Memorabilia

as calculated to stimulate his followers to practise self-control and endurance: self-control in the matters of eating, drinking, sleeping, and the cravings of lust; enduranc

ht up with an aptitude for government, and the other without the faintest propensity to rule — how would you educate them?

, being a first principle,112 without whi

that a desire to grasp food at certain seaso

s to be

, of his own free will,113 to prosecute a pr

to govern, if we would not have affairs of

h a power of holding out against thirst also

tainly

-control in regard to sleep as shall enable him to res

f the two must be giv

xual so great that nothing of the sort shall preven

e one of th

wed, as a further gift, the voluntary resolution

right to him who is bein

tter accord to be taught all knowledge nec

without these parts of learning all his

atures, some of which (as we all know) are hooked through their own greediness, and often even in spite of a native shyness;

ndoub

which, at the cry of the hen-bird, with lust and expectation of such joys grow wild, and

ppus a

17 the formidable penalties of the law, the danger of being caught in the toils, and then suffering the direst contumely. Considering all the hideous penalties which hang over the adulterer’s head, considering also the many means at han

it stri

sable affairs of men, as for instance, those of war and agriculture, and more than half the rest, need to be condu

us again

ho is destined to rule must train h

st cer

mong persons fit to rule, we are bound to place those incapable of such condu

I as

ther section of mankind, did it ever strike you to cons

ld put himself at the head of a state, and then, if he fail to carry through every jot and tittle of that state’s desire, be held to criminal account, does seem to me the very extravagance of folly. Why, bless me! states claim to treat their rulers precisely as I treat my domestic slaves. I expect my attendants to furnish me with an abundance of necessaries, but not to lay a finger on one of them themselves. So these states regard it as the duty of a

nquire which of the two are likely to lead

means let

ind the Scythians ruling, and the Maeotians being ruled. In Africa124 the Carthaginians are rulers, the Libyans ruled. Which of these two sets respectively leads the happier

in the ranks of slavery; there is, I take it, a middle path between the two which it is my ambition to t

onger have an art to seat the weaker on the stool of repentance126 both in public and in private, and to treat them as slaves. I daresay you have not failed to note this common case: a set of people has sown and planted, whereupon in comes another set and cuts their corn and fells their fruit-trees, and in every way lays siege to t

st all such misadventures. I do not confine myself to any

ree citizens do occasionally fall victims to injustice. But you, who are without any of these aids; you, who pass half your days on the high roads where iniquity is rife;129 you, who, into whatever city you enter, are less than the least of its free members, and moreover are just the sort of person whom any one bent on mischief would single out for attack — yet you, with your foreigner’s passport, are to be exempt from injury? So you flatter yourself. And why? Will the state authorities cause proclamation to be made on your behalf: “The person of this man Aristippus is secure; let his going out and his coming in be free from danger”? Is that the ground of your confidence? or do you ra

y 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

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

ont of virtue the immortal gods have placed toil and sweat, long is the path and steep that leads to her, and r

6 bears his testi

l good things in re

another passa

t things, thou knave, lest

ue in that composition of his about Heracles, which crowds have listened to.138

omen of great stature which drew nigh to him. The one was fair to look upon, frank and free by gift of nature,139 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 m

ers. In the first place, you shall not trouble your brain with war or business; other topics shall engage your mind;141 your only speculation, what meat or drink you shall find agreeable to your palate; what delight142 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

u bear?’ To which she: ‘Know that my friends call be Happiness, but they

ou the things that are according to the ordinances of God in very truth. Know then that among things that are lovely and of good report, not one have the gods bestowed upon mortal men apart from toil and pains. Would you obtain the favour of the gods, then must you pay these same gods 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 Hellas, you must strive to do some good to Hellas; do you wish

cles, how hard and long the road is by which yonder woman would escort you to

se, 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 gods; 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;147 as a beloved fellow-worker of all craftsmen; a faithful guardian of house and lands, whom

he decked out his sentiments, I admit, in far more magnificant phrases than I have ventured on. Were it not well, Aristi

oncludes Bk. I. There is something w

“Plato,” III. x

s plays upon

roair

t. “al

5, L. Dind

eirktas. Th

penalties with which the law threatens his crime should

adlong into the

kodaim

“in the

st have no finger

Kuhner

-Hellenic races and nationalities

it. “

but I have not the slightest intention of pla

rop.” II. ii. 14; Plat. “Ion

” “A masterly fall! m

rs, see Diod. iv. 59; and for Sciron

re so many s

” 291 C; K. Joel, op. cit. p. 387 foll. “Aristippus anticip

slings and arrows o

above, I

hemselves, the praise and e

pocrates, “

5. See Plat. “Prot.” 340 C; “Rep

ng the Dorians, fl. 500 B.C. Cf. Plat. “Theaet.

at. “Men.” 24; “Cratyl.” 1;

specimen of style.” The title of the epidei

or if eleutherion, phusei . . . transl

ut change in h

ioisei, “you shall cont

n orthotes onomaton. Possibly Xenophon is imitating (cari

ed. Cobet (“Pros. Xen.” p. 36) suggests upok

in the splendour

yed overtures

og.” 909; Milton

or if proseko, translate

“Econ.

branch is left them; und

so Prodicus arranged the parts of