiers;
for bondmen should be no less encouraged and fed
with hopes by their masters than freemen ; nay
rather more, that their inclinations may bind
them to their masters, and keep them from run-
ning away. He was surely a wise man who said,
that husbandry was the mother and nurse of all
other sciences ; for if husbandry flourish, all other
sciences and faculties fare the better; but when-
ever the ground lies uncultivated, and brings no
crop, all other sciences are at a loss both by sea
and land."

Crit. " Good Socrates, you reason well of this
matter; but you are sensible there are many
unforeseen accidents that happen in husbandry,
which sometimes will destroy all our hopes of
profit, though an husbandman has acted with
the greatest skill and diligence ; sometimes hail,
droughts, mildews, or continual rains, spoil our
crops, or vermin will even eat up the seed in the
ground; and also sheep, though they have never
so good pasture, are sometimes infected with dis-
tempers, which destroy them."

Soc. " I thought, good Critobulus, that you
allowed the gods to have the direction of hus-
bandry, as well as the battle. We all know that
before our generals lead forth their armies, they
make vows, prayers, and offer sacrifices to the
gods, to bribe them in favour of their enterprise,
and consult the oracles what is best to do. And
think you that, in the business of husbandry, we
ought not to implore the favour of the gods as
much as we do in the affair of war? Be assured,

396 THE SCIENCE OF

friend Critobulus, that all virtuous men attend
the temples with sacrifices, prayers, and oblations
for the welfare of all their fruits, their oxen, their
sheep, their horses, and of every thing else that
they possess."

Crit. " I agree with you, good Socrates, that in
all our undertakings we ought, before we set
about them, to consult and implore the pleasure
of the gods, as their power is superior to all
others, as well in war as in peace: but our pur-
pose is to consult about the well-ordering of an
house ; therefore I desire you will resume your
discourse, and proceed to the purport of our design:
for I confess you have already made such an im-
pression on me with regard to the ordering of an
house, and how a man ought to live, that I long
for your farther instructions."

Soc. " Will it uot then be proper to have a respect
to our foregoing arguments, and make a recapitu-
lation of those things that we have agreed in, that
in the progress of our discourse we may know
what has been settled between us?"

Crit. " It will be a great pleasure ; for when two
men have lent money to one another, there is no-
thing more agreeable to them both, than to agree
in their reckoning : so now in our discourse it will
be no less agreeable to know what particulars we
have settled betwixt us."

Soc. " We first agreed, that the ordering of an
house is the name of a science ; and that to act
for the increase and welfare of an house, is that
science.

" Secondly, we agreed, that by the word house,

GOOD HUSBANDRY. 397

we mean all a man's possessions, and such goods as
are useful to a man's life ; and we found that every
thing was profitable to a man that he knew how
to use with judgement : wherefore we concluded it
was impossible for a man to learn all manner of
sciences ; and as for the handicrafts, we thought
proper to exclude them, as many cities and com-
monwealths do, because they seem to destroy
bodily health ; and this particularly where there is
danger of enemies invading the country, or where
there are wars ; for were we on that occasion to
set the handicraftmen on one side, and the hus-
bandmen on the other, and ask them whether
they would rather go out against their enemies,
or give up their fields and defend the cities ; those
who had been used to the labour of the field would
rather go out to fight and deliver their country,
and the artificers would choose rather to sit still
in the way they had been brought up, than put
themselves into the least danger : we, moreover,
recommended husbandry as a good exercise, and a
calling of that profit that will bring its master
every thing that is necessary : besides, it is a
business soon learned, and extremely pleasant to
them who practise it; it also makes the body
robust and strong, gives a bloom to the face, and
qualifies a man with a generosity of spirit to assist
his friends and his country : besides this, we have
also joined in opinion, that the practice of hus-
bandry makes men hardy and courageous, and able
to defend their country ; because, by the fields
lying open and exposed to invaders, they have
frequent skirmishes, and therefore know the better

39$ THE SCIENCE OF

how to fight. It is for these reasons that husbandry
is esteemed the mother of sciences and the most
honourable iu all governments : it is healthful,
and breeds good men, and occasions generosity
of spirit and good will towards one's friends and
country."

Crit. " You have fully persuaded me that hus-
bandry is a most pleasant and profitable occupa-
tion ; but I remember in your discourse you told
me of some husbandmen who get plentiful for-
tunes by their practice, and that there were others
who through mismanagement became beggars by
it : I desire you would clear up these two things
to me, that when I come to practise this science,
I may follow that way which will be the most
advantageous, and avoid the contrary."

Soc. " But suppose I should first tell you, good
Critobulus, of a discourse I once had with a mail
who might truly be called good and honest ; for
it will assist in what you desire."

Crit. " I shall be glad to hear that discourse,
which may inform me how to gain the worthy
name of a truly good and honest man."

Soc. " That which first led me to consider the
value of one man more than of another, was by
finding among the artificers, such as builders,
painters, and statuaries, those were always
esteemed the best and most worthy whose
works were the most perfect ; so that it was
their works that gained them the applause of
the people. I had likewise heard that there were
those among the people, who had so behaved
themselves, that they were esteemed good and

GOOD HUSBANDRY. 399

honest men : these men, above all others, I
coveted to converse with, that I might learn
how they gained that character; and because I
observed that good and honest were companions
in their character, I saluted the first man I met
that had a goodly presence, expecting to find the
character of good and honest in the most comely
personage, rather than any other : but I soon
found I was far from my aim, and began to re-
collect myself that there are many fair faces, and
personages of graceful appearance, that possess the
most sordid dispositions, and ungenerous souls; so
that now I was sensible the good and honest man
was not to be known by the external appearance,
but that the surest way to find what I sought for,
was to search for one of those that bore the cha-
racter. In the course of my inquiries I was re-
commended to one whose name is Ischomachus, a
man esteemed by both the sexes, citizens and
strangers, as truly worthy the character I sought
for; and I soon made it my business to find him
out. When I first saw him, I found him sitting
in a portico of one of the temples alone ; and as I
concluded he was then at leisure, I placed myself
by him, and addressed myself to him in the fol-
lowing manner : —

" Good Ischomachus, I much wonder to see
you thus unemployed, whose industry leads you,
ever to be stirring for the good of some one or
other." — " Nor should you now have found me
here, good Socrates," said Ischomachus, " if I had
not appointed some strangers to meet me at this
place." — " And if you had not been here," said

400 THE SCIENCE OF

Socrates, " where would you have been? or, I
pray you, how would you have employed your-
self? for I wish to learn what it is that you do
to gain the character from all people of a good
and honest man : the good complexion of your
features seems to denote, that you do not always
confine yourself to home." At this, Ischomachus,
smiling, seemed to express a satisfaction in what
I had said, and replied : " I know not that people
give me the character of a good and honest man,
for when I am obliged to pay money either for
taxes, subsidies, or on other occasions, the people
call me plainly Ischomachus : and for what you
say concerning my not being much at home, you
conjecture right, for my wife is capable of order-
ing such things as belong to the house." — " But
pray tell me," said Socrates, " did you instruct
your wife how to manage your house, or was it
her father and mother that gave her sufficient in-
structions to order an house before she came to
you ?" — " My wife," answered Ischomachus, " was
but fifteen years old when I married her; and till
then she had been so negligently brought up, that
she hardly knew any thing of worldly affairs." —
" I suppose," said Socrates, " she could spin, and
card, or set her servants to work." — " As for such
things, good Socrates," replied Ischomachus,
" she had her share of knowledge."—" And did
you teach her all the rest," said Socrates, " which
relates to the management of an house ? " — " I did,"
replied Ischomachus, " but not before I had im-
plored the assistance of the gods, to show me what
instructions were necessary for her; and that she

GOOD HUSBANDRY. 401

might have an heart to learn and practise those
instructions to the advantage and profit of us
both." — " But, good Ischomachus, tell me," said
Socrates, " did your wife join with you in your
petition to the gods?" — " Yes," replied Ischoma-
chus, " and I looked upon that to be no bad omen
of her disposition to receive such instructions as
I should give her." — " I pray you, good Is-
chomachus, tell me," said Socrates, " what was
the first thing you began to show her? for to hear
that, will be a greater pleasure to me, than if you
were to describe the most triumphant feast that
had ever been celebrated." — " To begin then,
good Socrates, when we were well enough ac-
quainted, and were so familiar that we began to
converse freely with one another, I asked her for
what reason she thought I had taken her to be
my wife, that it was not purely to make her a
partner of my bed, for that she knew I had
women enough already at my command ; but the
reason why her father and mother had consented
she should be mine, was because we concluded
her a proper person to be a partner in my house
and children : for this end I informed her it was,
that I chose her before all other women ; and with
the same regard her father and mother chose me
for her husband : and if we should be so much
favoured by the gods that she should bring me
children, it would be our business jointly to con-
sult about their education, and how to bring them
up in the virtues becoming mankind; for then we
may expect them to be profitable to us, to defend
us, and comfort us in our old age. I further

D D

402 THE SCIENCE OF

added, that our house was now common to us
both, as well as our estates; for all that I had I
delivered into her care, and the same she did like-
wise on her part to me ; and likewise that all these
goods were to be employed to the advantage of
us both, without upbraiding one or the other,
which of the two had brought the greatest for-
tune; but let our study be, who shall contribute
most to the improvement of the fortunes we have
brought together ; and accordingly wear the
honour they may gain by their good management.'
" To this, good Socrates, my wife replied, ' How
can I help you in this? or wherein can the little
power I have do you any good? for my mother
told me, both my fortune, as well as yours, was
wholly at your command, and that it must be my
chief care to live virtuously and soberly.' — ' This is
true, good wife,' answered Ischomachus, ' but it
is the part of a sober husband and virtuous wife
to join in their care, not only to preserve the for-
tune they are possessed of, but to contribute
equally to improve it.' — ' And what do you see in
me,' said the wife of Ischomachus, ' that you be-
lieve me capable of assisting in the improvement
of your fortune?' — ' Use your endeavour, good
wife,' said Ischomachus, ' to do those things
which are acceptable to the gods, and are ap-
pointed by the law for you to do.' — ' And what
things are those, dear husband?' said the wife of
Ischomachus. * They are things,' replied he,
1 which are of no small concern, unless you think
that the bee which remains always in the hive, is
unemployed: it is her part to oversee the bees

GOOD HUSBANDRY. 403

that work in the hive, while the others are abroad
to gather wax and honey; and it is, in my opinion,
a great favour of the gods to give us such lively
examples, by such little creatures, of our duty to
assist one another in the good ordering of things ;
for, by the example of the bees, an husband and
wife may see the necessity of being concerned to-
gether towards the promoting and advancing of
their stock: and this union between the man and
woman is no less necessary to prevent the decay
and loss of mankind, by producing children which
may help to comfort and nourish their parents in
their old age. It is ordained also for some crea-
tures to live in houses, while it is as necessary for
others to be abroad in the fields : wherefore it is
convenient for those who have houses and would
furnish them with necessary provisions, to provide
men to work in their fields, either for tilling the
ground, sowing of grain, planting of trees, or
grazing of cattle ; nor is it less necessary, when
the harvest is brought in, to take care in the lay-
ing our corn and fruits up properly, and disposing
of them discreetly. Little children must be
brought up in the house, bread must be made in
the house, and all kinds of meats must be dressed
in the house; likewise spinning, carding, and
weaving, are all works to be done within doors ;
so that both the things abroad, and those within
the house, require the utmost care and diligence ;
and it appears plainly, by many natural instances,
that the woman was born to look after such things
as are to be done within the house : for a man na-
turally is strong of body, and capable of enduring

