[49] "And police agents."
[50] Cf. "Mem." II. viii. 1.
[51] {phoros}, tributum. Al. "property-tax." Cf. "Econ." ii. 6.
[52] {telos}, vectigal. Sturz, "Lex. Xen." s.v. Cf. "Pol. Ath." i. 3.
And there is another thing. So long as I was rich, they threw in my teeth as a reproach that I was friends with Socrates, but now that I am become a beggar no one troubles his head two straws about the matter. Once more, the while I rolled in plenty I had everything to lose, and, as a rule, I lost it; what the state did not exact, some mischance stole from me. But now that is over. I lose nothing, having nought to lose; but, on the contrary, I have everything to gain, and live in hope of some day getting something.[53]
[53] "I feed on the pleasures of hope, and fortune in the future."
Call. And so, of course, your one prayer is that you may never more be rich, and if you are visited by a dream of luck your one thought is to offer sacrifice to Heaven to avert misfortune.[54]
[54] Or, "you wake up in a fright, and offer sacrifice to the 'Averters.'" For {tois apotropaiois} see Aristoph. "Plutus," 359; Plat. "Laws," 854 B; "Hell." III. iii. 4.
Char. No, that I do not. On the contrary, I run my head into each danger most adventurously. I endure, if haply I may see a chance of getting something from some quarter of the sky some day.
Come now (Socrates exclaimed), it lies with you, sir, you, Antisthenes, to explain to us, how it is that you, with means so scanty, make so loud a boast of wealth.
Because (he answered) I hold to the belief, sirs, that wealth and poverty do not lie in a man's estate, but in men's souls. Even in private life how many scores of people have I seen, who, although they roll in wealth, yet deem themselves so poor, there is nothing they will shrink from, neither toil nor danger, in order to add a little to their store.[55] I have known two brothers,[56] heirs to equal fortunes, one of whom has enough, more than enough, to cover his expenditure; the other is in absolute indigence. And so to monarchs, there are not a few, I perceive, so ravenous of wealth that they will outdo the veriest vagrants in atrocity. Want[57] prompts a thousand crimes, you must admit. Why do men steal? why break burglariously into houses? why hale men and women captive and make slaves of them? Is it not from want? Nay, there are monarchs who at one fell swoop destroy whole houses, make wholesale massacre, and oftentimes reduce entire states to slavery, and all for the sake of wealth. These I must needs pity for the cruel malady which plagues them. Their condition, to my mind, resembles that poor creature's who, in spite of all he has[58] and all he eats, can never stay the wolf that gnaws his vitals.
[55] Cf. "Cyrop." VIII. ii. 21; Hor. "Epist." i. 2. 26, "semper avarus eget."
[56] Is Antisthenes thinking of Callias and Hermogenes? (presuming these are sons of Hipponicus and brothers). Cf. "Mem." II. x. 3.
[57] Or, "'Tis want that does it." See "Pol. Ath." i. 5; "Rev," i. 1.
[58] Reading {ekhon}, or if {pinon}, transl. "who eats and drinks, but never sates himself."
But as to me, my riches are so plentiful I cannot lay my hands on them myself;[59] yet for all that I have enough to eat till my hunger is stayed, to drink till my thirst is sated;[60] to clothe myself withal; and out of doors not Callias there, with all his riches, is more safe than I from shivering; and when I find myself indoors, what warmer shirting[61] do I need than my bare walls? what ampler greatcoat than the tiles above my head? these seem to suit me well enough; and as to bedclothes, I am not so ill supplied but it is a business to arouse me in the morning.
[59] "That I can scarce discover any portion of it." Zeune cf. "Econ." viii. 2.
[60] So "the master" himself. See "Mem." I. ii. 1, vi. 5.
[61] Cf. Aristot. "Pol." ii. 8. 1, of Hippodamus.
And as to sexual desire, my body's need is satisfied by what comes first to hand. Indeed, there is no lack of warmth in the caress which greets me, just because it is unsought by others.[62]
[62] Cf. "Mem." I. iii. 14, the germ of cynicism and stoicism, the Socratic {XS} form of "better to marry than to burn."
Well then, these several pleasures I enjoy so fully that I am much more apt to pray for less than more of them, so strongly do I feel that some of them are sweeter than what is good for one or profitable.
