[2] "It won't make us blush actually to take a leaf out of the great
king's book." As to the Greek text at this point see the
commentators, and also a note by Mr. H. Richers in the "Classical
Review," x. 102.
What! (Critobulus exclaimed); do you, Socrates, really believe that the
king of Persia pays a personal regard to husbandry, along with all his
other cares?
Soc. We have only to investigate the matter, Critobulus, and I daresay
we shall discover whether this is so or not. We are agreed that he
takes strong interest in military matters; since, however numerous the
tributary nations, there is a governor to each, and every governor
has orders from the king what number of cavalry, archers, slingers and
targeteers [3] it is his business to support, as adequate to control the
subject population, or in case of hostile attack to defend the country.
Apart from these the king keeps garrisons in all the citadels. The
actual support of these devolves upon the governor, to whom the duty is
assigned. The king himself meanwhile conducts the annual inspection and
review of troops, both mercenary and other, that have orders to be under
arms. These all are simultaneously assembled (with the exception of
the garrisons of citadels) at the mustering ground, [4] so named.
That portion of the army within access of the royal residence the king
reviews in person; the remainder, living in remoter districts of the
empire, he inspects by proxy, sending certain trusty representatives.
[5] Wherever the commandants of garrisons, the captains of thousands,
and the satraps [6] are seen to have their appointed members complete,
and at the same time shall present their troops equipped with horse and
arms in thorough efficiency, these officers the king delights to honour,
and showers gifts upon them largely. But as to those officers whom he
finds either to have neglected their garrisons, or to have made private
gain of their position, these he heavily chastises, deposing them from
office, and appointing other superintendents [7] in their stead. Such
conduct, I think we may say, indisputably proves the interest which he
takes in matters military.
[3] Or, Gerrophoroi, "wicker-shield bearers."
[4] Or, "rendezvous"; "the 'Champ de Mars' for the nonce." Cf.
"Cyrop." VI. ii. 11.
[5] Lit. "he sends some of the faithful to inspect." Cf. our "trusty
and well-beloved."
[6] See, for the system, Herod. iii. 89 foll.; "Cyrop." VIII. vi. 11.
[7] Or, as we say, "inspecting officers." Cf. "Cyrop." VIII. i. 9.
Further than this, by means of a royal progress through the country,
he has an opportunity of inspecting personally some portion of his
territory, and again of visiting the remainder in proxy as above by
trusty representatives; and wheresoever he perceives that any of his
governors can present to him a district thickly populated, and the soil
in a state of active cultivation, full of trees and fruits, its natural
products, to such officers he adds other territory, adorning them with
gifts and distinguishing them by seats of honour. But those officers
whose land he sees lying idle and with but few inhabitants, owing either
to the harshness of their government, their insolence, or their neglect,
he punishes, and making them to cease from their office he appoints
other rulers in their place.... Does not this conduct indicate at least
as great an anxiety to promote the active cultivation of the land by its
inhabitants as to provide for its defence by military occupation? [8]
[8] Lit. "by those who guard and garrison it."
Moreover, the governors appointed to preside over these two departments
of state are not one and the same. But one class governs the inhabitants
proper including the workers of the soil, and collects the tribute from
them, another is in command of the armed garrisons. If the commandant
[9] protects the country insufficiently, the civil governor of the
population, who is in charge also of the productive works, lodges
accusation against the commandant to the effect that the inhabitants
are prevented working through deficiency of protection. Or if again, in
spite of peace being secured to the works of the land by the military
governor, the civil authority still presents a territory sparse in
population and untilled, it is the commandant's turn to accuse the
civil ruler. For you may take it as a rule, a population tilling their
territory badly will fail to support their garrisons and be quite
unequal to paying their tribute. Where a satrap is appointed he has
charge of both departments. [10]
[9] Or, "garrison commandant." Lit. "Phrourarch."
[10] The passage reads like a gloss. See about the Satrap, "Hell."
III. i. 10; "Cyrop." VIII. vi. 1; "Anab." I. ix. 29 foll.
Thereupon Critobulus: Well, Socrates (said he), if such is his conduct,
I admit that the great king does pay attention to agriculture no less
than to military affairs.
And besides all this (proceeded Socrates), nowhere among the various
countries which he inhabits or visits does he fail to make it his first
care that there shall be orchards and gardens, parks and "paradises,"
as they are called, full of all fair and noble products which the earth
brings forth; and within these chiefly he spends his days, when the
season of the year permits.
Crit. To be sure, Socrates, it is a natural and necessary conclusion
that when the king himself spends so large a portion of his time there,
his paradises should be furnished to perfection with trees and all else
beautiful that earth brings forth.