404 THE SCIENCE OF

the fatigue of heat and cold, of travelling and
undergoing the harsher exercise; so that it seems
as if Nature had appointed him to look after the
affairs without doors : the woman being also to
nurse and bring up children, she is naturally of a
more soft and tender nature than the man ; and it
seems likewise that Nature has given the woman a
greater share of jealousy and fear than to the man,
that she may be more careful and watchful over
those things which are intrusted to her care; and
it seems likely, that the man is naturally made more
hardy and bold than the woman, because his busi-
ness is abroad in all seasons, and that he may defend
himself against all assaults and accidents. But
because both the man and the woman are to be
together for both their advantages, the man to
gather his substance from abroad, and the woman
to manage and improve it at home, they are indif-
ferently endowed with memory and diligence. It
is natural also to both to refrain from such things
as may do them harm, and likewise they are natu-
rally given to improve in every thing they study,
by practice and experience ; but as they are not
equally perfect in all things, they have the more
occasion of one another's assistance : for when the
man and woman are thus united, what the one
has occasion for is supplied by the other : there-
fore, good wife, seeing this is what the gods have
ordained for us, let us endeavour, to the utmost of
our powers, to behave ourselves in our several
stations to the improvement of our fortune : and
the law, which brought us together, exhorts us to
the same purpose. And also, as it is natural,

GOOD HUSBANDRY. 405

when we are thus settled, to expect children, the
law exhorts us to live together in unity, and to be
partakers of one another's benefits : so Nature, and
the law which is directed by it, ordains that each
severally should regard the business that is ap-
pointed for them. From whence it appears, that
it is more convenient for a woman to be at home
and mind her domestic affairs, than to gad abroad ;
and it is as shameful for a man to be at home
idling, when his business requires him to be
abroad : if any man acts in a different capacity
from that he is born to, he breaks through the
decrees of Nature, and will certainly meet his
punishment, either because he neglects the busi-
ness which is appointed for him, or because he in-
vades the property of another. I think that the
mistress bee is an excellent example for the wife.'
— ' And what is the business of the mistress bee,'
said the wife of Ischomachus, ' that I may follow
the example of that which you so much recom-
mend to me, for it seems you have not yet fully
explained it?' — ' The mistress bee,' replied Ischo-
machus, ' keeps always in the hive, taking care
that all the bees, which are in the hive with her,
are duly employed in their several occupations;
and those whose business lies abroad, she sends
out to their several works. These bees, when
they bring home their burthen, she receives, and
appoints them to lay up their harvest, till there is
occasion to use it, and in a proper season dispenses
it among those of her colony, according to their
several offices. The bees who stay at home, she
employs in disposing and ordering the combs,

406 THE SCIENCE OF

with a neatness and regularity becoming the
nicest observation and greatest prudence. She
takes care likewise of the young bees, that they
are well nourished, and educated to the business
that belongs to them ; and when they are come to
such perfection that they are able to go abroad
and work for their living, she sends them forth
under the direction of a proper leader.' — ' And is
this my business, dear Ischomachus?' said his wife.
— ' This example, good wife,' replied Ischomachus,
' is what I give you as a lesson worthy your prac-
tice : your case requires your presence at home, to
send abroad the servants whose business lies
abroad, and to direct those whose business is in
the house. You must receive the goods that are
brought into the house, and distribute such a part
of them as you think necessary for the use of the
family, and see that the rest be laid up till there
be occasion for it; and especially avoid the ex-
travagance of using that in a month which is
appointed for twelve months' service. When the
wool is brought home, observe that it be carded
and spun for weaving into cloth ; and particularly
take care that the corn, which is brought in, be
not laid up in such a manner that it grow musty
and unfit for use. But, above all, that which will
gain you the greatest love and affection from your
servants, is to help them when they are visited
with sickness, and that to the utmost of your
power.' Upon which his wife readily answered,
' That is surely an act of charity, and becoming
every mistress of good nature; for, I suppose, we
cannot oblige people more than to help them when

GOOD HUSBANDRY. 407

they are sick : this will surely engage the love of
our servants to us, and make them doubly diligent
upon every occasion.' — This answer, Socrates,"
said Ischornachus, " was to me an argument of a
good and honest wife ; and I replied to her, ' That
by reason of the good care and tenderness of the
mistress bee, all the rest of the hive are so affec-
tionate to her, that whenever she is disposed to
go abroad, the whole colony belonging to her,
accompany, and attend upon her.' — To this the
wife replied : ' Dear Ischornachus, tell me sin-
cerely, Is not the business of the mistress bee, you
tell me of, rather what you ought to do, than my-
self; or have you not a share in it? For my keep-
ing at home and directing my servants, will be of
little account, unless you send home such provi-
sions as are necessary to employ us.' — ' And my
providence,' answered Ischornachus, ' would be of
little use, unless there is one at home who is
ready to receive and take care of those goods that
I send in. Have you not observed,' said Ischo-
rnachus, ' what pity people show to those who
are punished by pouring water into sieves till they
are full? The occasion of pity is, because those
people labour in vain.' — ' I esteem these people,'
said the wife of Ischornachus, ' to be truly miser-
able, who have no benefit from their labours.' —
' Suppose, dear wife,' replied Ischornachus, 1 you
take into your service one who can neither card
nor spin, and you teach her to do those works,
will it not be an honour to you? Or if you take
a servant which is negligent, or does not under-
stand how to do her business, or has been subject

408 THE SCIENCE OF

to pilfering, and you make her diligent, and
instruct her in the manners of a good servant, and
teach her honesty, will not you rejoice in your
success? and will you not be pleased with your
action ? So again, when you see your servants
sober and discreet, you should encourage them
and show them favour; but as for those who are
incorrigible and will not follow your directions,
or prove larcinaries, you must punish them. Con-
sider, how laudable it will be for you to excel
others in the well-ordering your house ; be there-
fore diligent, virtuous, and modest, and give your
necessary attendance on me, your children, and
your house, and your name shall be honourably
esteemed, even after your death ; for it is not the
beauty of your face and shape, but your virtue and
goodness, which will bring you honour and esteem,
which will last for ever.' — After this manner,
good Socrates," cried Ischomachus, " I first dis-
coursed with my wife concerning her duty and
care of my house." — " And did you perceive," said
Socrates, M that she improved by what you taught
her?" — " Yes," replied Ischomachus, " she was as
extremely diligent to learn and practise what was
under her care, as one of her tender years could
be, who knew nothing of her duty before. Once
I saw her under a great concern, because she
could not readily find a parcel which I had
brought home; but when I perceived her grieved,
I bid her take no further thought about it, for
it was time enough to grieve when we wanted a
thing which we could not purchase, but this was
not our case; and even though what I asked for

GOOD HUSBANDRY. 4O9

was then out of the way, it was not her fault,
because I had not yet appointed proper places or
repositories for the several things that belonged to
the house ; but that I would take care to do it,
that she might put every thing in proper order,
allotting to every particular thing its place, where
it might be found when there was occasion for it.
* There is nothing, dear wife,' said Ischomachus,
' which is more commendable or profitable to
mankind, than to preserve good order in every
thing.

" ' In comedies and other plays, where many
people are required to act their parts, if the actors
should rashly do or say whatever their fancy led
them to, there must of necessity be such confu-
sion as would disgust the audience : but, whea
every person has his part perfect, and the scenes
are regularly performed, it is that order which
makes the play agreeable and pleasing to the
beholders.

" ' So likewise, good wife, an army, when it is
once in disorder, is under the greatest confusion
and consternation, if the enemy is at hand ; for
the enemy has little to do to overcome them ;
their own hurry and confusion will contribute
more to their overthrow than the attacks of the
adversary. Here you may imagine waggons, foot-
men, horsemen, chariots, elephants and baggage,
all intermixed and crowded together; obstructing
and hindering one another. If one runs, he is
stopped by him that would stand the battle ; and
he that stands, is jostled by every messenger that
passes him : the chariots over-run the men of arms;

410 THE SCIENCE OF

and the elephants and horsemen, which in their
proper places would be useful, are intermixed
among the foot, trampling on them, and in a great
measure doing them as much mischief as their
enemies would do. And suppose, while an army is
in this confusion, they are attacked by their
enemy in good order, what can they expect but
destruction? But an army drawn up in good
order, how glorious a sight is it to their friends,
and how terrible to their enemies ! How delightful
it is to see the infantry drawn up and exercising
in good order, or marching with so much exact-
ness and regularity, that the whole body moves
like one man ! How agreeable is this to their
friends ! And to observe an army drawn up in a
line of battle, well-disciplined, and advancing in
good order, have not their enemies reason to fear
them? Or what makes a galley, well-furnished
with men, so terrible to the enemy, and so plea-
sant a sight to their friends, but because of its
swift passage upon the waters? And what is the
reason that the men within it do not hinder one
another, but that they sit in order, make their
signs in order, lie down in order, rise up in order,
and handle their oars in order?

" f As for confusion and disorder, I can com-
pare it to nothing better, than if a countryman
should put together in one heap, oats, wheat,
barley and pease, and when he had occasion to use
any one of them, he must be obliged to pick out
that sort grain by grain. Wherefore, good wife,
by all means avoid confusion as much as possible,
and study good order in every thing, for it will be

GOOD HUSBANDRY. 41 1

both pleasant and profitable to you. Every thing
then, as you have occasion for it, will be ready at
hand to use as you please, and what I may happen
to ask for will not be to seek ; let us therefore fix
upon some proper place where our stores may be
laid up, not only in security, but where they may
be so disposed, that we may presently know
where to look for every particular thing. And
when once we have done this in the best order
we can, then acquaint the steward of it, that when
any thing is wanted he may know where to find it;
or when any thing is brought into the house, he
may at once judge of the proper place to lay it in.
By this means we shall know what we gain and
what we lose ; and, in surveying our storehouses,
we shall be able to judge what is necessary to be
brought in, and what may want repairing, or what
will be impaired by keeping. When we have
visited these a few times, we shall grow perfect in
the knowledge of all our goods, and readily find
what we seek for.'

" I remember, good Socrates," said Ischo-
machus, " I once went aboard a Phoenician ship,
where I observed the best example of good order
that I ever met with : and, especially, it was sur-
prising to observe the vast number of implements,
which were necessary for the management of such
a small vessel.

" What numbers of oars, stretchers, ship-
hooks, and spikes, were there for bringing the
ship in and out of the harbour ! What numbers
of shrowds, cables, halsers, ropes, and other
tackling, for the guiding of the ship ! With how

412 THE SCIENCE OF

many engines of war was it armed for its defence !
What variety and what numbers of arms, for the
men to use in time of battle ! What a vast quan-
tity of provisions were there for the sustenance
and support of the sailors! And, besides all these,
the loading of the ship was of great bulk, and so
rich, that the very freight of it would gain
enough to satisfy the captain and his people for
their voyage : and all these were stowed so neatly
together, that a far larger place would not have
contained them, if they had been removed. Here,
I took notice, the good order and disposition of
every thing was so strictly observed, that, notwith-
standing the great variety of materials the ship
contained, there was not any thing on board
which the sailors could not find in an instant : nor
was the captain himself less acquainted with these
particulars than his sailors : he was as ready in
them, as a man of learning would be to know the
letters that composed the name Socrates, and
how they stand in that name. Nor did he only
know the proper places for every thing on board
his ship; but, while he stood upon the deck, he
was considering with himself what things might
be wanting in his voyage, what things wanted
repair, and what length of time his provisions
and necessaries would last : for, as he observed
to me, it is no proper time, when a storm comes
upon us, to have the necessary implements to
seek, or to be out of repair, or to want them on
board; for the gods are never favourable to those
who are negligent or lazy; and it is their good-
ness that they do not destroy us when we are

GOOD HUSBANDRY. 413

diligent. When I had observed the good order
which was here practised, I informed my wife of
it; at the same time admonishing her to observe
the great difficulty there must needs be to keep
up such a regular decorum on board a ship, where
there were such numerous varieties of materials,
and such little space to lay them in : ' But how
much easier, good wife,' said Ischomachus, * will
it be for us, who have large and convenient store-
houses for every thing to its degree, to keep a
good decorum and order, than for those people
on board a ship, who yet are bound to remember
where, and how, every thing is distributed in the
midst of a storm at sea? But we have none of
these dangers to disturb and distract our thoughts
from the care of our business ; therefore we should
deserve the greatest shame, and be inexcusable,
if we were not diligent enough to preserve as good
order in our family as they do on board their ves-
sel. But we have already said enough,' continu-
ed Ischomachus, ' concerning the necessity and
advantage of good order; nor is it less agreeable
to see every thing belonging to the dress, or
wearing-apparel, laid carefully up in the wardrobe ;
the things belonging to the kitchen, let them be
there ; and so those belonging to the dairy, like-
wise in the dairy : and, in a word, every thing
which regards any kind of office belonging to the
house, let it be neatly kept and laid up in its
proper office. And this is reputable both to the
master and mistress of the house; and no one
will ridicule such good management, but those
who are laughed at for their own ill management.

