The Memorabilia Part 7

(19) For these mythical highway robbers, see Diod. iv. 59; and for Sciron in particular, Plut. "Theseus," 10.

(20) Or, "where so many suffer wrong."

Ar. I correct them with all the plagues, till I force them to serve me properly. But, Socrates, to return to your pupil educated in the royal art, (21) which, if I mistake not, you hold to be happiness: how, may I ask, will he be better off than others who lie in evil case, in spite of themselves, simply because they suffer perforce, but in his case the hunger and the thirst, the cold shivers and the lying awake at nights, with all the changes he will ring on pain, are of his own choosing? For my part I cannot see what difference it makes, provided it is one and the same bare back which receives the stripes, whether the whipping be self-appointed or unasked for; nor indeed does it concern my body in general, provided it be my body, whether I am beleaguered by a whole armament of such evils (22) of my own will or against my will--except only for the folly which attaches to self-appointed suffering.

(21) Cf. below, IV. ii. 11; Plat. "Statesm." 259 B; "Euthyd." 291 C; K. Joel, op. cit. p. 387 foll. "Aristippus antic.i.p.ates Adeimantus"

("Rep." 419), W. L. Newman, op. cit. i. 395.

(22) Cf. "suffers the slings and arrows of outrageous fortune."

Soc. What, Aristippus, does it not seem to you that, as regards such matters, there is all the difference between voluntary and involuntary suffering, in that he who starves of his own accord can eat when he chooses, and he who thirsts of his own free will can drink, and so for the rest; but he who suffers in these ways perforce cannot desist from the suffering when the humour takes him? Again, he who suffers hardship voluntarily, gaily confronts his troubles, being buoyed on hope (23)--just as a hunter in pursuit of wild beasts, through hope of capturing his quarry, finds toil a pleasure--and these are but prizes of little worth in return for their labours; but what shall we say of their reward who toil to obtain to themselves good friends, or to subdue their enemies, or that through strength of body and soul they may administer their households well, befriend their friends, and benefit the land which gave them birth? Must we not suppose that these too will take their sorrows lightly, looking to these high ends? Must we not suppose that they too will gaily confront existence, who have to support them not only their conscious virtue, but the praise and admiration of the world? (24) And once more, habits of indolence, along with the fleeting pleasures of the moment, are incapable, as gymnastic trainers say, of setting up (25) a good habit of body, or of implanting in the soul any knowledge worthy of account; whereas by painstaking endeavour in the pursuit of high and n.o.ble deeds, as good men tell us, through endurance we shall in the end attain the goal. So Hesiod somewhere says: (26)

Wickedness may a man take wholesale with ease, smooth is the way and her dwelling-place is very nigh; but in front of virtue the immortal G.o.ds have placed toil and sweat, long is the path and steep that leads to her, and rugged at the first, but when the summit of the pa.s.s is reached, then for all its roughness the path grows easy.

(23) Cf. above, I. vi. 8.

(24) Or, "in admiration of themselves, the praise and envy of the world at large."

(25) See Hippocrates, "V. Med." 18.

(26) Hesiod, "Works and Days," 285. See Plat. "Prot." 340 C; "Rep."

ii. 364 D; "Laws," iv. 718 E.

And Ephicharmus (27) bears his testimony when he says:

The G.o.ds sell us all good things in return for our labours.

(27) Epicharmus of Cos, the chief comic poet among the Dorians, fl.

500 B.C. Cf. Plat. "Theaet." 152 E, "the prince of comedy"; "Gorg." 505 D.

And again in another pa.s.sage he exclaims:

Set not thine heart on soft things, thou knave, lest thou light upon the hard.

And that wise man Prodicus (28) delivers himself in a like strain concerning virtue in that composition of his about Heracles, which crowds have listened to. (29) This, as far as I can recollect it, is the substance at least of what he says:

(28) Prodicus of Ceos. See Plat. "Men." 24; "Cratyl." 1; Philostr.

"Vit. Soph." i. 12.

(29) Or, "which he is fond of reciting as a specimen of style." The t.i.tle of the {epideixis} was {'Orai} according to Suidas, {Prodikos}.