Soc. And some say, Critobulus, that when the king gives gifts, he
summons in the first place those who have shown themselves brave
warriors, since all the ploughing in the world were but small gain in
the absence of those who should protect the fields; and next to these
he summons those who have stocked their countries best and rendered them
productive, on the principle that but for the tillers of the soil the
warriors themselves could scarcely live. And there is a tale told of
Cyrus, the most famous prince, I need not tell you, who ever wore a
crown, [11] how on one occasion he said to those who had been called
to receive the gifts, "it were no injustice, if he himself received the
gifts due to warriors and tillers of the soil alike," for "did he not
carry off the palm in stocking the country and also in protecting the
goods with which it had been stocked?"
[11] Lit. "the most glorious king that ever lived." The remark would
seem to apply better to Cyrus the Great. Nitsche and others regard
these SS. 18, 19 as interpolated. See Schenkl ad loc.
Crit. Which clearly shows, Socrates, if the tale be true, that this same
Cyrus took as great a pride in fostering the productive energies of
his country and stocking it with good things, as in his reputation as a
warrior.
Soc. Why, yes indeed, had Cyrus lived, I have no doubt he would have
proved the best of rulers, and in support of this belief, apart from
other testimony amply furnished by his life, witness what happened when
he marched to do battle for the sovereignty of Persia with his brother.
Not one man, it is said, [12] deserted from Cyrus to the king, but
from the king to Cyrus tens of thousands. And this also I deem a great
testimony to a ruler's worth, that his followers follow him of their own
free will, and when the moment of danger comes refuse to part from him.
[13] Now this was the case with Cyrus. His friends not only fought their
battles side by side with him while he lived, but when he died they too
died battling around his dead body, one and all, excepting only Ariaeus,
who was absent at his post on the left wing of the army. [14] But there
is another tale of this same Cyrus in connection with Lysander, who
himself narrated it on one occasion to a friend of his in Megara. [15]
[12] Cf. "Anab." I. ix. 29 foll.
[13] Cf. "Hiero," xi. 12, and our author passim.
[14] See "Anab." ib. 31.
[15] Possibly to Xenophon himself {who may have met Lysander on his
way back after the events of the "Anabasis," and implying this
dialogue is concocted, since Socrates died before Xenophon
returned to Athens, if he did return at that period.}
Lysander, it seems, had gone with presents sent by the Allies to Cyrus,
who entertained him, and amongst other marks of courtesy showed him his
"paradise" at Sardis. [16] Lysander was astonished at the beauty of the
trees within, all planted [17] at equal intervals, the long straight
rows of waving branches, the perfect regularity, the rectangular [18]
symmetry of the whole, and the many sweet scents which hung about them
as they paced the park. In admiration he exclaimed to Cyrus: "All this
beauty is marvellous enough, but what astonishes me still more is the
talent of the artificer who mapped out and arranged for you the several
parts of this fair scene." [19] Cyrus was pleased by the remark, and
said: "Know then, Lysander, it is I who measured and arranged it all.
Some of the trees," he added, "I planted with my own hands." Then
Lysander, regarding earnestly the speaker, when he saw the beauty of
his apparel and perceived its fragrance, the splendour [20] also of the
necklaces and armlets, and other ornaments which he wore, exclaimed:
"What say you, Cyrus? did you with your own hands plant some of these
trees?" whereat the other: "Does that surprise you, Lysander? I swear
to you by Mithres, [21] when in ordinary health I never dream of
sitting down to supper without first practising some exercise of war or
husbandry in the sweat of my brow, or venturing some strife of honour,
as suits my mood." "On hearing this," said Lysander to his friend, "I
could not help seizing him by the hand and exclaiming, 'Cyrus, you have
indeed good right to be a happy man, [22] since you are happy in being a
good man.'" [23]
[16] See "Hell." I. v. 1.
[17] Reading {oi' isou pephuteumena}, or if {ta pephuteumena}, transl.
"the various plants ranged."
[18] Cf. Dion. Hal. "de Comp." p. 170; Cic. "de Senect." S. 59.
[19] Lit. "of these" {deiktikos}, i.e. pointing to the various
beauties of the scenery.
[20] Reading {to kallos}.
[21] The Persian "Sun-God." See "Cyrop." VII. v. 53; Strab. xv. 3. 13.
[22] Or, "fortunate."
[23] Or, "you are a good man, and thereby fortunate."
V
All this I relate to you (continued Socrates) to show you that quite
high and mighty [1] people find it hard to hold aloof from agriculture,
devotion to which art would seem to be thrice blest, combining as it
does a certain sense of luxury with the satisfaction of an improved
estate, and such a training of physical energies as shall fit a man to
play a free man's part. [2] Earth, in the first place, freely offers to
those that labour all things necessary to the life of man; and, as if
that were not enough, makes further contribution of a thousand luxuries.