414 THE SCIENCE OF

This, good wife,' said Ischomachus, ' you may be
sensible of at an easy rate, with little trouble.
Nor will it be difficult to find out a steward, who
will soon learn from you the proper places or re-
positories for every thing which belongs to the
house ; for in the city there is a thousand times
more variety of things than ever we shall have
occasion for; and yet if we want any thing, and
send a servant to buy it for us, he will readily go
to the place where it is to be had, from the good
disposition of things in the several shops which
are proper for them, and from the remembrance
he will have of observing them in such and such
places. There can be no other reason for this,
than the disposing every thing in the market or
city in its proper place, as all kinds of fowls at the
poulterers', all sorts of fish at the fishmongers',
and the like of other things which have places
determined for them : but if we go about to seek
a man, who at the same time is seeking us, how
shall we find one another, unless we have before-
hand appointed a meeting place?' Then, as for
setting our household goods in order, I spoke to
her in the following manner." — " But tell me,
good Ischomachus/' said Socrates, " did your
wife understand and practise what you taught
her?" — " She promised me," answered Ischoma-
chus, both by words and by her countenance,
that she agreed to what I said, and was delighted
that method and good order would take off so great
a share of her trouble : she rejoiced to think she
should be delivered from the perplexed state she
was in before, and desired that I would not delay

GOOD HUSBANDRY. 41,5

putting my promise in practice as soon as pos-
sible, that she might reap the fruits of it." — " And
how did you proceed, good Ischomachus?" said
Socrates. " I answered her," said Ischomachus,
" in such a manner, that she might learn first
what an house was properly designed for; that it
was not ordained to be rilled with curious paint-
ings or carvings, or such unnecessary decorations ;
but that the house should be built with due con-
sideration, and for the conveniency of the inha-
bitants; and as a proper repository for those
necessaries which properly belong to a family,
and, in some measure, directs us to the proper
places wherein every particular ought to be
placed : the most private and strongest room in
the house seems to demand the money, jewels,
and those other things that are rich and valuable;
the dry places expect the corn ; the cooler parts
are the most convenient for the wine ; and the
more lightsome and airy part of the house for
such things as require such a situation. I showed
her likewise," continued Ischomachus, " which
were the most convenient places for parlours and
dining-rooms, that they might be cool in summer
and warm in winter; and also, that as the front of
the house stood to the south, it had the advantage
of the winter's sun ; and in the summer it rejoiced
more in the shade, than it could do in an}' other si-
tuation. Then," said Ischomachus, " I appointed
the bed chambers, and the nursery, and apart-
ments for the women, divided from the men's
lodging, that no inconveniency might happen by
their meeting without our consent or approba-

416 THE SCIENCE OF

tion ; for those who behave themselves well, and
we allow to come together to have children, they
will love us the better for it ; but those, who
through subtilty will endeavour to gain their ends
with any of the women without our consent, will
be always contriving and practising ways to our
disadvantage, to compass or carry on their lewd
designs. When we were come thus far," pro-
ceeded Ischomachus, " we began to set our goods
in order. In the first place, we assorted all the
materials belonging to sacrifices : after that, my
wife's apparel was assigned to their proper places;
her richest habits by themselves, and those
which were in more common use by themselves.
Next to these, we appointed a wardrobe for the
master's clothes ; one part for his armour and
such accoutrements as he used in war, and an-
other for his wearing apparel, to be used upon
common occasions : after these, we directed places
for the instruments which belong to spinning,
and for the bakehouse, the kitchen, and the baths ;
and took care, in the appointment of all these
things, to make a division between those things
which are most commonly required to be in
use, and such as are only in use now and then :
we likewise separated those things which were
for a month's service from those which were to
serve twelve months ; for by this means we might
know the better how our stock is employed.
When we had done this, we instructed every
servant respectively where every thing belonging
to his office might be found, and directed them
carefully to observe, that every implement under

GOOD HUSBANDRY. 417

their care should be put into the same place where
they took it from, when they had done using it ;
and as for such things as are but seldom required
to be used, either upon festivals, or upon the re-
ception of strangers ; those we delivered into the
care of a discreet woman, whom we instructed in
her province ; and when we had made an account
with her of the goods delivered into her care, and
taken it in writing, we directed her to deliver
them out to those under her, as she saw proper
occasions, and be careful to remember who were
the persons to which she delivered every particu-
lar; and that upon receiving again the things
which she had delivered out, they should be every
one laid up in their proper place. In the next
place, we chose a discreet, sober, and judicious
woman to be our storekeeper or housekeeper, one
who had a good memory, and was diligent enough
to avoid faults, studying our pleasure and satis-
faction in all her business, and endeavouring to
gain our esteem, which we always signified by
presents, by which means we gained her love and
friendship for us; so that, whenever we had oc-
casion to rejoice, we made her partaker of our
mirth ; or if any accident happened which brought
sorrow with it, we made her acquainted with that
likewise, and consulted her in it: this made her
bend her mind to the advancement of our for-
tunes. We instructed her to show more esteem
for those servants in the house whom she found
were deserving of favour, than the others who
neglected their duty; for we took care to observe
to her, that those who did well were worthy re-

E E

418 THE SCIENCE OF

ward in the world ; while those who were deceit-
ful and evil-minded, were rejected of the people.
And then, good Socrates," said Ischomachus, " I
let my wife know that all this would be of little
effect, unless she was careful to observe that every
thing was preserved in the good order we had
placed it : for in cities, and in other governments
that are well ordered, it is not enough to make
good laws for their conduct, unless there are
proper officers appointed to see them put in exe-
cution, either to reward those who deserve well,
or punish the malefactors. ' This, dear wife, I
chiefly recommend to you,' continued Ischoma-
chus, l that you may look upon yourself as the
principal overseer of the laws within our house.
And I informed her also, that it was within her
jurisdiction to overlook, at her own pleasure, every
thing belonging to the house, as a governor of a
garrison inspects into the condition of his soldiers,
or as the senate of Athens review the men of
arms, and the condition of their horses ; that she
had as great power as a queen in her own house,
to distribute rewards to the virtuous and diligent,
and punish those servants who deserved it. But
I further desired her, not to be displeased, if I in-
trusted her with more things, arid more business,
than I had done any of our servants ; telling her
at the same time, that such as were covenant-
servants have no more goods under their care and
trust, than are delivered to them for the use of
the family ; and none of those goods may be em-
ployed to their own use, without the master's or
mistress's consent : for whoever is master or mis-

GOOD HUSBANDRY. 4I9

tress of the house, has the rule of all that is with-
in it, and has the power of using any thing at
their pleasure; so that those who have the most
profit by goods, have the most loss by them, if
they perish or are destroyed. So it is therefore
the interest of them that have possessions, to be
diligent in the preservation of them." — " Then,"
said Socrates, " tell me, good Ischomachus, how
did your wife receive this lesson?" — " My wife,"
replied Ischomachus, " received it like a woman
ready to learn and practise what might be for the
honour and welfare of us both, and seemed to
rejoice at the instructions I gave her." ' It would
have been a great grief to me,' said she, ' if, in-
stead of those good rules you instruct me in, for
the welfare of our house, you had directed me to
have no regard to the possessions I am endowed
with; for as it is natural for a good woman to be
careful and diligent about her own children,
rather than have a disregard for them ; so it is no
less agreeable and pleasant to a woman, who has
any share of sense, to look after the affairs of her |
family, rather than neglect them.'

" When I heard," continued Socrates, " the
answer which the wife of Ischomachus gave him,
I could not help admiring her wisdom." — " But
I shall tell you yet much more of her good under-
standing," said Ischomachus : " there was not one
thing I recommended to her, but she was as
ready to practise it, as I was willing she should
go about it." — " Go on, I pray you, good Ischo-
machus," said Socrates, " for it is far more de-
lightful to hear the virtues of a good woman

420 THE SCIENCE OF

described, than if the famous painter Zeuxis was
to show me the portrait of the fairest woman in
the world."^-" Then," continued Ischomachus,
" I remember, on a particular day, she had painted
her face with a certain cosmetic, attempting to
make her skin look fairer than it was ; and with
another mixture had endeavoured to increase the
natural bloom of her cheeks ; and also had put on
higher shoes than ordinary, to make her look
taller than she naturally was. When I perceived
this," said Ischomachus, " I saluted her in the
following manner : ' Tell me, good wife, which
would make me the most acceptable in your eyes,
to deal sincerely by you, in delivering into your
possession those things which are really my own,
without making more of my estate than it is; or
for me to deceive you, by producing a thousand
falsities which have nothing in them : giving you
chains of brass instead of gold, false jewels, false
money, and false purple, instead of that which is
true and genuine?' To which she presently re-
plied : ' May the gods forbid that you should be
such a man ! for, should you harbour such deceit
in your heart, I should never love you.' — ' I tell
you then, dear wife,' replied Ischomachus, * we
are come together, to love one another, and to de-
light in each other's perfections : do you think I
should be the more agreeable to you in my per-
son, or should you love me the better, if I was to
put a false lustre upon myself, that I might ap-
pear better complexioned, more fair in body, or
more manly than what Nature has made me ; or
that I should paint and anoint my face, when you

GOOD HUSBANDRY. 421

receive me to your arms, and give you this deceit
instead of my natural person?' — ' Surely, dear Is-
chomachus,' replied his wife, ' your own person,
in its natural perfections, is preferable to all the
paints and ointments you can use to set it ofT;
nor can all the art you might use be comparable
to your natural appearance.' — ' Believe then, good
wife,* said Ischomachus, ' that I have the same
abhorrence of false lustre that you have : can
there be any thing more complete in Nature than
yourself? or would there be any thing less enga-
ging to me than that you should use any means to
hide or destroy those perfections in you which I
so much admire? The God of Nature has ap-
pointed beauties in all creatures, as well in the
field as among the human race ; the magnificence
of the male to be admired by the female, and the
tender and curious texture of the female to be ad^
mired by the male. It is natural for the creatures
in the field to distinguish one another by the
purity of their beauties ; there is no deceit, there
is no corruption : so the men always admire that
body which is most pure, or the least deformed by
art. Such wiles and deceits may, perhaps, de-
ceive strangers, because they will not have oppor-
tunities of discovering and laughing at them ; but
if such things should be practised between those
who are daily conversant with one another, how
soon will the imposition be discovered ! how soon
will they be ridiculed ! For these deceits appear
at the rising out of bed, and from that time, till
the persons have had opportunity of renewing
them; as well as when they sweat, when they

422 THE SCIENCE OF

shed tears, when they wash, and when they bathe
themselves.'