"When Heracles was emerging from boyhood into the bloom of youth, having reached that season in which the young man, now standing upon the verge of independence, shows plainly whether he will enter upon the path of virtue or of vice, he went forth into a quiet place, and sat debating with himself which of those two paths he should pursue; and as he there sat musing, there appeared to him two women of great stature which drew nigh to him. The one was fair to look upon, frank and free by gift of nature, (30) her limbs adorned with purity and her eyes with bashfulness; sobriety set the rhythm of her gait, and she was clad in white apparel. The other was of a different type; the fleshy softness of her limbs betrayed her nurture, while the complexion of her skin was embellished that she might appear whiter and rosier than she really was, and her figure that she might seem taller than nature made her; she stared with wide-open eyes, and the raiment wherewith she was clad served but to reveal the ripeness of her bloom. With frequent glances she surveyed her person, or looked to see if others noticed her; while ever and anon she fixed her gaze upon the shadow of herself intently.

(30) Reading {eleutherion phusei,...} or if {eleutherion, phusei...} translate "nature had adorned her limbs..."

"Now when these two had drawn near to Heracles, she who was first named advanced at an even pace (31) towards him, but the other, in her eagerness to outstrip her, ran forward to the youth, exclaiming, 'I see you, Heracles, in doubt and difficulty what path of life to choose; make me your friend, and I will lead you to the pleasantest road and easiest.

This I promise you: you shall taste all of life's sweets and escape all bitters. In the first place, you shall not trouble your brain with war or business; other topics shall engage your mind; (32) your only speculation, what meat or drink you shall find agreeable to your palate; what delight (33) of ear or eye; what pleasure of smell or touch; what darling lover's intercourse shall most enrapture you; how you shall pillow your limbs in softest slumber; how cull each individual pleasure without alloy of pain; and if ever the suspicion steal upon you that the stream of joys will one day dwindle, trust me I will not lead you where you shall replenish the store by toil of body and trouble of soul. No!

others shall labour, but you shall reap the fruit of their labours; you shall withhold your hand from nought which shall bring you gain. For to all my followers I give authority and power to help themselves freely from every side.'

(31) Or, "without change in her demeanour."

(32) Reading {diese}, or {dioisei}, "you shall continue speculating solely."

(33) It will be recollected that Prodicus prided himself on {orthotes onomaton}. Possibly Xenophon is imitating (caricaturing?) his style. {terphtheies, estheies, euphrantheies}.

"Heracles hearing these words made answer: 'What, O lady, is the name you bear?' To which she: 'Know that my friends call be Happiness, but they that hate me have their own nicknames (34) for me, Vice and Naughtiness.'

(34) So the vulg. {upokorizomenoi} is interpreted. Cobet ("Pros. Xen."

p. 36) suggests {upoknizomenoi} = "quippe qui desiderio pungantur."

"But just then the other of those fair women approached and spoke: 'Heracles, I too am come to you, seeing that your parents are well known to me, and in your nurture I have gauged your nature; wherefore I entertain good hope that if you choose the path which leads to me, you shall greatly bestir yourself to be the doer of many a doughty deed of n.o.ble emprise; and that I too shall be held in even higher honour for your sake, lit with the l.u.s.tre shed by valorous deeds. (35) I will not cheat you with preludings of pleasure, (36) but I will relate to you the things that are according to the ordinances of G.o.d in very truth. Know then that among things that are lovely and of good report, not one have the G.o.ds bestowed upon mortal men apart from toil and pains. Would you obtain the favour of the G.o.ds, then must you pay these same G.o.ds service; would you be loved by your friends, you must benefit these friends; do you desire to be honoured by the state, you must give the state your aid; do you claim admiration for your virtue from all h.e.l.las, you must strive to do some good to h.e.l.las; do you wish earth to yield her fruits to you abundantly, to earth must you pay your court; do you seek to ama.s.s riches from your flocks and herds, on them must you bestow your labour; or is it your ambition to be potent as a warrior, able to save your friends and to subdue your foes, then must you learn the arts of war from those who have the knowledge, and practise their application in the field when learned; or would you e'en be powerful of limb and body, then must you habituate limbs and body to obey the mind, and exercise yourself with toil and sweat.'

(35) Or, "bathed in the splendour of thy virtues."

(36) Or, "honeyed overtures of pleasure."

"At this point, (as Prodicus relates) Vice broke in exclaiming: 'See you, Heracles, how hard and long the road is by which yonder woman would escort you to her festal joys. (37) But I will guide you by a short and easy road to happiness.'