[3] It is she who supplies with sweetest scent and fairest show all
things wherewith to adorn the altars and statues of the gods, or deck
man's person. It is to her we owe our many delicacies of flesh or fowl
or vegetable growth; [4] since with the tillage of the soil is closely
linked the art of breeding sheep and cattle, whereby we mortals may
offer sacrifices well pleasing to the gods, and satisfy our personal
needs withal.
[1] Lit. "Not even the most blessed of mankind can abstain from." See
Plat. "Rep." 344 B, "The superlatively best and well-to-do."
[2] Lit. "Devotion to it would seem to be at once a kind of luxury, an
increase of estate, a training of the bodily parts, so that a man
is able to perform all that a free man should."
[3] Al. "and further, to the maintenance of life she adds the sources
of pleasure in life."
[4] Lit. "she bears these and rears those."
And albeit she, good cateress, pours out her blessings upon us in
abundance, yet she suffers not her gifts to be received effeminately,
but inures her pensioners to suffer glady summer's heat and winter's
cold. Those that labour with their hands, the actual delvers of the
soil, she trains in a wrestling school of her own, adding strength
to strength; whilst those others whose devotion is confined to the
overseeing eye and to studious thought, she makes more manly, rousing
them with cock-crow, and compelling them to be up and doing in many
a long day's march. [5] Since, whether in city or afield, with the
shifting seasons each necessary labour has its hour of performance. [6]
[5] See "Hellenica Essays," p. 341.
[6] Lit. "each most necessary operation must ever be in season."
Or to turn to another side. Suppose it to be a man's ambition to aid his
city as a trooper mounted on a charger of his own: why not combine the
rearing of horses with other stock? it is the farmer's chance. [7] Or
would your citizen serve on foot? It is husbandry that shall give him
robustness of body. Or if we turn to the toil-loving fascination of the
chase, [8] here once more earth adds incitement, as well as furnishing
facility of sustenance for the dogs as by nurturing a foster brood of
wild animals. And if horses and dogs derive benefit from this art of
husbandry, they in turn requite the boon through service rendered to the
farm. The horse carries his best of friends, the careful master, betimes
to the scene of labour and devotion, and enables him to leave it late.
The dog keeps off the depredations of wild animals from fruits and
flocks, and creates security in the solitary place.
[7] Lit. "farming is best adapted to rearing horses along with other
produce."
[8] Lit. "to labour willingly and earnestly at hunting earth helps to
incite us somewhat."
Earth, too, adds stimulus in war-time to earth's tillers; she pricks
them on to aid the country under arms, and this she does by fostering
her fruits in open field, the prize of valour for the mightiest. [9]
For this also is the art athletic, this of husbandry; as thereby men are
fitted to run, and hurl the spear, and leap with the best. [10]
[9] Cf. "Hipparch," viii. 8.
[10] Cf. "Hunting," xii. 1 foll.
This, too, is that kindliest of arts which makes requital tenfold in
kind for every work of the labourer. [11] She is the sweet mistress who,
with smile of welcome and outstretched hand, greets the approach of her
devoted one, seeming to say, Take from me all thy heart's desire. She
is the generous hostess; she keeps open house for the stranger. [12] For
where else, save in some happy rural seat of her devising, shall a man
more cheerily cherish content in winter, with bubbling bath and blazing
fire? or where, save afield, in summer rest more sweetly, lulled by
babbling streams, soft airs, and tender shades? [13]
[11] Lit. "What art makes an ampler return for their labour to those
who work for her? What art more sweetly welcomes him that is
devoted to her?"
[12] Lit. "What art welcomes the stranger with greater prodigality?"
[13] See "Hellenica Essays," p. 380; and as still more to the point,
Cowley's Essays: "Of Agriculture," passim.
Her high prerogative it is to offer fitting first-fruits to high heaven,
hers to furnish forth the overflowing festal board. [14] Hers is a
kindly presence in the household. She is the good wife's favourite,
the children long for her, she waves her hand winningly to the master's
friends.
[14] Or, "to appoint the festal board most bounteously."
For myself, I marvel greatly if it has ever fallen to the lot of
freeborn man to own a choicer possession, or to discover an occupation
more seductive, or of wider usefulness in life than this.
But, furthermore, earth of her own will [15] gives lessons in justice
and uprightness to all who can understand her meaning, since the
nobler the service of devotion rendered, the ampler the riches of
her recompense. [16] One day, perchance, these pupils of hers, whose
conversation in past times was in husbandry, [17] shall, by reason of
the multitude of invading armies, be ousted from their labours. The work
of their hands may indeed be snatched from them, but they were brought
up in stout and manly fashion. They stand, each one of them, in body and
soul equipped; and, save God himself shall hinder them, they will march
into the territory of those their human hinderers, and take from them
the wherewithal to support their lives. Since often enough in war it is
surer and safer to quest for food with sword and buckler than with all
the instruments of husbandry.