" What answer, good Ischomachus," said So-
crates, " did your wife give you to this lecture?"
— " The best that could be," replied Ischomachus,
" for she has never since attempted any of these
false glosses, but has constantly appeared in her
natural beauties, and repeated her solicitations to
me to instruct her, if there was any natural means
of assisting them. I then directed her that she
should not sit too much, but exercise herself about
the house as a mistress, to examine how her
several works went forward; sometimes to go
among the spinners or weavers, to see that they
did their duty, and to instruct those who were
ignorant, and encourage the most deserving
among them ; sometimes to look into the bake-
house, to see the neatness and order of the
woman that looks after it; and sometimes visit
her housekeeper, to account with her for the yarn,
or other commodities, that are brought into her
charge : and now and then to take a turn about
her house, to see that every thing is disposed in
its proper place. This method, I supposed," said
Ischomachus, " would be a means of giving her
an healthful exercise, and at the same time of
leading her to that business which would be for her
advantage, in benefiting our fortune. 1 also told
her, the exercise of bolting, baking, and looking
after the furniture of her house, to brush it and
keep it clean, when she wanted something to do,
would be commendable, and help to employ her;
for I recommended exercise to her as a great

GOOD HUSBANDRY. 403

benefit: * for exercise,' said Ischomachus, ' will
create you an appetite to your meat, and by that
means you will be more healthful, and add, if
possible, to the bloom of your beauty : and also
the clean appearance of the mistress among the
servants, and her readiness to set her hand to
work, will encourage them to follow her example;
for a good example does more than all the com-
pulsion that can be used. Those, who study no-
thing but their dress, may indeed be esteemed by
those who understand nothing else ; but the out-
side appearance is deceitful. And now, good
Socrates, I have a wife who lives up to the rules
given her." — " Then," said Socrates, " good Is-
chomachus, you have fully satisfied me concerning
the duty of a wife, as well as of your wife's good
behaviour, and your own management. I beg
now you will acquaint me, good Ischomachus,"
continued Socrates, " what method it is that you
have taken on your part towards the management
of your fortune, and especially what it is that has
gained you the character of a good and honest
man ; that when I have heard what you have done,
I may give my thanks according to your deserts."
— " I shall be glad," replied Ischomachus, " to
satisfy you in any thing within my power, pro-
vided you will correct my errors, if I am guilty of
any." — " But," answered Socrates, " how can I
correct you, when you are already possessed of the
character of a good and honest man ? and
especially when I am the man who is taken for
the greatest trifler, and who employs himself in
nothing but measuring the air; or, which is a far

424 THE SCIENCE OF

worse character, that I am a poor man, which is a
token of the greatest folly? This, indeed, might
have been a trouble to me, if I had not met the
other day an horse belonging to Nicias, with a
crowd of people about him, admiring his good
qualities, and talking abundance in praise of his
strength and spirit : this made me ask the ques-
tion of the master of the horse, Whether his horse
was very rich? but he stared upon me, and
laughed at me, as if I had been a madman ; and
only gave me this short answer: ' How should a
horse have any money?' When I heard this, I
went my way contented, that it was lawful for a
poor horse to be good, on the account only of his
free heart and generous spirit; and therefore, I
conclude, it is likewise possible for a poor man to
be good : for which reason, I beseech you, good
Ischomachus, tell me your manner of living, that
I may endeavour to learn it, and model my life
after your example; for that may well be called a
good day, when a man begins to grow good and
virtuous." — " Good Socrates, you seem to banter
me," said Ischomachus : " however, I will tell
you, as well as I can, the whole method of my
living, which I design constantly to follow till the
day of my death. I perceived, that except a man
knew well what was necessary to be done, and
diligently applied himself to put his knowledge
in practice, the gods would not suffer him to
prosper. And I also observed, that those who act
with wisdom and diligence, the gods reward them
with riches. Therefore, first of all, I paid my adora-
tion to the gods, and implored their assistance in

GOOD HUSBANDRY. 425

all that I had to do, that they would be pleased
to give me health, strength of body, honour in my
city, good will of my friends, safety in the day of
battle, and that I might return home with an in-
crease of riches and honour." — " When I heard
that," said Socrates, " I asked him, Are riches
then so much worthy your esteem, good Ischo-
machus; seeing that the more riches you have,
the more care and trouble you have to order and
preserve them ?" — Then Ischomachus replied : " I
have no small care to provide me with riches, for
I have great pleasure in serving the gods honour-
ably with rich sacrifices; and also to serve my
friends, if they happen to want; and likewise to
help the city in time of danger or distress." —
" Truly, what you say, good Ischomachus," said
Socrates, " is honourable, and becoming a man of
power and substance." — To which Ischomachus
answered : " These are my reasons, good Socrates,
why I think riches worth my labour; for there are
some degrees of men who cannot subsist without
the help of others ; and there are also some who
think themselves rich enough, if they can get
what is barely necessary for their support. But
those who order their houses and estates with such
discretion and good judgement, that they advance
their fortunes and increase their riches ; and by
that means become serviceable and honourable to
the city, and are capable of serving their friends;
why should not such men be esteemed wise and
generous, and deserve power?" — " You are in the
right," replied Socrates ; " there are many of us
that may well respect such men ; but I pray you,

426 THE SCIENCE OF

good Ischomachus, go on to relate what method
you take to support your health and strength of
body, and what means you use to return home
honourably from the war : and as for the ordering
and increasing of the estate, we may hear that by
and by." — " I think," said Ischomachus, " these
things are so chained together, that they cannot
well be separated ; for when a man has a sufficient
store of meat and drink, and uses a convenient
share of exercise, his body must of necessity be
healthful and strong ; and such a body, when it is
well exercised in the affairs of war, is most likely
to return home from battle with honour. And
he, who is diligent aqd industrious in his business,
must as surely improve his estate." — " Good Is-
chomachus," said Socrates, " all that you have yet
said I grant to be good, that he who uses dili-
gence and exercise will increase his fortune. But
tell me, I beseech you, what exercise do you take
to maintain your good complexion, and to get
strength, and how do you exercise yourself to be
expert in war, and what methods do you follow
to increase your estate, that enables you to help
your friends, and assist the city in honour and
strength ? These things I desire to learn." — " To
tell you freely, good Socrates," said Ischomachus,
" I rise so early in the morning, that if I have
any one to speak with in the city, I am sure to
find him at home ; or if I have any other business
to do in the city, I do it in my morning's walk :
but when I have no matter of importance in the
city, my page leads my horse into the fields, and
I walk thither, for I esteem the walk into the free

GOOD HUSBANDRY. 427

air of the country to be more healthful than to
walk in the galleries or piazzas of the city ; and
when I arrive at my ground where my workmen
are planting trees, tilling the ground, or sowing,
or carrying in of the fruits, I observe how every
thing is performed, and study whether any of
these works may be mended or improved : and
when I have diverted myself enough at my villa,
I mount my horse, and make him perform the
exercise of the academy, such as is serviceable in
war ; and then ride him through all the difficult
paths, waters, through trenches, and over hedges,
to make him acquainted with those difficulties as
much as possible, without hurting him : and when
I have done this, my page takes my horse, and
leads him trotting home, and takes along with
him, to my house, such things out of the country
as are wanted, and walk home myself: then I
wash my hands, and go to such a dinner as is pre-
pared for me, eating moderately, and never to
excess, or too sparingly."

" Good Ischomachus," said Socrates, " you do
your business very pleasantly ; and your contri-
vance is excellent, in performing so many good
things at one time, as increase your health, your
strength, your exercise in war, your study for the
increase of your estate: all these to be done under
one exercise is a great token of your wisdom; and
the good effect of this exercise is apparent enough
to all that know that you are healthful and
strong, and every one allows you to be the best
horseman in this country, and one of the richest
men in the city." — " Alas ! good Socrates," an-

428 THE SCIENCE OF

swered Ischomacbus ; " and yet, though I believe
this to be true, I cannot escape detraction. You
thought, perhaps, I was going to say, that it was
these things which gave me the name of an honest
and good man." — " It was my thought," said
Socrates; " but I have a mind to ask you, how
you guard against detractors, and whether you
speak in your own cause, or in such causes as
relate to your friends?" — " Do you believe,"
answered Ischomacbus, " that I do not sufficiently
do my part against my detractors, if I defend my-
self by my good deeds, in doing no wrong, and
acting as much as I can for many men's good?
or do you not think I am in the right if I accuse
men who are mischievous, and do injustice in
private cases, and to the city?" — " I pray you
explain yourself," said Socrates. " I must tell
you," said Ischomacbus, " I am always exercising
myself in rhetoric and eloquence, and in the prac-
tice of justice; for if I hear one of my servants
complain of another, or justify his own cause, I
always endeavour to settle the truth between
them ; or if I discover any dispute among my
friends or acquaintance, I endeavour to make it
up, and recover their friendship for one another,
by showing them the happiness and profit of
friendship, and the distraction and inquietude
which attend those who are at variance with one
another. I praise and defend those who are
accused wrongfully, or are oppressed without a
cause ; and before the lords of our government I
accuse them who are promoted unworthily ; I
praise them who set about their business with

GOOD HUSBANDRY. 429

care and deliberation, and blame such who go
rashly about their work. But I am now brought
to this dilemma, whether I am to bear with faults,
or punish them." — " What is your meaning in
that," said Socrates, " and who is the person you
mean?" — " It is my wife," said Ischomachus. —
" In what manner then are your disputes?" said
Socrates. — " We have very little occasion for
that,'' replied Ischomachus, " as yet ; nor have
we more words in our disputes than, such a thing
is not done so carefully as it might have been ;
and that we may learn by a false step how to
guide ourselves for the future : but if she should
be unfortunate enough to give her mind to lying
and deceit, there is no reforming her." To this
Socrates answered : " If she should at any time
tell you a lie, you will hardly insist upon the
truth of the matter. But, perhaps, good Ischo-
machus, I detain you from your business, and I
would by no means hinder a man of your capacity
and understanding from proceeding in your af-
fairs."— " You are no hindrance to me," answered
Ischomachus, " for I am determined to stay here
till the court is up." — " This gives me another
token of your justice," said Socrates ; " it is an
instance of your circumspection, and regard to
maintain the noble character the world has given
you, of being a good and honest man ; for, not-
withstanding the many employments you usually
engage yourself in, and the delightful method you
take in the exercise of them, yet because of your
promise to these strangers, to wait for them in
this place, you choose to neglect your own busi-

430 THE SCIENCE OF

ness and pleasure, rather than prove worse than
your word." — " As for the business you speak of,"
said Ischomachus, " I have taken care that no-
thing shall be neglected ; and my greatest pleasure
is in being punctual with those that I appoint;
for in my farm I have my bailiff or steward of
husbandry, and deputies who take care of my bu-
siness."— " Since we are fallen into this discourse,
pray tell me, good Ischomachus," said Socrates,
" when you have occasion for a good bailiff or
steward for your country affairs, do you use the
same method as if you wanted a good builder, to
inquire after one who is best skilled in the science?
or do you teach and instruct those you hire into
your service, in the business you want to employ
them in ?" — " Good Socrates," answered Ischo-
machus, " I endeavour to teach them myself; for
he whom I instruct in the management of my
affairs, when I am absent, will know the better
how to carry on my works agreeable to my liking ;
rather than if I was to employ one who already
had a pretence to knowledge of the business I
wanted him for: as I guess I have experience
enough to set men to work, and to direct them
how they shall go about their business, I therefore
suppose I am able to teach a man what I can do
myself." — " Then, surely, your bailiff in husband-
ry," replied Socrates, " must be always ready and
willing to serve you; for, without he has a love
for vou, he will never use the utmost of his dili-
gence for the advancement of your affairs, though
he be never so expert in his business." — " You
say right," answered Ischomachus : " but the first

GOOD HUSBANDRY. 431

of my endeavours is to gain his love and affection
to me and my family, by which means he has a
regard to my welfare." — " And what method do
you take, good Ischomachus," said Socrates, " to
bring the man to love and respect you and your
family? Is it by the benefit you do him, by
learning him a profitable business?" — " I do not
suppose that," said Ischomachus; " but, whenever
the gods are favourable to me in the advancement
of my fortune, I always reward my steward." —
" So I suppose," said Socrates, " that you mean
by this, that such people as you assist with money
or goods will bear you the best service and re-
spect."— " Yes, certainly," said Ischomachus,
*' for there are no instruments in the world so en-
gaging, or that will prevail so much over man-
kind, as money or profit." — " But is it sufficient
for him to love you ?" replied Socrates ; " for we
have instances enough that men love themselves
before all others ; and we have also some examples
of those who are lovers of themselves, and yet are
so negligent to their own profit, that they never
reap those things they wish for." — Ischomachus
answered : " But, good Socrates, before I choose
them among my servants that I have brought to
love me, to dignify with the places of stewards or
deputies, I teach them the good consequence of
diligence and industry." — " Is it possible you can
do that?" said Socrates; " for, in my opinion, we
can hardly bring men to do another man's busi-
ness as punctually as he might do it himself." —
" That I allow," said Ischomachus: " I mean,
that we can never instruct a man to use the same