But of all the precious things in my possession, I reckon this the choicest, that were I robbed of my whole present stock, there is no work so mean, but it would amply serve me to furnish me with sustenance. Why, look you, whenever I desire to fare delicately, I have not to purchase precious viands in the market, which becomes expensive, but I open the storehouse of my soul, and dole them out.[63] Indeed, as far as pleasure goes, I find it better to await desire before I suffer meat or drink to pass my lips, than to have recourse to any of your costly viands, as, for instance, now, when I have chanced on this fine Thasian wine,[64] and sip it without thirst. But indeed, the man who makes frugality, not wealth of worldly goods, his aim, is on the face of it a much more upright person. And why?-- the man who is content with what he has will least of all be prone to clutch at what is his neighbour's.
[63] Or, "turn to the storehouse of a healthy appetite." See "Apol." 18, the same sentiment "ex ore Socratis."
[64] See Athen. "Deipnos." i. 28.
And here's a point worth noting. Wealth of my sort will make you liberal of soul. Look at Socrates; from him it was I got these riches. He did not supply me with it by weight or by measure, but just as much as I could carry, he with bounteous hand consigned to me. And I, too, grudge it to no man now. To all my friends without distinction I am ready to display my opulence: come one, come all; and whosoever likes to take a share is welcome to the wealth that lies within my soul. Yes, and moreover, that most luxurious of possessions,[65] unbroken leisure, you can see, is mine, which leaves me free to contemplate things worthy of contemplation,[66] and to drink in with my ears all charming sounds. And what I value most, freedom to spend whole days in pure scholastic intercourse[67] with Socrates, to whom I am devoted.[68] And he, on his side, is not the person to admire those whose tale of gold and silver happens to be the largest, but those who are well-pleasing to him he chooses for companions, and will consort with to the end.
[65] See Eur. "Ion," 601. Lit. "at every moment I command it."
[66] "To gaze upon all fairest shows (like a spectator in the theatre), and to drink in sounds most delectable." So Walt Whitman.
[67] Aristot. "Rhet." ii. 4. 12; "Eth. N." ix. 4. 9.
[68] See "Mem." III. xi. 17.
With these words the speaker ended, and Callias exclaimed:
By Hera, I envy you your wealth, Antisthenes, firstly, because the state does not lay burthens on you and treat you like a slave; and secondly, people do not fall into a rage with you when you refuse to be their creditor.
You may stay your envy (interposed Niceratus), I shall presently present myself to borrow of him this same key of his to independence.[69] Trained as I am to cast up figures by my master Homer--
Seven tripods, which ne'er felt the fire, and of gold ten talents And burnished braziers twenty, and horses twelve--[70]
by weight and measure duly reckoned,[71] I cannot stay my craving for enormous wealth. And that's the reason certain people, I daresay, imagine I am inordinately fond of riches.
[69] Or, "his want-for-nothing," or, "supply-all."
[70] Niceratus quotes "Il." ix. 122, 123, 263, 264.
[71] Or, "by number and by measure," "so much apiece, so much a pound," in reference to Antisthenes' remark that Socrates does not stint his "good things."
The remark drew forth a peal of laughter from the company, who thought the speaker hit the truth exactly.
Then some one: It lies with you, Hermogenes, to tell us who your friends are; and next, to demonstrate the greatness of their power and their care for you, if you would prove to us your right to pride yoruself on them.
Herm. That the gods know all things, that the present and the future lie before their eyes, are tenets held by Hellenes and barbarians alike. This is obvious; or else, why do states and nations, one and all, inquire of the gods by divination what they ought to do and what they ought not? This also is apparent, that we believe them able to do us good and to do us harm; or why do all men pray to Heaven to avert the evil and bestow the good? Well then, my boast is that these gods, who know and can do all things,[72] deign to be my friends; so that, by reason of their care for me, I can never escape from their sight,[73] neither by night nor by day, whithersoever I essay to go, whatsoever I take in hand to do.[74] But because they know beforehand the end and issue of each event, they give me signals, sending messengers, be it some voice,[75] or vision of the night, with omens of the solitary bird, which tell me what I should and what I should not do. When I listen to their warnings all goes well with me, I have no reason to repent; but if, as ere now has been the case, I have been disobedient, chastisement has overtaken me.
[72] Cf. "Mem." I. i. 19; I. iv. 18.
[73] Schneid. cf. Hom. "Il." x. 279, {oude se letho kinomenos}, "nor doth any motion of mine escape thee" (A. Lang); and see Arrian, "Epictet." i. 12. 3.
[74] Cf. Ps. cxxxix. "Domine probasti."