[15] Reading {thelousa}, vulg., or if after Cobet, {theos ousa},
transl. "by sanction of her divinity." With {thelousa} Holden
aptly compares Virgil's "volentia rura," "Georg." ii. 500.
[16] "That is, her 'lex talionis.'"
[17] "Engaged long time in husbandry."
But there is yet another lesson to be learnt in the public shool of
husbandry [18]--the lesson of mutual assistance. "Shoulder to shoulder"
must we march to meet the invader; [19] "shoulder to shoulder" stand to
compass the tillage of the soil. Therefore it is that the husbandman,
who means to win in his avocation, must see that he creates enthusiasm
in his workpeople and a spirit of ready obedience; which is just what a
general attacking an enemy will scheme to bring about, when he deals out
gifts to the brave and castigation [20] to those who are disorderly.
[18] Lit. "But again, husbandry trains up her scholars side by side in
lessons of..."
[19] {sun anthropois}, "man with his fellow-man," is the "mot d'order"
(cf. the author's favourite {sun theois}); "united human effort."
[20] "Lashes," "punishment." Cf. "Anab." II. vi. 10, of Clearchus.
Nor will there be lacking seasons of exhortation, the general haranguing
his troops and the husbandman his labourers; nor because they are slaves
do they less than free men need the lure of hope and happy expectation,
[21] that they may willingly stand to their posts.
[21] "The lure of happy prospects." See "Horsemanship," iii. 1.
It was an excellent saying of his who named husbandry "the mother and
nurse of all the arts," for while agriculture prospers all other arts
like are vigorous and strong, but where the land is forced to remain
desert, [22] the spring that feeds the other arts is dried up; they
dwindle, I had almost said, one and all, by land and sea.
[22] Or, "lie waste and barren as the blown sea-sand."
These utterances drew from Critobulus a comment:
Socrates (he said), for my part I agree with all you say; only, one must
face the fact that in agriculture nine matters out of ten are beyond
man's calculation. Since at one time hailstones and another frost, at
another drought or a deluge of rain, or mildew, or other pest, will
obliterate all the fair creations and designs of men; or behold, his
fleecy flocks most fairly nurtured, then comes murrain, and the end most
foul destruction. [23]
[23] See Virg. "Georg." iii. 441 foll.: "Turpis oves tentat scabies,
ubi frigidus imber."
To which Socrates: Nay, I thought, Critobulus, you full surely were
aware that the operations of husbandry, no less than those of war, lie
in the hands of the gods. I am sure you will have noted the behaviour of
men engaged in war; how on the verge of military operations they strive
to win the acceptance of the divine powers; [24] how eagerly they assail
the ears of heaven, and by dint of sacrifices and omens seek to discover
what they should and what they should not do. So likewise as regards
the processes of husbandry, think you the propitiation of heaven is less
needed here? Be well assured (he added) the wise and prudent will pay
service to the gods on behalf of moist fruits and dry, [25] on behalf
of cattle and horses, sheep and goats; nay, on behalf of all their
possessions, great and small, without exception.
[24] See "Hell." III. i. 16 foll., of Dercylidas.
[25] "Every kind of produce, succulent (like the grape and olive) or
dry (like wheat and barley, etc.)"
VI
Your words (Critobulus answered) command my entire sympathy, when you
bid us endeavour to begin each work with heaven's help, [1] seeing that
the gods hold in their hands the issues alike of peace and war. So
at any rate will we endeavour to act at all times; but will you now
endeavour on your side to continue the discussion of economy from
the point at which you broke off, and bring it point by point to its
conclusion? What you have said so far has not been thrown away on me.
I seem to discern already more clearly, what sort of behaviour is
necessary to anything like real living. [2]
[1] Lit. "with the gods," and for the sentiment see below, x. 10;
"Cyrop." III. i. 15; "Hipparch," ix. 3.
[2] For {bioteuein} cf. Pind. "Nem." iv. 11, and see Holden ad loc.
Socrates replied: What say you then? Shall we first survey the ground
already traversed, and retrace the steps on which we were agreed, so
that, if possible we may conduct the remaining portion of the argument
to its issue with like unanimity? [3]
[3] Lit. "try whether we can go through the remaining steps with
like..."
Crit. Why, yes! If it is agreeable for two partners in a business to
run through their accounts without dispute, so now as partners in
an argument it will be no less agreeable to sum up the points under
discussion, as you say, with unanimity.