432 THE SCIENCE OF

diligence for another that he would do for him-
self."— " But," replied Socrates, " who are those,
then, whom you think worthy of employment, or
of receiving your instructions?" — To this Ischo-
machus answered : " Those, in the first place, who
cannot avoid drunkenness, are excluded from this
care ; for drunkenness drowns the memory, and is
the occasion of forgetfulness." — " And is this the
only vice," said Socrates, " which is the occasion
of negligence ?" — " No," replied Ischomachus,
" for those who indulge themselves in sleep, are
incapahle of such employments." — " And are
there any more," said Socrates, " whose vices
make them unfit for your service?" — " Yes," an-
swered Ischomachus ; " for I am persuaded those
who are addicted to the flesh, bend their minds
so much to that thought, that they neglect all
other business ; for their whole hope and study is
upon those they love : and if one was to order
them to business, it would be the greatest punish-
ment that could be inflicted on them ; for there
can be no greater pain laid upon any creatures in
nature, than to prevent them from the object of
their desires. For these reasons, when I find people
engaged in such affairs, I set them aside, and never
take the pains to instruct them in the matters that
relate to my estate." — " But what say you," said
Socrates, " of those who have a provident thought,
and are saving on their own account; do you be-
lieve these would not be diligent in the manage-
ment of your estate?" — " These," replied Ischo-
machus, " I choose to employ before all others ;
for they are sooner brought to be diligent than

GOOD HUSBANDRY. 433

those who have contrary sentiments ; and, besides,
it is easy to show them the profit of diligence:
and if such a man happens to come in my way, I
commend him and reward him." — " But how do
you treat those servants," said Socrates, " who are
ready to obey you in all your commands, and are
diligent at your word, and have a moderate share
of good order in the management of themselves ?"
■ — " These," said Ischomachus, " I have a great
regard for ; for I carefully reward those who are
diligent, and lay as many hardships as I can upon
those who are idle and careless." — " But tell me,
dear Ischomachus," said Socrates, " is it possible
to reform a man who is naturally negligent?" —
" No more," answered Ischomachus, " than it
would be for a man who is ignorant in music, to
teach and instruct another man in that science;
for it is impossible to make a good scholar, if the
master does not know his business ; and, by the
same rule, no servant will be diligent when his
master sets him the example of neglect. I have
heard often enough, that bad masters made bad
servants; and I have often seen a small reproof
to a servant has put him or her upon their duty.
However, the best way to make a good servant, is
for the master to set him a good example of in-
dustry, and be careful and watchful to oversee and
regard, that every one about him is diligent in
their respective office, and reward those who are
deserving, and punish the negligent. The king
of Persia once spoke much to the purpose in a
case of this nature. When he was riding upon a
fine horse, one of the company asked him what

F F

434 THE SCIENCE OF

made his horse so fat : his reply was, ' The eye of
his master ; ' and we have many beside, good
Socrates, who think that every thing whatever is
improved by the same regard of the master." —
" But, good Ischomachus," said Socrates, " when
you have trained up your steward to be diligent,
and to observe your directions, do you esteem
him thoroughly qualified to be your steward or
bailiff, or has he then any thing else to be in-
structed in?" — " Then," answered Ischomachus,
" there is yet more which is necessary for him to
understand ; for he must learn the particulars of
his business, to know when and how he must dis-
pose of every thing; for, without the knowledge
of these particulars, a steward is an insignificant
person ; he is like a physician who has the care of
a patient, and is up early and late to attend him,
and at last knows nothing of his distemper." —
" But when he has learnt all this, good Ischo-
machus," said Socrates, " is he then perfectly
qualified to be your steward, or director of youF
farm ?" — " There is still more required of him,'*
replied Ischomachus, " for he must learn to rule,
as well as direct the workmen." — " And is it pos-
sible," said Socrates, " that you can teach a man
to govern, or know the great science of com-
mand?"— " I think," said Ischomachus, " there is
no difficulty in it ; though, perhaps, the reasons I
may give for it are ridiculous." — " An affair of
this consequence," said Socrates, " is no laughing
matter; for the man who can instruct others how
to govern, must himself be a person of great wis-
dom, and deserve the highest character; for he,

GOOD HUSBANDRY. 435

who can teach men how to rule, may teach them
how to become masters ; and he who can raise
them to that dignity, may teach them those
princely virtues, which will make them worthy
the command of kingdoms." — " Good Socrates,"
answered Ischomachus, " let us look into the
fields among the beasts for an example of the
facility of learning to govern. Those creatures who
are restiff and stubborn are beaten into obedience ;
while, on the other hand, those who obey our
directions are treated handsomely, and rewarded.
Colts, when they are under the management of
the breaker or jockey, are caressed when they take
their lessons kindly; but when they are restiff or
disobedient, they receive the correction of the
lash ; and by these means they are brought to make
good horses. If we breed spaniels, we treat them
in the same manner, to learn them to hunt, to
take the water, to fetch and carry, and be watch-
ful ; but, as for men, we may persuade them, and
bring them to obedience, by setting before them
rewards and punishments, and teaching them that
it will be for their advantage to obey; but, as for
bondmen, or those of the lowest rank, they may
be brought to obedience another way ; pro-
vide well for their bellies and they will do
any thing ; while those, who have noble
spirits, are best encouraged by praise, for
praise is no less welcome to them, than
meat and drink is to those of the meaner sort.
And when I have instructed my steward to
govern by my example, I add this, as an instruc-
tion to him, that in the bestowing of clothes or

436 THE SCIENCE OF

apparel among my workmen, he should always
give the best to those among them who are most
diligent in their business ; for industrious men
ought always to have better dress, and have the
pre-eminence in all things, before the lazy and
negligent ; for I am of opinion there is nothing-
more irksome to industrious servants, than to see
those who are negligent in their business pro-
moted or encouraged, while they themselves are
neglected and overlooked. It discourages them
from minding their business for the future ; there-
fore I always take care to keep that difference
among my servants. And when I observe that
my bailiff shows the same regard for those ser-
vants under his care. I praise him for it ; but when
I perceive he has preferred any one unworthily,
by means of flattery or some such de ceit, I never
suffer his award to pass, but blame him and repri-
mand him." — "Then," said Socrates, " tell me, good
Ischomachus, when you have thus taught your
steward to rule, and discipline the workmen and
servants under his care, is he then completely
qualified for your service ? or is there any thing
else that you are to instruct him in?" To this
Ischomachus replied : " There is yet a very material
point, which concerns the business and character
of a good steward ; and that is, honesty ; for if
after he has received all my former instructions,
he gives his mind to pilfer, and clandestinely to
make away with my goods, his diligence in over-
seeing the management of my lands will be but of
little profit to me, or it may be I may happen to
be out of pocket by his service, so that I had much

GOOD HUSBANDRY. 437

better be without the industry of such a man." —
" But, good Ischomachus, I pray you tell me,"
said Socrates, " Are you capable of teaching men
justice and honesty?" — " Yes," replied Ischoma-
chus ; " but I find that it is not every one I teach
or instruct in these ways of truth and equity, who
follow my instructions : but, that I may yet make
my servants follow the rules of justice which I
teach them, I use those laws of Draco and Solon,
which say, that little pilferers must be punished,
but the great robbers must be imprisoned and put
to death. Whereby it appears, that those, who
enrich themselves by indirect methods, and amass
to themselves fortunes by thievish practices, those
goods shall not be profitable to them. And to
these laws I likewise add some of the Persian
laws : for those of Draco and Solon only inflict
punishments on those who do amiss; but those of
the king of Persia do not only punish those who
do wrong, but reward those who do right. There
are some men, who out of covetousness care not
what they do, nor what indiscreet means they take,
so that they gather riches together; seeing that
others can amass great fortunes in an honest way ;
believing that so long as riches may be got by
honest men, every one who is rich shall be ac-
counted an honest man : but these have never any
pleasure or good advantage in their ill-got goods;
or it is very rarely that they preserve them : but
those, who get their riches by industry and honesty,
are always prosperous, and have pleasure in what
they have got, especially because they have
wronged no man. If among my people I dis-

438 THE SCIENCE OF

cover any such who have that covetous and de-
ceitful temper, and do not receive benefit by my
instructions, I discharge them out of my service.
And, on the other hand, those who make honesty
their rule and study, behave themselves as true
and faithful servants, without having so much
regard to profit, as honour and praise from me ; if
they are bondmen, I give them their liberty ; and
do not only promote them and advance their for-
tunes, but take every opportunity of recommend-
ing them to the world as good and honest men ;
for I judge, that the man may be esteemed good
and honest, who upon the principle of virtue will
employ himself for his master's interest, and will
not scruple going through a little difficulty for
his master's service, when there is occasion, with-
out a design of making his advantage of him by
deceitful or indiscreet means. Such a man, when
I have once gained his esteem and affection, by
instructing him in the science of making a good
advantage of the work he is employed in, and
have sufficiently instructed him to rule; I am
persuaded he will transact every thing for his
master's advantage, as well as if the master was
continually to be present : and, with these qualifi-
cations, I think a man sufficiently capable of the
business of a steward, and worthy of being em-
ployed in that office." — " But, methinks," said
Socrates, " the principal part of a steward's busi-
ness you have not yet explained." — " What is that,
good Socrates?" said Ischomachus. — " I remem-
ber," said Socrates, " in your discourse you said,
that before all things a steward ought to know

GOOD HUSBANDRY. 439

every particular of his business, and how to order
every thing for his master's profit; for, without
that, you observed that diligence would be of
little use." — " Then, I suppose, good Socrates,"
answered Ischomachus, " you would have me
instruct you in the science of husbandry?" —
" That is my desire," said Socrates ; " for the
science of husbandry is extremely profitable to
those who understand it ; but it brings the
greatest trouble and misery upon those farmers
who undertake it without knowledge."-"-" I shall
first of all, good Socrates," said Ischomachus,
" acquaint you, that husbandry is an honourable
science, and the most pleasant and profitable of
any other; it is favoured by the gods, and be-
loved by mankind, and may be learned with ease.
Husbandry, therefore, is becoming a gentleman ;
for if we were to take a view of all creatures
upon earth, those only are esteemed, and worthy
our regard, which are docile enough to become
profitable to us; while the others, which are wild
and fierce in their nature, and are not capable of
becoming useful to us, are rejected. 'W-" If I re-
member right," said Socrates, " you have already
instructed me, that a steward or deputy should
first love you, then be diligent ; in the next place,
he should be able to rule, and then be honest; but
I am impatient to hear how he must behave him-
self in the practice of husbandry, with regard to
the works, when and how they are to be done ;
but hitherto you have not explained those parti-
culars, but passed them over as if you imagined I
knew as much of the affair as yourself, or under-

440 THE SCIENCE OF

stood the business. For my part, I am in the
same state, with regard to husbandry, that a man
would be who does not understand letters, and
you were to show him a writing ; he will be never
the better for seeing that writing, unless he knew
the use of the letters that composed it. So I
imagine, that it is not enough to be diligent in
the science of husbandry, but a man must under-
stand every particular of it. This I suppose you
are a master of, but you have not yet acquainted
me with the matter. Therefore, if I was now to
set about the business of husbandry, I should be
like a quack in physic, who went about visiting
of sick people, and neither knew their distempers,
nor what medicines were proper for them. There-
fore, good Ischomachus, I desire you will learn
me every particular point of the husbandry you
practise." — " Good Socrates," replied Ischoma-
chus, " the science of husbandry is not like other
sciences, which require length of time to study
them, or a great deal of labour to compass them
before a man can get his living by them ; for hus-
bandry is easily learned, by observing the work-
men now and then, and by consulting those who
understand it. By these means you may instruct
your friends in it. Again, we may observe, that
men of other sciences, which are artificers, will
always keep some secret of their business to them-
selves ; but the husbandmen are open and free in
their discoveries, that every one may learn from
them. The husbandman, who has the greatest
knowledge in planting of trees, is proud of being
observed, or that any man takes notice of his