[75] See "Mem." I. i. 3; "Apol." xii. 13; "Cyrop." VIII. vii. 3.
Then Socrates: All this I well believe,[76] but there is one thing I would gladly learn of you: What service do you pay the gods, so to secure their friendship?
[76] Lit. "Nay, nought of the things you tell us is incredible, but . . ."
Truly it is not a ruinous service, Socrates (he answered)--far from it. I give them thanks, which is not costly. I make return to them of all they give to me from time to time. I speak well of them, with all the strength I have. And whenever I take their sacred names to witness, I do not wittingly falsify my word.
Then God be praised (said Socrates), if being what you are, you have such friends; the gods themselves, it would appear, delight in nobleness of soul.[77]
[77] {kalokagathia}, "beautiful and gentle manhood."
Thus, in solemn sort, the theme was handled, thus gravely ended.
But now it was the jester's turn, and so they fell to asking him:[78] What could he see to pride himself upon so vastly in the art of making people laugh?
[78] Lit. "now that they had come to Philippus (in the 'period' of discussion), they . . ." Or read, after Hartman, "An. Xen." p. 242, {eken} (sc. {o logos}).
Surely I have good reason (he replied). The whole world knows my business is to set them laughing, so when they are in luck's way, they eagerly invite me to a share of it; but if ill betide them, helter- skelter off they go, and never once turn back,[79] so fearful are they I may set them laughing will he nill he.
[79] Plat. "Rep." 620 E; "Laws," 854 C.
Nic. Heavens! you have good reason to be proud; with me it is just the opposite. When any of my friends are doing well, they take good care to turn their backs on me,[80] but if ever it goes ill with them, they claim relationship by birth,[81] and will not let their long-lost cousin out of sight.
[80] Or, "they take good care to get out of my way," "they hold aloof from me entirely."
[81] Or, "produce the family-pedigree and claim me for a cousin." Cf. Lucian v., "Tim." 49; Ter. "Phorm." ii. 33, 45.
Charm. Well, well! and you, sir (turning to the Syracusan), what do you pride yourself upon? No doubt, upon the boy?
The Syr. Not I, indeed; I am terribly afraid concerning him. It is plain enough to me that certain people are contriving for his ruin.[82]
[82] {diaphtheirai} = (1) to destroy, make away with; (2) to ruin and corrupt, seduce by bribes or otherwise.
Good gracious![83] (Socrates exclaimed, when he heard that), what crime can they conceive your boy is guilty of that they should wish to make an end of him?
[83] Lit. "Heracles!" "Zounds!"
The Syr. I do not say they want to murder him, but wheedle him away with bribes to pass his nights with them.
Soc. And if that happened, you on your side, it appears, believe the boy will be corrupted?
The Syr. Beyond all shadow of a doubt, most villainously.
Soc. And you, of course, you never dream of such a thing. You don't spend nights with him?
The Syr. Of course I do, all night and every night.
Soc. By Hera, what a mighty piece of luck[84] for you--to be so happily compounded, of such flesh and blood. You alone can't injure those who sleep beside you. You have every right, it seems, to boast of your own flesh, if nothing else.
[84] Cf. Plat. "Symp." 217 A.
The Syr. Nay, in sooth, it is not on that I pride myself.
Soc. Well, on what then?
The Syr. Why, on the silly fools who come and see my puppet show.[85] I live on them.
[85] "My marionettes." Cf. Herod. ii. 48; Lucian lxxii., "De Syr. d." 16; Aristot. "de Mund." 6.
Phil. Ah yes! and that explains how the other day I heard you praying to the gods to grant you, wheresoe'er you chance to be, great store of corn and wine, but dearth of wits.[86]
[86] Or, "of fruits abundance, but of wits a famine." Cf. Plat. "Rep." 546 A. His prayer resembles that of the thievish trader in Ovid, "Fast." v. 675 foll., "Grant me to-day my daily . . . fraud!" but in spite of himself (like Dogberry), he seems to pray to the gods to "write him down an ass"!
Pass on (said Callias); now it is your turn, Socrates. What have you to say to justify your choice? How can you boast of so discredited an art?[87]
[87] Sc. "the hold-door trade."
He answered: Let us first decide[88] what are the duties of the good go-between;[89] and please to answer every question without hesitating; let us know the points to which we mutually assent.[90] Are you agreed to that?
[88] Or, "define in common." Cf. "Mem." IV. vi. 15.