Soc. Well, then, we agreed that economy was the proper title of a branch
of knowledge, and this branch of knowledge appeared to be that whereby
men are enabled to enhance the value of their houses or estates; and
by this word "house or estate" we understood the whole of a man's
possessions; and "possessions" again we defined to include those things
which the possessor should find advantageous for the purposes of his
life; and things advantageous finally were discovered to mean all that
a man knows how to use and turn to good account. Further, for a man to
learn all branches of knowledge not only seemed to us an impossibility,
but we thought we might well follow the example of civil communities
in rejecting the base mechanic arts so called, on the ground that they
destroy the bodies of the artisans, as far as we can see, and crush
their spirits.
The clearest proof of this, we said, [4] could be discovered if, on the
occasion of a hostile inroad, one were to seat the husbandmen and the
artisans apart in two divisions, and then proceed to put this question
to each group in turn: "Do you think it better to defend our country
districts or to retire from the fields [5] and guard the walls?" And we
anticipated that those concerned with the soil would vote to defend
the soil; while the artisans would vote not to fight, but, in docile
obedience to their training, to sit with folded hands, neither expending
toil nor venturing their lives.
[4] This S. 6 has no parallel supra. See Breit. and Schenkl ad loc.
for attempts to cure the text.
[5] See Cobet, "N. L." 580, reading {uphemenous}, or if {aphemenous}
transl. "to abandon."
Next we held it as proved that there was no better employment for a
gentleman--we described him as a man beautiful and good--than this of
husbandry, by which human beings procure to themselves the necessaries
of life. This same employment, moreover, was, as we agreed, at once the
easiest to learn [6] and the pleasantest to follow, since it gives
to the limbs beauty and hardihood, whilst permitting [7] to the soul
leisure to satisfy the claims of friendship and of civic duty.
[6] {raste mathein}. Vide infra, not supra.
[7] Lit. "least allowing the soul no leisure to care for friends and
state withal."
Again it seemed to us that husbandry acts as a spur to bravery in the
hearts of those that till the fields, [8] inasmuch as the necessaries of
life, vegetable and animal, under her auspices spring up and are reared
outside the fortified defences of the city. For which reason also this
way of life stood in the highest repute in the eyes of statesmen and
commonwealths, as furnishing the best citizens and those best disposed
to the common weal. [9]
[8] Cf. Aristot. "Oec." I. ii. 1343 B, {pros toutois k.t.l.}
[9] Cf. Aristoph. "Archarnians."
Crit. I think I am fully persuaded as to the propriety of making
agriculture the basis of life. I see it is altogether noblest, best, and
pleasantest to do so. But I should like to revert to your remark that
you understood the reason why the tillage of one man brings him in an
abundance of all he needs, while the operations of another fail to
make husbandry a profitable employment. I would gladly hear from you
an explanation of both these points, so that I may adopt the right and
avoid the harmful course. [10]
[10] Lincke conceives the editor's interpolation as ending here.
Soc. Well, Critobulus, suppose I narrate to you from the beginning how
I cam in contact with a man who of all men I ever met seemed to me to
deserve the appellation of a gentleman. He was indeed a "beautiful and
good" man. [11]
[11] Or, "a man 'beautiful and good,' as the phrase goes."
Crit. There is nothing I should better like to hear, since of all titles
this is the one I covet most the right to bear.
Soc. Well, then, I will tell you how I came to subject him to my
inquiry. It did not take me long to go the round of various good
carpenters, good bronze-workers, painters, sculptors, and so forth. A
brief period was sufficient for the contemplation of themselves and of
their most admired works of art. But when it came to examining those who
bore the high-sounding title "beautiful and good," in order to find out
what conduct on their part justified their adoption of this title, I
found my soul eager with desire for intercourse with one of them; and
first of all, seeing that the epithet "beautiful" was conjoined with
that of "good," every beautiful person I saw, I must needs approach
in my endeavour to discover, [12] if haply I might somewhere see the
quality of good adhering to the quality of beauty. But, after all, it
was otherwise ordained. I soon enough seemed to discover [13] that some
of those who in their outward form were beautiful were in their inmost
selves the veriest knaves. Accordingly I made up my mind to let go
beauty which appeals to the eye, and address myself to one of
those "beautiful and good" people so entitled. And since I heard of
Ischomachus [14] as one who was so called by all the world, both men and
women, strangers and citizens alike, I set myself to make acquaintance
with him.
[12] Or, "and try to understand."
[13] Or, "understand."
[14] See Cobet, "Pros. Xen." s.n.
VII
It chanced, one day I saw him seated in the portico of Zeus Eleutherios,
[1] and as he appeared to be at leisure, I went up to him and, sitting
down by his side, accosted him: How is this, Ischomachus? you seated
here, you who are so little wont to be at leisure? As a rule, when I
see you, you are doing something, or at any rate not sitting idle in the
market-place.