GOOD HUSBANDRY. 441

excellence in that art. And the sower is no less
pleased to have any one stop to look upon him.
And if you ask him about any thing which has
been well done in his way, he will be free enough
to inform you how it was done. And so, good
Socrates, we may see by this, that husbandry
teaches men good manners and good nature."
— " This," said Socrates, " is a good beginning :
and now you have come thus far, I cannot leave
you till you have given me every particular relat-
ing to husbandry ; and especially I insist upon it,
because you say it is a science so easy to learn.
You will therefore have the less trouble to in-
struct me ; and it will be the greater shame to me,
if I do not learn it by your instructions, particu-
larly since it is so profitable a science." — " I am
very willing to answer your desire," said Ischo*
machus, " and instruct you in every point of hus-
bandry. The principal part, which men dispute
about, is the soil. On this account, all the philoso-
phers, who have busied themselves about it, have
given us more words than truth ; for they throw
some occult quality in the way, which leaves us
as we were before; and at the best tell us, that he,
who designs to be an husbandman, must first know
the nature of the soil." — " It is not contrary to my
opinion," said Socrates, " that one ought to know
the quality of the soil; for those who do not
know what the ground will bring forth, how can
they appoint either trees, plants, or seeds for it,
which are natural to its intent, or are proper for
it?" — " Dear Socrates," said Ischomachus, " this is
easily discovered, by observing the grounds of

442 THE SCIENCE OF

other people, where you may see the diversities of
plants growing* on them, and, by a little observ-
ance that way, you will learn what they will pro-
duce, and what are contrary to their nature ; and
when a man has once made his due observation of
this, he will see that it will be unprofitable to re-
sist Nature or the will of Providence. For when
a man plants or sows those things which he ac-
counts necessary for his use, and the soil does not
delight in the nourishment or production of them,
or has not a will to bring them forth, his expense
and trouble is to no purpose. But if he cannot
discover the nature of the grounds next about
him, which either through idleness, or any other
cause, have been mismanaged or neglected, let
him consult other lands remoter from him ; and
if even they happen not to be cultivated, he may
learn by the weeds that grow upon them, what
they will produce; for those plants, which grow
wild, show best the inclination and disposition of
the soil ; so that husbandmen may even learn
their business by observing what the ground will
produce of itself."-^" Then," replied Socrates, " I
perceive that a man need not abstain from hus-
bandry purely because he does not know how to
describe the nature of a soil ; for, I remember, I
have seen fishermen who have employed them-
selves continually upon the sea, without inquiring
what the water is, or its principles, but pass over
it, and when they iind any thing to their advan-
tage they take it, and leave the rest. The same,
I suppose, is the design of husbandmen : when
they look upon soils, it is to observe what they

GOOD HUSBANDRY. 443

bring forth that is valuable, and what they will
not." — " In what point of husbandry would you
have me begin," said Ischomachus, " dear Socrates,
for you talk like an adept in that science? Your
reasoning is good, and must proceed from under-
standing."— " All that I mean by my reasoning
with you," replied Socrates, " is to know how I
shall till the ground, so as to reap the most pro-
fitable crops of corn, or other fruits, from it; for
it is becoming a philosopher to inquire into those
things which are pleasant and profitable." — " I
suppose," said Ischomachus, " you already under-
stand that the stirring or breaking of the ground,
which one may call fallowing, is of great advan-
tage."— " This," answered Socrates, " I believe."
— " And suppose we were to fallow or plough the
ground in winter?" said Ischomachus. — " That I
don't approve of," said Socrates; " for the earth is
then too wet, in my opinion." — " And what do
you think if we were to turn it up in the summer?"
said Ischomachus. — " Then, I doubt," said So^
crates, " it would be too dry and hard for the
plough." — " Then let us plough," said Ischoma-
chus, " in the spring." — " I think you are much
in the right," said Socrates, " for then the ground
is most free and ready to open itself to the plough,
and also is most ready to distribute its virtue."
tl It is not only so," answered Ischomachus, " but
then whatever weeds are upon the ground, being
turned into the earth, enrich the soil as much as
dun°\ And again, these plants are not grown to
such a point of maturity or perfection that their
seeds are ripe, and therefore cannot fill the ground

444. THE SCIENCE OF

with weeds; and besides, I suppose you know
that both the fallowing and tilling of ground is
always the better, as the ground has the fewer
weeds in it ; for, besides the hindrance the weeds
may give to corn, or other profitable herbs, they
prevent the ground from receiving the benefit of
the sun and free air." — " This I agree to," said
Socrates. — " Then," replied Ischomachus, " do
not you think that often stirring the ground in
summer will be the best way for it to enrich itself
by the air and sun, as well as to destroy the
weeds?" — " I am very sensible,'' said Socrates,
" that weeds will wither and dry quickly in the
summer; and the ground can never receive more
benefit from the sun, than if it is stirred with the
plough, or fallowed in the heat of summer : and if a
man dig his ground in summer, he will have the
same advantage in destroying of weeds, which
will then soon die ; or else1, by turning them in
before they seed, they will enrich the ground :
and by the turning up of the earth at that season,
the sourness and rawness of that, which is turned
up, will be corrected by the sun." — So I find,"
said Ischomachus, " that we are both of one
opinion concerning the stirring and fallowing of
the ground." — " It is true," said Socrates ; " but,
to proceed to sowing, do you allow that the old
opinion, which is agreed to and followed by the
present operators in husbandry, concerning the
season of putting the seed into the ground, is
agreeable to reason, or are you of another opi-
nion?"— To this Ischomachus replied: " When
summer is once past, and September is upon us, all

GOOD HUSBANDRY. 445

men then wait the pleasure of the gods to send
rain to moisten the ground and prepare it for the
seed ; and, as soon as the rains fall, then every one
employs himself in sowing, as the gods seem to
direct." — " Then," said Socrates, " it seems that
all men in the world have determined, by one as-
sent, that it is not convenient to sow when the
ground is dry ; and those who act against this rule
of nature are sufferers by it, as if they had offended
the gods, by practising against their laws.

" We agree likewise in this," said Ischoma-
chus." — " Then," Socrates replied, " I perceive,
that mankind consent to the order of nature,
which is the will of the gods ; as, for example,
every one thinks it convenient to wear furred
gowns and warm clothes in the winter, and
then also to make a good fire, if he can get
wood." — " But there are many," said Ischoma-
chus, " who vary in their opinions concerning
the time of sowing ; some will sow sooner, others
later." — " There is good reason for that," replied
Socrates, " for the gods do not always give us the
same kind of weather one year as another. There-
fore it is sometimes best to sow early, and at
ot&er times it is better to sow late." — " I allow
what you say," said Ischomachus : " but whether
is it best to sow much seed, or little?" — " I am of
opinion," answered Socrates, " that it is best to
allow seed enough, and distribute it truly and
equally upon the ground; but one may sow the
seed too thick, as well as employ too small a
quantity of it." — " I agree with you," said Ischo-
machus, " in this point." — " I imagine," said Sx>-

446 THE SCIENCE OF

crates, " there is a great art in sowing." — " It is
surely so," replied Ischomachus ; " for there are
many sorts of grain, and all of them must be cast
upon the ground by a man's hand." — " I have
seen that," said Socrates. — " But some men," re-
plied Ischomachus, " can cast it even, and distri-
bute it equally upon the ground, and others can-
not."— " Then, I suppose," said Socrates, " that
the skill in sowing the seeds depends upon the
frequent practice and exercise of the hand; as
those who play upon the harp, or other instru-
ments of music, must keep their hands continu-
ally in practice, that their fingers may readily
follow their mind." — " You reason well," said
Ischomachus : "but suppose the ground is light
and open, or suppose it is stiffand heavy?"—" What
would you have me understand by that?" said
Socrates : " do you not take the lighter;ground to
be the weakest, and the heavy ground to be the
strongest?" — " I am of that opinion," said Ischo-
machus.— " I would then fain know of you,"
said Socrates, " whether you would allow the
same quantity of seed to one kind of ground as
you would to another, or whether you make any
difference?" — " You know, good Socrates," s*\id
Ischomachus, " that it is as natural to put the
most water to the strongest wines, and the
stronger a man is, the greater burden he may
carry; so some men are nourished with a very
spare diet, while others require a greater share of
nourishment: the same ought to be considered
in our present case." — " Will not the ground,"
said Socrates, " grow more strong by the more

GOOD HUSBANDRY, 447

use, as horses and mules are thought to do?" —
" This I take as a jest," said Ischomachus : " but
what I think necessary to acquaint you of, is, that
you sow your grain when the ground is moist,
and has the best advantage of the air ; and when
the corn is come up, and is high in the blade, if
you then turn it into the ground with a plough, it
will greatly enrich the land, and give it as much
strength as a good dunging would do : and we
must also remark, that if we continue to sow for
a long space the same sort of grain upon any
ground, but upon that especially which is weak
or overcharged with seed, it will impoverish the
ground, and wear it out of heart. We may com-
pare this to a sow who suckles many pigs, and
sustains them till they grow large; the more
pigs she suckles, the more will she be weakened."
— " You intimate by this," said Socrates, " that
one ought to sow the smaller quantity of grain
upon the weakest soil."—" It is true," replied
Ischomachus, " and is what we have partly
agreed on before, that to overburden ground with
seeds or corn, is the ready way to weaken it."-—
" But for what reason, good Ischomachus, do
vou make ditches or thorows in the corn fields?"

0

— " You know very well," replied Ischomachus,
" the winter is subject to wet weather." — " What
mean you by that?" said Socrates. — " When the
rains fall in great quantity," replied Ischomachus,
" the wet is apt to do great damage to corn ; for
sometimes our corn fields are incommoded with
waters, and the corn, in some of its parts,
smothered with mud ; and beside, the root* of

448 THE SCIENCE OF

the corn in other places will be washed bare ;
the waters also carry the seeds of weeds to the
lower parts of the ground, and by that means fill
the corn with weeds." — " I presume," said So-
crates, " what you say is agreeable to reason." —
" And do you think," said Ischomachus, " that
corn which is subject to these inconveniences
ought not to be assisted?" — " Undoubtedly/'
answered Socrates. — " Then what shall we do,"
said Ischomachus, " to prevent the waters from
covering the corn with mud?" — " I find then,"
said Socrates, "it is proper to ease the ground
from wet to secure the corn." — " But," said Is-
chomachus, " if the roots of the corn should be
laid bare, and the earth about them worn away ?"
• — " Then I suppose," continued he, " the best
way to remedy that, is to find some means of
covering the roots with earth, that they may be
well nourished." — " But if the weeds, which may
come up by this management," replied Socrates,
" should suck up, or destroy the nourishment
which the corn ought to receive, like the drone-
bees in an hive, who are of no value in them-
selves, and yet live upon the industry of the
working bees, and destroy the provisions which
they have laid up to be manufactured into wax
and honey." — " The weeds," replied Socrates,
" should then be plucked up, as the drones in an
hive are killed and discharged from it." — " Do
you think then," said Ischomachus, " that water-
thorows, or trenches in the ground to draw off the
water, are not good to save corn ?" — " I see now
the use of similies," said Socrates; "for there is

GOOD HUSBANDRY. 449

nothing can instruct me so much as similes ; for
by them you have learnt me to know the disad-
vantage of weeds among corn, as well as in-
structed me that drones are not always advan-
tageous to bees. But now I desire of you, dear
Ischomachus, to tell me what is the business of
harvest?" — " This," replied Ischomachus, " I shall
be ready to do, if you are not already as wise as
myself. I suppose," continued he, " you have
heard that corn must be reaped?" — " Certainly,
said Socrates; " but I am impatient till you pro-
ceed to inform me what are your sentiments in
the affair of reaping, or getting in the harvest." —
" Which do you think, good Socrates, we ought
to do; — to stand to reap with the wind, or to
reap against it?" — " I suppose," said Socrates,
" it would be improper to reap against the wind,
for it would increase the labour; it would hurt
the eyes, and be likewise more difficult to the
hands; for we sometimes meet with corn that
is laid or beat down by the wind." — " And
then," replied Ischomachus, " how will you
cut it? will you cut the tops only? or cut it
close to the ground?" — " If the straw is short,"
replied Socrates, " I would cut it near the ground,
for the advantage of the straw; but if the straw
is very long, then I would rather cut it about the
middle, for two reasons. In the first place, be-
cause the corn will be separated more easily from
the straw : and in the next place, the remaining
straw, if it is burnt, will enrich the ground
very much ; or if it is afterwards cut and mixed
with dung, it will increase it." — " Good Socra-

G G

450 THE SCIENCE OF

tes, your discourse," said Ischomachus," shows me
plainly, that you understand reaping as well as I
do." — " As you agree with me," said Socrates,
" in what I say concerning reaping, I suppose I
am right in my argument ; but let me now see if
I understand how to separate the corn from the
straw." — " You know, undoubtedly," said Ischo-
machus, " that horses do that work." — " I am
sensible," said Socrates, " that it is not only
horses that separate corn from the straw, by
treading upon it, but asses and oxen also are
used on the same occasion." — " But how do you
think, good Socrates," said Ischomachus, " that
horses, or the other creatures you speak of, can
so equally tread the corn as to get it all clear of
the straw* r" — " The men who have the caFe of this
work," said Socrates, " take care to stir the corn
as they see occasion, that it may be all equally se-
parated from the straw, flinging into the way of
the cattle's feet such corn as they observe to lie
still in the straw.'— " I perceive," said Ischoma-
chus, " that you understand this part of husband-
ry as we'll as myself." — " In the next place," said
Socrates, " let us examine how we ought to clean
corn from the husk or chaff." — " I suppose," said
Ischomachus, " you know that if you begin to
winnow your corn on that side of the winnowing
place which is next the wind, the chaff will be
scattered all over the winnowing floor?'' — " It
must certainly be so/' said Socrates. — " And it
must also fall upon the corn," said Ischomachus.