(37) Hesiod, "Theog." 909; Milton, "L'Allegro," 12.

"Then spoke Virtue: 'Nay, wretched one, what good thing hast thou? or what sweet thing art thou acquainted with--that wilt stir neither hand nor foot to gain it? Thou, that mayest not even await the desire of pleasure, but, or ever that desire springs up, art already satiated; eating before thou hungerest, and drinking before thou thirsteth; who to eke out an appet.i.te must invent an army of cooks and confectioners; and to whet thy thirst must lay down costliest wines, and run up and down in search of ice in summer-time; to help thy slumbers soft coverlets suffice not, but couches and feather-beds must be prepared thee and rockers to rock thee to rest; since desire for sleep in thy case springs not from toil but from vacuity and nothing in the world to do. Even the natural appet.i.te of love thou forcest prematurely by every means thou mayest devise, confounding the s.e.xes in thy service. Thus thou educatest thy friends: with insult in the night season and drowse of slumber during the precious hours of the day. Immortal, thou art cast forth from the company of G.o.ds, and by good men art dishonoured: that sweetest sound of all, the voice of praise, has never thrilled thine ears; and the fairest of all fair visions is hidden from thine eyes that have never beheld one bounteous deed wrought by thine own hand. If thou openest thy lips in speech, who will believe thy word? If thou hast need of aught, none shall satisfy thee. What sane man will venture to join thy rablle rout? Ill indeed are thy revellers to look upon, young men impotent of body, and old men witless in mind: in the heyday of life they batten in sleek idleness, and wearily do they drag through an age of wrinkled wretchedness: and why? they blush with shame at the thought of deeds done in the past, and groan for weariness at what is left to do. During their youth they ran riot through their sweet things, and laid up for themselves large store of bitterness against the time of eld. But my companionship is with the G.o.ds; and with the good among men my conversation; no bounteous deed, divine or human, is wrought without my aid. Therefore am I honoured in Heaven pre-eminently, and upon earth among men whose right it is to honour me; (38) as a beloved fellow-worker of all craftsmen; a faithful guardian of house and lands, whom the owners bless; a kindly helpmeet of servants; (39) a brave a.s.sistant in the labours of peace; an unflinching ally in the deeds of war; a sharer in all friendships indispensable. To my friends is given an enjoyment of meats and drinks, which is sweet in itself and devoid of trouble, in that they can endure until desire ripens, and sleep more delicious visits them than those who toil not. Yet they are not pained to part with it; nor for the sake of slumber do they let slip the performance of their duties. Among my followers the youth delights in the praises of his elders, and the old man glories in the honour of the young; with joy they call to memory their deeds of old, and in to-day's well-doing are well pleased. For my sake they are dear in the sight of G.o.d, beloved of their friends and honoured by the country of their birth. When the appointed goal is reached they lie not down in oblivion with dishonour, but bloom afresh--their praise resounded on the lips of men for ever. (40) Toils like these, O son of n.o.ble parents, Heracles, it is yours to meet with, and having endured, to enter into the heritage a.s.sured you of transcendant happiness.'"

(38) Reading {ois prosekei}, or if {proseko}, translate "to whom I am attached."

(39) Cf. "Econ." v. 8.

(40) Or, "so true is it, a branch is left them; undying honour to their name!"

This, Aristippus, in rough sketch is the theme which Prodicus pursues (41) in his "Education of Heracles by Virtue," only he decked out his sentiments, I admit, in far more magnificent phrases than I have ventured on. Were it not well, Aristippus, to lay to heart these sayings, and to strive to bethink you somewhat of that which touches the future of our life?

(41) Reading {diokei}, al. {diokei} = "so Prodicus arranged the parts of his discourse."

II

At another time, he had noticed the angry temper shown by Lamprocles, the elder of his sons, towards their mother, and thus addressed himself to the lad.

Soc. Pray, my son, did you ever hear of certain people being called ungrateful?

That I have (replied the young man).

Soc. And have you understood what it is they do to get that bad name?

Lamp. Yes, I have: when any one has been kindly treated, and has it in his power to requite the kindness but neglects to do so, men call him ungrateful.

Soc. And you admit that people reckon the ungrateful among wrongdoers?

Lamp. I do.