[1] "The god of freedom, or of freed men." See Plat. "Theag." 259 A.
The scholiast on Aristoph. "Plutus" 1176 identifies the god with
Zeus Soter. See Plut. "Dem." 859 (Clough, v. 30).
Nor would you see me now so sitting, Socrates (he answered), but that I
promised to meet some strangers, friends of mine, [2] at this place.
[2] "Foreign friends."
And when you have no such business on hand (I said) where in heaven's
name do you spend your time and how do you employ yourself? I will
not conceal from you how anxious I am to learn from your lips by what
conduct you have earned for yourself the title "beautiful and good." [3]
It is not by spending your days indoors at home, I am sure; the whole
habit of your body bears witness to a different sort of life.
[3] "The sobriquet of 'honest gentleman.'"
Then Ischomachus, smiling at my question, but also, as it seemed to
me, a little pleased to be asked what he had done to earn the title
"beautiful and good," made answer: Whether that is the title by which
folk call me when they talk to you about me, I cannot say; all I know
is, when they challenge me to exchange properties, [4] or else to
perform some service to the state instead of them, the fitting out of
a trireme, or the training of a chorus, nobody thinks of asking for the
beautiful and good gentleman, but it is plain Ischomachus, the son
of So-and-so, [5] on whom the summons is served. But to answer your
question, Socrates (he proceeded), I certainly do not spend my days
indoors, if for no other reason, because my wife is quite capable of
managing our domestic affairs without my aid.
[4] On the antidosis or compulsory exchange of property, see Boeckh,
p. 580, Engl. ed.: "In case any man, upon whom a {leitourgia} was
imposed, considered that another was richer than himself, and
therefore most justly chargeable with the burden, he might
challenge the other to assume the burden, or to make with him an
{antidosis} or exchange of property. Such a challenge, if
declined, was converted into a lawsuit, or came before a heliastic
court for trial." Gow, "Companion," xviii. "Athenian Finance." See
Dem. "Against Midias," 565, Kennedy, p. 117, and Appendix II. For
the various liturgies, Trierarchy, Choregy, etc., see "Pol. Ath."
i. 13 foll.
[5] Or, "the son of his father," it being customary at Athens to add
the patronymic, e.g. Xenophon son of Gryllus, Thucydides son of
Olorus, etc. See Herod. vi. 14, viii. 90. In official acts the
name of the deme was added, eg. Demosthenes son of Demosthenes of
Paiane; or of the tribe, at times. Cf. Thuc. viii. 69; Plat.
"Laws," vi. p. 753 B.
Ah! (said I), Ischomachus, that is just what I should like particularly
to learn from you. Did you yourself educate your wife to be all that a
wife should be, or when you received her from her father and mother
was she already a proficient well skilled to discharge the duties
appropriate to a wife?
Well skilled! (he replied). What proficiency was she likely to bring
with her, when she was not quite fifteen [6] at the time she wedded me,
and during the whole prior period of her life had been most carefully
brought up [7] to see and hear as little as possible, and to ask [8]
the fewest questions? or do you not think one should be satisfied, if at
marriage her whole experience consisted in knowing how to take the wool
and make a dress, and seeing how her mother's handmaidens had their
daily spinning-tasks assigned them? For (he added), as regards control
of appetite and self-indulgence, [9] she had received the soundest
education, and that I take to be the most important matter in the
bringing-up of man or woman.
[6] See Aristot. "Pol." vii. 16. 1335(a). See Newman, op. cit. i. 170
foll.
[7] Or, "surveillance." See "Pol. Lac." i. 3.
[8] Reading {eroito}; or if with Sauppe after Cobet, {eroin}, transl.
"talk as little as possible."
[9] Al. "in reference to culinary matters." See Mahaffy, "Social Life
in Greece," p. 276.
Then all else (said I) you taught your wife yourself, Ischomachus, until
you had made her capable of attending carefully to her appointed duties?
That did I not (replied he) until I had offered sacrifice, and prayed
that I might teach and she might learn all that could conduce to the
happiness of us twain.
Soc. And did your wife join in sacrifice and prayer to that effect?
Isch. Most certainly, with many a vow registered to heaven to become
all she ought to be; and her whole manner showed that she would not be
neglectful of what was taught her. [10]
[10] Or, "giving plain proof that, if the teaching failed, it should
not be from want of due attention on her part." See "Hellenica
Essays," "Xenophon," p. 356 foll.
Soc. Pray narrate to me, Ischomachus, I beg of you, what you first
essayed to teach her. To hear that story would please me more than any
description of the most splendid gymnastic contest or horse-race you
could give me.