* It was the method among the ancients, to have the corn trod-
den out by cattle, for the flail is a modern invention.

GOOD HUSBANDRY. 45 \

— " This,'' said Socrates, " is certain ; but it is the
skill of a good husbandman to winnow his corn
in such a manner that the chaff may fly from it,
and be carried to its proper place."—-" But when
you have cleaned the corn," said Ischomaehus,
" as far as the middle of the winnowing place,
will you rather let it remain there, or carry the
clean corn to another place where you design to
lodge it?" — " When I have a sufficient quantity
of corn clean," said Socrates, " I would set that
by ; lest, in cleaning the rest, the corn I have al-
ready cleaned, and lies scattered abroad upon the
floor, should partake of the chaff from the corn
that is cleaning) and then I shall be obliged to do
my work twice over." — " I find* good Socrates,"
said Ischomaehus, " that you are sufficiently
skilled in the management of corn, even to the
cleaning of it, for the markets; and I am of opi-
nion that you are well able to instruct, rather than
to be instructed. In my discourse with you on
this branch of husbandry, I find that I have yet
some remembrance of the management of corn.
If there is no more in it than what we have men-
tioned, I knew as much of it many years ago.
And now I recollect that once I could play upon
the harp, and the flute, could paint, and carve,
and knew many other sciences, and yet I never
had a master to teach me any of these sciences,
no more than I had one to instruct me in this
branch of husbandry : but I have seen men work
as well in the sciences I speak of as in husbandry.
You are satisfied," said Ischomaehus, " that hus-
bandry is a pleasant science, and that it is easy to

452 THE SCIENCE OF

learn." — " I am persuaded," said Socrates, " that I
now understand, and have long since known, the
business of sowing and reaping of corn. But I
was not certain in my judgement, till I had the
opportunity of conversing with you about it: but
I desire you to tell me, whether setting of trees is
any part of husbandry ?" — " Yes," replied Ischoma-
chus. — " Then," said Socrates, " though I know
something relating to sowing and cleaning of corn,
yet I doubt I am ignorant in the business of
planting of trees." — " I guess," said Ischoma-
chus, " you have as much knowledge in the one
as in the other.'' — " I must certainly be ignorant,"
said Socrates, " in the art of planting trees, be-
cause I do not know what sort of earth a tree
should be planted in, nor what depth, nor of
what size the tree should be ; nor yet, when it is
planted, what is the best means to make it
grow." — " I am ready to instruct you," said Is-
chomachus, " in any thing you are ignorant of.
Have you observed, good Socrates, what holes or
pits are commonly made to plant trees in ?" — " I
have observed that very often," said Socrates.
" Have you ever observed these deeper," said Is-
chomachus, " than three feet?" — " No," replied
Socrates, " nor yet more than two feet and an
half." — " And the breadth of the trench which is
made for planting a tree, did you ever observe
that?" said Ischomachus ; " for by such inquiries
you may guess at the size of the trees which
are fit to be transplanted." — " I never," said
Socrates, " saw any wider than two feet and an
half." — " And have you ever seen any shallower

GOOD HUSBANDRY. 453

than two feet ?" said Ischomachus. " I have not
observed," said Socrates, " any of those trenches
which are dug for planting trees less than two
feet and an half deep ; for if the trees were to be
set shallow, the summer heats would soon make
them wither, and scorch the roots." — " Then
I suppose," said Ischomachus, " that your opinion
is, that the trenches or holes, which are to be
dug for planting of trees, ought to be no deeper
than two feet and an half, and just as much
over?" — " I guess," said Socrates, " they should be
so.'' — " But do you consider the nature of the
ground," said Ischomachus, " and make the pro-
per differences, — which is dry, and which is wet?"
— " The ground," said Socrates, " which lies
about Licabectus, I call dry ground; and the
ground about Phalericus I call wet ground, for
that is a marsh."— " I then desire to know," said
Ischomachus, " whether you would plant trees
deeper, or shallower, in wet, than in dry soil?" —
" My opinion is," said Socrates, " that in the dry
ground we ought to dig the trenches the deeper,
for in wet ground we shall soon come to the water,
and I do not think it convenient to plant trees
deep in such wet places." — " You argue very
rightly," said Ischomachus ; " but do you know,
good Socrates," continued he, " when you have
the choice of these grounds, which are those trees
which are most proper to plant in them?'"' — " I
think I do," said Socrates. — " And do vou think,"
replied Ischomachus, " that when you set a tree
to the best advantage, it will be best to plant it
in such earth as has been made very fine by work-

454 THE SCIENCE OP

ing, or in such as has not been made loose and
open by culture?" — " It is my opinion," said So-
crates, " that a tree planted in well-loosened
earth will prosper much better than in that which
has been uncultivated." — " Do you allow, then,"
said Ischomachus, " that the earth ought to be
fine and prepared on this occasion?" — " I guess it
should be so," said Socrates. — " But concerning
the branch or cutting of a vine, when you plant
it," continued Ischomachus, " will it grow better
if you set it upright in the ground, or lay it along
in the earth*?" — " Certainly," said Socrates, " it
will grow the stronger if we plant it, or lay it
lengthwise in the ground ; for the more roots it
gains, the greater strength it will have in its
shoots." — " We are both of one opinion," said
Ischomachus. " But when you plant one of these
cuttings or branches of vines, would you leave it
with the earth loose about it, or tread it hard over
the part of the cutting which you bury ?" — " I am
of opinion," said Socrates, " that it is best to tread
down the earth very close about it, for else the
ground would lie so hollow all round, that the air
and moisture would come unequally to it, and
rot and spoil the roots ; or else the sun's heat
would too soon reach it, and prove of as bad con-
sequence."— " So far we are of one opinion," said
Ischomachus. — " And must I plant or raise a fig-
tree," answered Socrates. " as I do the vines?"—" I

* The laying the cuttings of vines lengthwise in the ground, is
the French way now practised ; for they strike root at every joint;
and the more joints they have the more roots they get, and the
stronger shoots they make.

GOOD HUSBANDRY. 455

suppose so," said Ischomachus ; " for he who is
master of the art of raising vines, may as well
raise figs, or most sorts of trees."— " But is there
not," replied Socrates, " something particular in
the propagating of olive-trees?"—" You may
observe that," said Ischomachus, " on every high-
way side, when we set a large truncheon of an
olive tree, we dig deep holes, and plant them very
deep in the ground, covering the top of the trun-
cheon with clay, and yet we do not find that any
other trees or plants are covered in this man-
ner."—" I know this," replied Socrates, " for I
have often seen it." — " Surely then," answered Is-
chomachus, " when you have seen an experiment,
you must remember it ; and especially in this com-
mon case you know that it is not sufficient to put
clay over the large top of the olive truncheon,
but also to cover the clay close with a shell*."

" All that you have said relating to this, I
likewise know perfectly," said Socrates: " but
when we began to discourse whether I understood
the planting of trees, I was not satisfied whether
I was sure of the right method : and when you
came to particulars, I gave you my opinion freely ;
and it happened to agree with you, who of all
men upon the face of the earth are esteemed the
most perfect husbandman. I am happy, good Is-
chomachus," continued Socrates, " in what you

* In the modern practice \vc find it necessary to keep out the
air and rain from those large incisions, or places which have suf-
fered amputation, by a soft wax, or such vegetable mummies as I
have taught Mr. Whitmill to make and sell. The shell over the
clay is, I suppose, put there to keep out the wet and ill weather*

456 THE SCIENCE OF

have taught me, which by degrees I brought you
to do : you have taught me every particular of
good husbandry ; and have led me, by your in-
structions in those things 1 did not understand,
to those that I find I have some knowledge in ;
and, by your easy way of reasoning, I shall be ca-
pable of remembering every thing you have laid
before me." — " Do you believe," said Ischoma-
chus, " that if I were to discourse with you con-
cerning the goodness and fineness of silver and
gold, that you could answer as pertinently as you
have done to the affair of husbandry ? or, if I were
to ask you concerning music and painting, do
you think that you could reason about them so
well as you have done in husbandry?" — " I think
so," said Socrates; " for you have satisfied me
that I am not ignorant in husbandry, and yet I
never had any master to instruct me in it." —
" You may remember," said Ischomachus, " that
in this discourse I told you that husbandry was
easily learned by a little observation and conver-
sation ; for the practice of it teaches us many par-
ticulars, which no master can ever teach us, or
would ever have thought on. In the first place,
the vine will, of its own accord, run up trees, if
there are any near it. This natural disposition in
the vine shows us, that we ought to sustain the
vine with props. Again : we observe that it
spreads its leaves abroad the most at that time of
the year when its fruit is in its growth; which
shows us, that the fruit, during its growth,
should be shaded from the too scorching rays of
the sun. And again, we may observe, that about

GOOD HUSBANDRY. 457

the time when grapes ripen, the leaves shrink,
and lay the fruit more open to the sun, that they
may ripen the better : so it appears that shade is
necessary to help the growth of fruit, and a
full sun is natural to the good ripening of
fruit And also when we see the vine full of
clusters, we find some ripe, and others green ;
then let the ripe clusters be gathered, for other-
wise they would spoil and rot, as it is in the fruit
of the fig-tree ; gather those which you perceive
are completely ripe, lest they drop and are lost." —
" It is surprising to me," said Socrates, " that
seeing husbandry is so easy to learn, we find such
a vast difference among the husbandmen : some
we may observe to be very rich, while others
have hardly bread to eat." — To this Ischomachus
replied : " It is not the want of knowledge which
makes the poor husbandman, for both the rich
and the poor may have the same knowledge in
sowing or planting, or in the virtue of the soil,
and what is best to plant upon it, and in the
ordering of vines ; or that ground is improved by
fallowing and by manuring : but that which
makes some farmers poor and some rich, is be-
cause the first are negligent and lazy, and the
latter are industrious and thrifty. The poor
farmers often lose the profit of a year by neglect-
ing to make proper provision either by fallowing,
manuring, or sowing; nor has he any wine
through his neglect in planting of vines, or
taking care to prune and dress those vices he
has already : such a man has neither oil, nor figs,
for he neglects the care of his tree. It is for

458 THE SCIENCE OP

these causes, good Socrates, that you find one
farmer richer than another; for the knowledge of
farming, or any thing else, is of no service or ad-
vantage, if it is not industriously practised. And
so among generals of armies, it is likely that they
all understand their business, but yet we perceive
that some of them gain more honour and more
riches than others. Their case is like that of the
husbandmen; the industrious are always gainers,
while the negligent always come off losers. If a
general leads an army through an enemy's country,
and be discreet and careful, he will march his
forces in good order, and be vigilant; so that
upon any occasion he is prepared for battle ; and
yet there are some generals who know these
things, and do not act with that care, which ever
brings them either honour or profit. All these
are convinced that there is a necessity of keeping
watches, and sending out scouts to reconnoitre
the enemy, or observe their motion ; but yet some
neglect this business, and lose themselves by it.
So likewise we all know that manuring the
ground is necessary; but yet some are negligent,
and never employ themselves about it, though
it may as well be done by turning of cattle into
it, as by other means. Some farmers use all their
industry to gather together all the sorts of manures
they can find ; and others, though they might as
well enrich their ground by the same means, yet
never set their minds about it. The rain falls
in hollow places, and remains there to the injury
of the ground ; and where this happens, it shows
the carelessness of the farmer : the weeds which

