Complete Works of Xenophon (Illustrated) (Delphi Ancient Classics)

by Xenophon

  “Well, Socrates,” said Critobulus in reply, “these are the lessons I have long wished to learn, especially if the same skill will serve to win a good soul and a fair face.” [31]

  “Ah no, Critobulus,” said Socrates, “it belongs not to my skill to lay hands on the fair and force them to submit. I am convinced that the reason why men fled from Scylla was that she laid hands on them; but the Sirens laid hands on no man; from far away they sang to all, and therefore, we are told, all submitted, and hearing were enchanted.” [32]

  “I am not going to put a hand on anyone,” said Critobulus, “so teach me any good plan you know for making friends.”

  “Then won’t you put lip to lip either?”

  “Courage!” answered Critobulus, “I won’t touch a lip with mine either — unless the owner is fair!”

  “That’s an unfortunate beginning for you, Critobulus! The fair won’t submit to such conduct; but the ugly like it, supposing that they are called fair for the beauty of their souls.” [33]

  “A kiss for the fair,” exclaimed Critobulus, “and a thousand kisses for the good! That shall be my motto, so take courage, and teach me the art of catching friends.”

  “Well then, Critobulus,” said Socrates, “when you want to make a new friend, will you let me warn him that you admire him and want his friendship?”

  “Warn him by all means: no one hates those who praise him, so far as I know.” [34]

  “Suppose I go on to warn him that your admiration makes you well disposed towards him, you won’t think I am slandering you, will you?”

  “Nay; when I guess that anyone feels well disposed towards me, a like goodwill towards him is begotten in me.” [35]

  “Then you will permit me to say this about you to those whose friendship you desire. Now if you will give me permission to tell them besides that you are devoted to your friends and nothing gives you so much pleasure as good friends; that you take as much pride in your friends’ fair achievements as in your own, and as much pleasure in your friends’ good as in your own, and never weary of contriving it for your friend’s; and you have made up your mind that a man’s virtue consists in outdoing his friends in kindness and his enemies in mischief; then I think you will find me a useful companion in the quest of good friends.” [36]

  “Now why do you say this to me? as if you were not free to say what you choose about me.”

  “Not so indeed: I can quote Aspasia against you. She once told me that good matchmakers are successful in making marriages only when the good reports they carry to and fro are true; false reports she would not recommend, for the victims of deception hate one another and the matchmaker too. I am convinced that this is sound, and so I think it is not open to me to say anything in your praise that I can’t say truthfully.” [37]

  “It appears, Socrates, that you are the sort of friend to help me if I am in any way qualified to make friends: but if not, you won’t make up a story to help me.”

  “How do you think I shall help you best, Critobulus, by false praise, or by urging you to try to be a good man? [38] If you don’t yet see clearly, take the following cases as illustrations. Suppose that I wanted to get a shipmaster to make you his friend, and as a recommendation told him that you are a good skipper, which is untrue; and suppose that he believed me and put you in charge of his ship in spite of your not knowing how to steer it: have you any reason to hope that you would not lose the ship and your life as well? Or suppose that I falsely represented to the Assembly that you are a born general, jurist and statesman in one, and so persuaded the state to commit her fortunes to you, what do you suppose would happen to the state and to yourself under your guidance? Or again, suppose that I falsely described you to certain citizens in private as a thrifty, careful person, and persuaded them to place their affairs in your hands, wouldn’t you do them harm and look ridiculous when you came to the test? [39] Nay, Critobulus, if you want to be thought good at anything, you must try to be so; that is the quickest, the surest, the best way. You will find on reflection that every kind of virtue named among men is increased by study and practice. Such is the view I take of our duty, Critobulus. If you have anything to say against it, tell me.”

  “Why, Socrates,” said Critobulus, “I should be ashamed to contradict you, for I should be saying what is neither honourable nor true.”

  7. To pass to another subject. The distresses of his friends that arose from ignorance he tried to cure by advice, those that were due to want by telling them how to help one another according to their power. On this subject too I will state what I know about him.

  One day, noticing that Aristarchus looked glum, he said: “Aristarchus, you seem to have a burden on your mind. You should let your friends share it; possibly we may do something to ease you.” [2]

  “Ah yes, Socrates,” replied Aristarchus, “I am in great distress. Since the revolution there has been an exodus to the Piraeus, and a crowd of my women-folk, being left behind, are come to me, — sisters, nieces and cousins, — so that we are fourteen in the house without counting the slaves. We get nothing from our land, because our enemies have seized it, and nothing from our house property, now there are so few residents in the city. Portable property finds no buyers, and it’s quite impossible to borrow money anywhere: I really think a search in the street would have better result than an application for a loan. It’s hard, Socrates, to let one’s people die, but impossible to keep so many in times like these.”

  When Socrates heard this, he asked: [3] “How is it that with so many mouths to feed Ceramon not only contrives to provide for the needs of himself and his family, but actually saves enough to make him a rich man, whereas you, with so many mouths to feed, fear you will all be starved to death?”