Why, Socrates (he answered), when after a time she had become accustomed
to my hand, that is, was tamed [11] sufficiently to play her part in
a discussion, I put to her this question: "Did it ever strike you to
consider, dear wife, [12] what led me to choose you as my wife among
all women, and your parents to entrust you to me of all men? It was
certainly not from any difficulty that might beset either of us to find
another bedfellow. That I am sure is evident to you. No! it was with
deliberate intent to discover, I for myself and your parents in behalf
of you, the best partner of house and children we could find, that I
sought you out, and your parents, acting to the best of their ability,
made choice of me. If at some future time God grant us to have children
born to us, we will take counsel together how best to bring them up, for
that too will be a common interest, [13] and a common blessing if haply
they shall live to fight our battles and we find in them hereafter
support and succour when ourselves are old. [14] But at present there is
our house here, which belongs like to both. It is common property, for
all that I possess goes by my will into the common fund, and in the same
way all that you deposited [15] was placed by you to the common fund.
[16] We need not stop to calculate in figures which of us contributed
most, but rather let us lay to heart this fact that whichever of us
proves the better partner, he or she at once contributes what is most
worth having."
[11] (The timid, fawn-like creature.) See Lecky, "Hist. of Eur.
Morals," ii. 305. For the metaphor cf. Dem. "Olynth." iii. 37. 9.
[12] Lit. "woman." Cf. N. T. {gunai}, St. John ii. 4; xix. 26.
[13] Or, "our interests will centre in them; it will be a blessing we
share in common to train them that they shall fight our battles,
and..."
[14] Cf. "Mem." II. ii. 13. Holden cf. Soph. "Ajax." 567; Eur.
"Suppl." 918.
[15] Or reading {epenegke} with Cobet, "brought with you in the way of
dowry."
[16] Or, "to the joint estate."
Thus I addressed her, Socrates, and thus my wife made answer: "But how
can I assist you? what is my ability? Nay, everything depends on you. My
business, my mother told me, was to be sober-minded!" [17]
[17] "Modest and temperate," and (below) "temperance."
"Most true, my wife," I replied, "and that is what my father said to me.
But what is the proof of sober-mindedness in man or woman? Is it not so
to behave that what they have of good may ever be at its best, and that
new treasures from the same source of beauty and righteousness may be
most amply added?"
"But what is there that I can do," my wife inquired, "which will help to
increase our joint estate?"
"Assuredly," I answered, "you may strive to do as well as possible what
Heaven has given you a natural gift for and which the law approves."
"And what may these things be?" she asked.
"To my mind they are not the things of least importance," I replied,
"unless the things which the queen bee in her hive presides over are of
slight importance to the bee community; for the gods" (so Ischomachus
assured me, he continued), "the gods, my wife, would seem to have
exercised much care and judgment in compacting that twin system which
goes by the name of male and female, so as to secure the greatest
possible advantage [18] to the pair. Since no doubt the underlying
principle of the bond is first and foremost to perpetuate through
procreation the races of living creatures; [19] and next, as the outcome
of this bond, for human beings at any rate, a provision is made by which
they may have sons and daughters to support them in old age.
[18] Reading {oti}, or if with Br. {eti... auto}, "with the further
intent it should prove of maximum advantage to itself."
[19] Cf. (Aristot.) "Oecon." i. 3.
"And again, the way of life of human beings, not being maintained
like that of cattle [20] in the open air, obviously demands roofed
homesteads. But if these same human beings are to have anything to bring
in under cover, some one to carry out these labours of the field under
high heaven [21] must be found them, since such operations as the
breaking up of fallow with the plough, the sowing of seed, the planting
of trees, the pasturing and herding of flocks, are one and all open-air
employments on which the supply of products necessary to life depends.
[20] "And the beast of the field."
[21] "Sub dis," "in the open air."
"As soon as these products of the field are safely housed and under
cover, new needs arise. There must be some one to guard the store and
some one to perform such necessary operations as imply the need of
shelter. [22] Shelter, for instance, is needed for the rearing of infant
children; shelter is needed for the various processes of converting the
fruits of earth into food, and in like manner for the fabrication of
clothing out of wool.
[22] Or, "works which call for shelter."
"But whereas both of these, the indoor and the outdoor occupations
alike, demand new toil and new attention, to meet the case," I added,
"God made provision [23] from the first by shaping, as it seems to me,
the woman's nature for indoor and the man's for outdoor occupations.
Man's body and soul He furnished with a greater capacity for enduring
heat and cold, wayfaring and military marches; or, to repeat, He laid
upon his shoulders the outdoor works.
[23] "Straightway from the moment of birth provided." Cf. (Aristot.)