GOOD HUSBANDRY. 4.59

rise on this occasion are witnesses of his negli-
gence ; for the diligent farmer always takes care
to lay his ground in good order, and to clear it of
weeds; and the very weeds he pulls up reward
him for that work ; for if he cast these weeds
into a pit of water, and let them rot there, they
will produce as good manure as dung itself. For
there are no herbs or plants which will rot by
lying in water, that will not make good manure
for land; nor is there any sort of earth which
will not make very rich manure, by being laid a
due time in a standing water, till it is fully im-
pregnated with the virtue of the water*. We
may yet remark further, that if the ground be
too wet to sow upon, or too surly or sour to plant
in, there is still a remedy for it: if it be wet, we
may drain it by ditches or thorows; and if the
ground be stiff and sour, mix it with such things
as are light and dry, or of a contrary nature to
the soil. We find some husbandmen have regard
to this, and some have no thought of it, and throw
away those things which might prove to their
profit. But suppose we were to know nothing of
ground, or what it would bring forth, or can see
neither tree nor plant upon it; nor have the op-
portunity of consulting, or learning, from some
experienced husbandman, the worth of the ground;

* This is a remark very well worthy our observation, especially
where manures are scarce. As for the common notion, that weeds
will breed weeds, it is an error, unless we suppose that weeds have
their seeds ripe when we use them on this occasion ; and as for
earth beinc laid in water for a manure, it is much more beneficial
to lands than the cleaning of ponds and ditches.

460 THE SCIENCE OF

may we not satisfy ourselves at a very easy rate,
by trying what it will bear or bring forth, in
making a few experiments upon it? Is not this
more easy than to experience what a horse or a
man is? for in all that we can discover by our
experiments upon soils, we are sure of the truth
of what we see; there is no deceit; there is no
dissimulation: therefore the ground is the best
master or director for the husbandman, in show-
ing him what things are proper for it, and what
are the contrary; and it gives us satisfactory
proofs who among the farmers are diligent and
discerning, and who are not. For the science of
husbandry is not like other sciences, or trades or
callings ; for in them the artificers may excuse
themselves by saying they wanted skill in what
they wanted to undertake; but husbandry, we
know, is within the compass of every man's know-
ledge ; so that whenever we see that the ground
is tilled and sown, it will always produce some-
thing beneficial, and is the most pleasant of all
others; and therefore I suppose it is that hus-
bandry, above all other sciences, encourages men
to practise it : and besides, this is preferable to all
others, because every man, who has the least re-
gard to himself, must surely know that no man
can live without necessaries : and what does not
this produce? We may therefore know, that those
who will not learn such sciences as they might
get their living by, or do not fall into husbandry,
are either downright fools, or else propose to get
their living by robbery or by begging. But we
will suppose that some of the husbandmen we

GOOD HUSBANDRY. 46 1

speak of, are such as employ deputies or bailiffs to
look over their workmen ; and the overseers of
some do right, and the greater part do wrong.
Those who do right will take care to see their
work done in season ; but the negligent steward
will not keep his workmen to their business ; he
will let them leave their business when they think
convenient, without regard to his master's profit.
And to compare the diligent and careless steward,
there will be the difference ; that he who sets his
people to work regularly, and keeps them em-
ployed, gains half as much more as the man who
is careless of his labourers : it is like two men who
are sent out to travel fifty miles, who are both
equally strong and in health ; the man who is the
most industrious shall perform his day's journey
to the utmost of his power, and lose no time;
while the other stops at every spring, at
every shade, and at every refreshment he
can get, and loses so much in his progress, that
though they both run and walk alike, the lazy
and negligent man makes two days of the same
length that the industrious man makes in one
day : so, in all sorts of works, there is a great deal
of difference between the man who sets himself
heartily about his business, and him who is care-
less and does not regard his work ; for when these
last happen to weed or clean the vines at such an
improper season that the weeds spring again, they
rather spoil than mend their vineyards : their abso-
lute neglect would have been more excusable.
Such errors as these are the occasion why many
farmers are sufferers. A man who has a large

462 THE SCIENCE OF

family, and is at great expenses for the mainte-
nance of his house, if he cannot get enough by his
rents and by his husbandry to find him and his
people with necessaries, must certainly come to
poverty. But such as are diligent, and apply
themselves to husbandry, will as certainly increase
their substance, and may easily grow rich. I re-
member my father had an excellent rule, which he
advised me to follow; that if ever I bought any
land, I should by no means purchase that which
had been already well improved* but should
choose such as had never been tilled ; either
through the neglect of the owner, or for want of
capacity to do it : for he observed, that if I was to
purchase improved grounds, I must pay an high
price for them, and then I could not propose to
advance their value, and must also lose the plea-
sure of improving them myself, or seeing them
thrive better by my endeavours. It was my
father's opinion, that both land and cattle, with
good management and industry, would doubly
improve, and reward the master, and be no less
pleasant than profitable to him. There is nothing
which brings us a better return for our care and
labour, than such ground as has lain a long time
without culture ; nor is there any thing so agree-
able and pleasant, as to observe the good use such
lands make of the industry and labour we bestow
on them. Nothing rewards our labours so much
as these; and I assure you," continued Ischo-
machus, " that I have often brought such land,
as had never produced any thing of value, to
bring such crops as were twice as much worth a?

GOOD HUSBANDRY. 403

the price I gave for the ground. This, I suppose,
you will remember, and teach to those who fall
into the way of your instructions. I may observe
to you also, good Socrates, that my father neither
learnt this, nor any other branch of husbandry,
from any one ; his genius led him to study the
reason of it, and even to assist in the working
part : for he delighted extremely to see the reward
of his own labour and industry, and well knew
that he could never expect so great a return from
cultivated and improved grounds, as from uncul-
tivated lands, which he took in hand. I believe,
good Socrates, that you have heard of my father's
excellence in husbandry above all the Athenians,
and of his natural bent of fancy towards it." —
Then Socrates replied : " Tell me, good Ischo-
machus, did your father, when he had improved
such parcels of land, keep them to himself, or sell
them to good advantage?"—" Now and then," re-
plied Ischomachus, " he- sold a parcel of land
when he could receive a sufficient advantage for
his improvements ; and immediately bought fresh
unimproved land in the room of it, that he might
enjoy the pleasure of bringing it to his own
mind." — " By what I can understand," said So-
crates, " your father was wise and diligent in the
science of husbandry, and had no less desire to-
wards it, than the corn merchants have to find
out where the best wheat is to be had ; not even
scrupling to pass the roughest seas, or run any
other hazard to gain their intent; and when they
have bought up as much corn as they can pur-
chase, they then immediately despatch it to their

464 THE SCIENCE OF

own houses ; and reserve it in their warehouses
till they see a good opportunity of selling it. I
suppose then they do not sell it without consider-
ation, or carelessly dispose of it at low markets ;
but are first assured where they may sell it at the
dearest price." — " You seem to banter," replied
Ischomachus ; " but can we say the mason is in
the wrong who builds houses and sells them, and
perhaps has afterwards an advantage in repairing
or improving them?'' — " I am very well per-
suaded," said Socrates, '" from what you say, that
your opinion is, every man ought to study that
thing chiefly which may redound the most to his
advantage, with the greatest facility. For, in the
discourse we have had, you have insisted that hus-
bandry is the science most easily learnt of any
other, and particularly have given proofs of its
being the most profitable study a man can pursue:
and what you have observed in your discourse
relating to it, has convinced me that husbandry is
as pleasant and profitable as you represent it." —
" It is certain, as I have told you,'' replied Ischo-
machus, " that husbandry is a most delightful
and beneficial study ; and it is as sure that it may
be greatly advanced by the application, industry,
and good management of the professors of it : we
may compare it to a galley upon the sea, which is
obliged to make its way as far in a day with oars,
as it should with sails. We find that those mas-
ters or overseers of the rowers, who keep them
encouraged with good words and proper rewards,
gain so much upon the good-will of the labourers
under their command, that they even outdo

GOOD HUSBANDRY. 465

themselves, and perform almost as much work as
double the number would do of such who are
under the discipline of careless or surly masters :
for, where such evil masters happen to rule over
any sets of people, they never have their work
done with a good-will, nor to the purpose: but a
generous spirit in a master creates a free, hearty
spirit in his servants, which makes them work
merrily and heartily, sweating and pressing upon
one another who shall excel in his business: so
there are likewise some captains, who are of that
ill disposition towards their soldiers, and use them
with that vile barbarity, that they can never gain
their will to perform any thing for their service
either in peace or war; and in time of war espe-
cially, rather than assist, will expose their captains
to the utmost danger. Nor can such leaders ever
bring the men under their commission to be
ashamed of any thing they do, even though they
commit the worst actions; for the unmerciful or
careless officer hardens the soldiers, that they have
neither a regard for right or wrong : but there are
other captains, who have discretion and prudence
enough to manage their soldiers with so much
good order, and gain so much upon their affec-
tions, that if these were to have the command of
the same which we have been speaking of, would
bring them to duty, and to act as one man in their
officers' defence and service, in time of necessity ;
and instruct them to be ashamed of every thing
that is base or dishonourable; exciting them to
diligence, and to work with good will in such
things as are becoming them to do, praising their

H H

466 THE SCIENCE OF

labours, and rewarding them on all occasions.
Such rule and management gains the captain vic-
tory and honour ; for it is not only the business of
the soldier to learn to draw the bow, or throw the
javelin, but to know how and when to obey the
word of command : and nothing will bring them
sooner to this, than to gain their love and affec-
tion ; for the general or captain who has good
sense enough to gain the good esteem of the men
under his command, may lead them through the
greatest dangers. It is, therefore, such generals as
have good generosity and discretion, who, in the
management of their soldiers, commonly gain the
characters of valiant and expert officers : for,
though the number of the soldiers contribute to
gain the battle, yet without the commanding
officer gives them good instructions, and gains
their love and affection to him, they never act to
the purpose; nor can their captain gain any repu-
tation by them ; so that the great name is rather
gained by wisdom and prudence, than by labour
and strength of body : and it is no less to be ob-
served in the science of husbandry, or other
sciences, that those stewards, who have discretion
and generosity enough to gain the good-will of
the men they employ, such will always find their
work well done, and increase their riches. But if
a master, or his overseer, be careless, and at the
same time has the power of rewarding and punish-
ing those under his direction, and, when he views
his workmen, (joes not make them sensible, either
one way or other, of his authority ; whenever he
comes, or goes, it is the same thing to them ; they

GOOD HUSBANDRY. 467

work or play at their discretion. Such a one is
very little worth the regard of any man : but the
man who ought to be admired and valued, is he,
who, when he comes among his servants, creates
in them a pleasant countenance, and makes them
rejoice, every one running or striving in their
business to serve him, and using all ways to get
his praise and love. Such a man as this is worthy
the rank of a king. A master of any science, as
well as husbandry, who has good sense enough to
bring his family to such affection toward him,
and good order, he does not possess this by learn-
ing only, but he must receive his good nature and
wisdom from the gods ; he must be born with a
generous nature, which must proceed from the
gods ; for I have never yet found the true gift of
government, but it was attended with generosity.
Where these excellent qualities appear, all under
that direction are willing to obey, and especially
if the power of rule be in the hands of those who
are endowed with virtue and temperance : but
where a master exercises himself in cruelty, or acts
in a tyrannical way, against the good-will and
reason of mankind, he can never hope for the
least ease or comfort."

F l N I S.

Primed by J, Moyes, Greville Street, London.

Of the same Publishers may be had, lately published,
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