  “The explanation, of course, is this: my dependants are gentlefolk, his are slaves.” [4]

  “And which do you think are the better, his slaves or your gentlefolk?”

  “My gentlefolk, I think.”

  “Then is it not disgraceful that you with your gentlefolk should be in distress, while he is kept in affluence by his meaner household?”

  “Of course his dependants are artisans, while mine have had a liberal education.” [5]

  “What is an artisan? one who knows how to produce something useful?”

  “Certainly.”

  “Are groats useful?”

  “Yes, very.”

  “And bread?”

  “No less so.”

  “What about men’s and women’s cloaks, shirts, capes, smocks?”

  “Yes, all these things too are very useful.”

  “Then don’t the members of your household know how to make any of these?”

  “I believe they can make all of them.” [6]

  “Don’t you know, then, that by manufacturing one of these commodities, namely groats, Nausicydes keeps not only himself and his family, but large herds of swine and cattle as well, and has so much to spare that he often undertakes costly public duties; that Cyrebus feeds his whole family well and lives in luxury by baking bread, Demeas of Collytus by making capes, Menon by making cloaks; and most of the Megarians make a good living out of smocks?”

  “Yes, of course; for they buy foreign slaves and can force them to make what is convenient, but my household is made up of gentlefolk and relations.” [7]

  “And so, just because they are gentlefolk and related to you, you think they should do nothing but eat and sleep? Do you find that other gentlefolk who live this sort of life are better off and happier than those who are usefully employed in work that they understand? Or is it your experience that idleness and carelessness help men to learn what they ought to know and remember what they learn, to make themselves healthy and strong, and to get and keep things that are of practical use, but industry and carefulness are useless things? [8] When these women learned the work that you say they understand, did they regard it as of no practical use, and had they no intention of taking it up, or did they mean to occupy themselves in it a
nd obtain some benefit from it? Which makes men more prudent, idleness or useful employment? Which makes men more just, work or idle discussions about supplies? [9] Besides, at present, I fancy, you don’t love these ladies and they don’t love you: you think they are a tax on you, and they see that you feel them to be a burden. And the danger in this state of things is that dislike may grow and their former gratitude fade away; but if you exert your authority and make them work, you will love them, when you find that they are profitable to you, and they will be fond of you, when they feel that you are pleased with them. Both you and they will like to recall past kindnesses and will strengthen the feeling of gratitude that these engender; thus you will be better friends and feel more at home. [10] To be sure, if they were going to do something disgraceful, death would be a better fate. But in point of fact the work they understand is, as it appears, the work considered the most honourable and the most suitable for a woman; and the work that is understood is always done with the greatest ease, speed, pride and pleasure. So do not hesitate to offer them work that will yield a return both to you and to them, and probably they will welcome your proposal.” [11]

  “Well, well,” said Aristarchus, “your advice seems so good, Socrates, that I think I shall now bring myself to borrow capital to make a start. Hitherto I have had no inclination to do so, knowing that when I had spent the loan I should not have the wherewithal to repay it.” [12]

  The consequence was that capital was provided and wool purchased. The women worked during dinner and only stopped at the supper hour. There were happy instead of gloomy faces: suspicious glances were exchanged for pleasant smiles. They loved him as a guardian and he liked them because they were useful. Finally Aristarchus came to Socrates and told him this with delight. “One objection they have to me,” he added: “I am the only member of the household who eats the bread of idleness.” [13]

  “Then why not tell them the story of the dog?” asked Socrates. “It is said that when beasts could talk, a sheep said to her master: ‘It is strange that you give us sheep nothing but what we get from the land, though we supply you with wool and lambs and cheese, and yet you share your own food with your dog, who supplies you with none of these things.’ The dog heard this, and said: [14] ‘Of course he does. Do not I keep you from being stolen by thieves, and carried off by wolves? Why, but for my protection you couldn’t even feed for fear of being killed.’ And so, they say, the sheep admitted the dog’s claim to preference. Do you then tell these women that you are their watch-dog and keeper, and it is due to you that they live and work in safety and comfort, with none to harm them.”

  8. Again, on meeting an old comrade after long absence he said: “Where do you come from, Eutherus?”

  “I came home when the war ended, Socrates, and am now living here,” he replied. “Since we have lost our foreign property, and my father left me nothing in Attica, I am forced to settle down here now and work for my living with my hands. I think it’s better than begging, especially as I have no security to offer for a loan.” [2]

  “And how long will you have the strength, do you think, to earn your living by your work?”

  “Oh, not long, of course.”

  “But remember, when you get old you will have to spend money, and nobody will be willing to pay you for your labour.”

  “True.” [3]

  “Then it would be better to take up some kind of work at once that will assure you a competence when you get old, and to go to somebody who is better off and wants an assistant, and get a return for your services by acting as his bailiff, helping to get in his crops and looking after his property.” [4]

  “I shouldn’t like to make myself a slave, Socrates.”

  “But surely those who control their cities and take charge of public affairs are thought more respectable, not more slavish on that account.” [5]

  “Briefly, Socrates, I have no inclination to expose myself to any man’s censure.”