"Oecon." i. 3, a work based upon or at any rate following the
lines of Xenophon's treatise.
"While in creating the body of woman with less capacity for these
things," I continued, "God would seem to have imposed on her the indoor
works; and knowing that He had implanted in the woman and imposed upon
her the nurture of new-born babies, He endowed her with a larger share
of affection for the new-born child than He bestowed upon man. [24] And
since He imposed on woman the guardianship of the things imported from
without, God, in His wisdom, perceiving that a fearful spirit was no
detriment to guardianship, [25] endowed the woman with a larger measure
of timidity than He bestowed on man. Knowing further that he to whom the
outdoor works belonged would need to defend them against malign attack,
He endowed the man in turn with a larger share of courage.
[24] {edasato}, "Cyrop." IV. ii. 43.
[25] Cf. "Hipparch," vii. 7; Aristot. "Pol." iii. 2; "Oecon." iii.
"And seeing that both alike feel the need of giving and receiving, He
set down memory and carefulness between them for their common use, [26]
so that you would find it hard to determine which of the two, the male
or the female, has the larger share of these. So, too, God set down
between them for their common use the gift of self-control, where
needed, adding only to that one of the twain, whether man or woman,
which should prove the better, the power to be rewarded with a larger
share of this perfection. And for the very reason that their natures
are not alike adapted to like ends, they stand in greater need of one
another; and the married couple is made more useful to itself, the one
fulfilling what the other lacks. [27]
[26] Or, "He bestowed memory and carefulness as the common heritage of
both."
[27] Or, "the pair discovers the advantage of duality; the one being
strong wherein the other is defective."
"Now, being well aware of this, my wife," I added, "and knowing well
what things are laid upon us twain by God Himself, must we not strive to
perform, each in the best way possible, our respective duties? Law,
too, gives her consent--law and the usage of mankind, by sanctioning the
wedlock of man and wife; and just as God ordained them to be partners in
their children, so the law establishes their common ownership of house
and estate. Custom, moreover, proclaims as beautiful those excellences
of man and woman with which God gifted them at birth. [28] Thus for
a woman to bide tranquilly at home rather than roam aborad is no
dishonour; but for a man to remain indoors, instead of devoting himself
to outdoor pursuits, is a thing discreditable. But if a man does things
contrary to the nature given him by God, the chances are, [29] such
insubordination escapes not the eye of Heaven: he pays the penalty,
whether of neglecting his own works, or of performing those appropriate
to woman." [30]
[28] Or, "with approving fingers stamps as noble those diverse
faculties, those superiorities in either sex which God created in
them. Thus for the woman to remain indoors is nobler than to gad
about abroad." {ta kala...; kallion... aiskhion...}--
These words, which their significant Hellenic connotation, suffer
cruelly in translation.
[29] Or, "maybe in some respect this violation of the order of things,
this lack of discipline on his part." Cf. "Cyrop." VII. ii. 6.
[30] Or, "the works of his wife." For the sentiment cf. Soph. "Oed.
Col." 337 foll.; Herod. ii. 35.
I added: "Just such works, if I mistake not, that same queen-bee we
spoke of labours hard to perform, like yours, my wife, enjoined upon her
by God Himself."
"And what sort of works are these?" she asked; "what has the queen-bee
to do that she seems so like myself, or I like her in what I have to
do?"
"Why," I answered, "she too stays in the hive and suffers not the other
bees to idle. Those whose duty it is to work outside she sends forth
to their labours; and all that each of them brings in, she notes and
receives and stores against the day of need; but when the season for
use has come, she distributes a just share to each. Again, it is she who
presides over the fabric of choicely-woven cells within. She looks to it
that warp and woof are wrought with speed and beauty. Under her guardian
eye the brood of young [31] is nursed and reared; but when the days of
rearing are past and the young bees are ripe for work, she sends them
out as colonists with one of the seed royal [32] to be their leader."
[31] Or, "the growing progeny is reared to maturity."
[32] Or, "royal lineage," reading {ton epigonon} (emend. H. Estienne);
or if the vulg. {ton epomenon}, "with some leader of the host"
(lit. of his followers). So Breitenbach.
"Shall I then have to do these things?" asked my wife.
"Yes," I answered, "you will need in the same way to stay indoors,
despatching to their toils without those of your domestics whose work
lies there. Over those whose appointed tasks are wrought indoors, it
will be your duty to preside; yours to receive the stuffs brought in;
yours to apportion part for daily use, and yours to make provision for
the rest, to guard and garner it so that the outgoings destined for
a year may not be expended in a month. It will be your duty, when the
wools are introduced, to see that clothing is made for those who
need; your duty also to see that the dried corn is rendered fit and serviceable for food. |
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