  “But, you see, Eutherus, it is by no means easy to find a post in which one is not liable to censure. Whatever one does, it is difficult to avoid mistakes, and it is difficult to escape unfair criticism even if one makes no mistakes. I wonder if you find it easy to avoid complaints entirely even from your present employers. [6] You should try, therefore, to have no truck with grumblers and to attach yourself to considerate masters; to undertake such duties as you can perform and beware of any that are too much for you, and, whatever you do, to give of your best and put your heart into the business. In this way, I think, you are most likely to escape censure, find relief from your difficulties, live in ease and security, and obtain an ample competence for old age.”

  9. I remember that he once heard Criton say that life at Athens was difficult for a man who wanted to mind his own business. “At this moment,” Criton added, “actions are pending against me not because I have done the plaintiffs an injury, but because they think that I would sooner pay than have trouble.” [2]

  “Tell me, Criton,” said Socrates, “do you keep dogs to fend the wolves from your sheep?”

  “Certainly,” replied Criton, “because it pays me better to keep them.”

  “Then why not keep a man who may be able and willing to fend off the attempts to injure you?”

  “I would gladly do so were I not afraid that he might turn on me.” [3]

  “What? don’t you see that it is much pleasanter to profit by humouring a man like you than by quarrelling with him? I assure you there are men in this city who would take pride in your friendship.” [4]

  Thereupon they sought out Archedemus, an excellent speaker and man of affairs, but poor. For he was not one of those who make money unscrupulously, but an honest man, and he would say that it was easy to take forfeit from false accusers. So whenever Criton was storing corn, oil, wine, wool or other farm produce, he would make a present of a portion to Archedemus, and when he sacrificed, he invited him, and in fact lost no similar opportunity of showing courtesy. [5] Archedemus came to regard Criton’s house as a haven of refuge and constantly paid his respects to him. He soon found out that Criton’s false accusers had much to answer for and many enemies. He brought one of them to trial on a charge involving damages or imprisonment. [6] The defendant, conscious that he was guilty on many counts, did all he could to get quit of Archedemus. But Archedemus refused to let him off until he withdrew the action against Criton and compensated him. [7] Archedemus carried through several other enterprises of a similar kind; and now many of Criton’s friends begged him to make Archedemus their protector, just as when a shepherd has a good dog the other shepherds want to pen their flocks near his, in order to get the use of his dog. [8] Archedemus was glad to humour Criton, and so there was peace not only for Criton but for his friends as well. If anyone whom he had offended reproached Archedemus with flattering Criton because he found him useful, he would answer: “Which, then, is disgraceful: to have honest men for your friends, by accepting and returning their favours, and to fall out with rogues; or to treat gentlemen as enemies by trying to injure them, and to make friends of rogues by siding with them, and to prefer their intimacy?”

  Henceforward Archedemus was respected by Criton’s friends and was himself numbered among them.

  10. Again I recall the following conversation between him and his companion Diodorus.

  “Tell me, Diodorus,” he said, “if one of your servants runs away, do you take steps to bring him back safe?” [2]

  “Yes, of course,” he replied, “and I invite others to help, by offering a reward for the recovery of the man.”

  “And further, if one of your servants is ill, do you take care of him and call in doctors to prevent him dying?”

  “Indeed I do.”

  “Well, suppose that one of your acquaintance, who is much more useful than your servants, is near being ruined by want, don’t you think it worth your while to take steps to save him? [3] Now you know that Hermogenes is a conscientious man and would be ashamed to take a favour from you without
making a return. Yet surely it is worth many servants to have a willing, loyal, staunch subordinate, capable of doing what he is told, and not only so, but able to make himself useful unbidden, to think clearly and give advice. [4] Good householders, you know, say that the right time to buy is when a valuable article can be bought at a low price; and in these times the circumstances afford an opportunity of acquiring good friends very cheap.” [5]

  “Thank you, Socrates,” said Diodorus, “pray bid Hermogenes call on me.”

  “No, indeed I won’t,” said he; “for in my opinion it is at least as good for you to go to him yourself as to invite him to come to you, and you have quite as much to gain as he by doing so.” [6]

  The consequence was that Diodorus set off to visit Hermogenes; and in return for a small sum he acquired a friend who made a point of thinking how he could help and please him either by word or deed.

  BOOK III.

  1. I will now explain how he helped those who were eager to win distinction by making them qualify themselves for the honours they coveted.

  He once heard that Dionysodorus had arrived at Athens, and gave out that he was going to teach generalship. Being aware that one of his companions wished to obtain the office of general from the state, he addressed him thus: [2] “Young man, surely it would be disgraceful for one who wishes to be a general in the state to neglect the opportunity of learning the duties, and he would deserve to be punished by the state much more than one who carved statues without having learned to be a sculptor. [3] For in the dangerous times of war the whole state is in the general’s hands, and great good may come from his success and great evil from his failure. Therefore anyone who exerts himself to gain the votes, but neglects to learn the business, deserves punishment.”