"There is just one of all these occupations which devolve upon you," I
added, "you may not find so altogether pleasing. Should any one of our
household fall sick, it will be your care to see and tend them to the
recovery of their health."
"Nay," she answered, "that will be my pleasantest of tasks, if careful
nursing may touch the springs of gratitude and leave them friendlier
than before."
And I (continued Ischomachus) was struck with admiration at her answer,
and replied: "Think you, my wife, it is through some such traits of
forethought seen in their mistress-leader that the hearts of bees are
won, and they are so loyally affectioned towards her that, if ever she
abandon her hive, not one of them will dream of being left behind; [33]
but one and all must follow her."
[33] Al. "will suffer her to be forsaken."
And my wife made answer to me: "It would much astonish me (said she) did
not these leader's works, you speak of, point to you rather than myself.
Methinks mine would be a pretty [34] guardianship and distribution of
things indoors without your provident care to see that the importations
from without were duly made."
[34] Or, "ridiculous."
"Just so," I answered, "and mine would be a pretty [35] importation if
there were no one to guard what I imported. Do you not see," I added,
"how pitiful is the case of those unfortunates who pour water in their
sieves for ever, as the story goes, [36] and labour but in vain?"
[35] "As laughable an importation."
[36] Or, "how pitiful their case, condemned, as the saying goes, to
pour water into a sieve." Lit. "filling a bucket bored with
holes." Cf. Aristot. "Oec." i. 6; and for the Danaids, see Ovid.
"Met." iv. 462; Hor. "Carm." iii. 11. 25; Lucr. iii. 937; Plaut.
"Pseud." 369. Cp. Coleridge:
Work without hope draws nectar in a sieve,
And hope without an object cannot live.
"Pitiful enough, poor souls," she answered, "if that is what they do."
"But there are other cares, you know, and occupations," I answered,
"which are yours by right, and these you will find agreeable. This, for
instance, to take some maiden who knows naught of carding wool and to
make her proficient in the art, doubling her usefulness; or to receive
another quite ignorant of housekeeping or of service, and to render her
skilful, loyal, serviceable, till she is worth her weight in gold; or
again, when occasion serves, you have it in your power to requite by
kindness the well-behaved whose presence is a blessing to your house; or
maybe to chasten the bad character, should such an one appear. But the
greatest joy of all will be to prove yourself my better; to make me your
faithful follower; knowing no dread lest as the years advance you should
decline in honour in your household, but rather trusting that, though
your hair turn gray, yet, in proportion as you come to be a better
helpmate to myself and to the children, a better guardian of our home,
so will your honour increase throughout the household as mistress,
wife, and mother, daily more dearly prized. Since," I added, "it is not
through excellence of outward form, [37] but by reason of the lustre
of virtues shed forth upon the life of man, that increase is given to
things beautiful and good." [38]
[37] "By reason of the flower on the damask cheek."
[38] Al. "For growth is added to things 'beautiful and good,' not
through the bloom of youth but virtuous perfections, an increase
coextensive with the life of man." See Breit. ad loc.
That, Socrates, or something like that, as far as I may trust my memory,
records the earliest conversation which I held with her.
VIII
And did you happen to observe, Ischomachus (I asked), whether, as
the result of what was said, your wife was stirred at all to greater
carefulness?
Yes, certainly (Ischomachus answered), and I remember how piqued she was
at one time and how deeply she blushed, when I chanced to ask her for
something which had been brought into the house, and she could not give
it me. So I, when I saw her annoyance, fell to consoling her. "Do not be
at all disheartened, my wife, that you cannot give me what I ask for. It
is plain poverty, [1] no doubt, to need a thing and not to have the
use of it. But as wants go, to look for something which I cannot lay my
hands upon is a less painful form of indigence than never to dream of
looking because I know full well that the thing exists not. Anyhow, you
are not to blame for this," I added; "mine the fault was who handed over
to your care the things without assigning them their places. Had I done
so, you would have known not only where to put but where to find them.
[2] After all, my wife, there is nothing in human life so serviceable,
nought so beautiful as order. [3]
[1] "Vetus proverbium," Cic. ap. Columellam, xii. 2, 3; Nobbe, 236,
fr. 6.
[2] Lit. "so that you might know not only where to put," etc.
[3] Or, "order and arrangement." So Cic. ap. Col. xii. 2, 4,
"dispositione atque ordine."
"For instance, what is a chorus?--a band composed of human beings,
who dance and sing; but suppose the company proceed to act as each
may chance--confusion follows; the spectacle has lost its charm. How
different when each and all together act and recite [4] with orderly
precision, the limbs and voices keeping time and tune. Then, indeed,
these same performers are worth seeing and worth hearing.
[4] Or, "declaim," {phtheggontai}, properly of the "recitative" of the
chorus. Cf. Plat. "Phaedr." 238 D.
"So, too, an army," I said, "my wife, an army destitute of order is
confusion worse confounded: to enemies an easy prey, courting attack; to
friends a bitter spectacle of wasted power; [5] a mingled mob of asses,
heavy infantry, and baggage-bearers, light infantry, cavalry, and
waggons. Now, suppose they are on the march; how are they to get along?
In this condition everybody will be a hindrance to everybody: 'slow
march' side by side with 'double quick,' 'quick march' at cross purposes
with 'stand at ease'; waggons blocking cavalry and asses fouling
waggons; baggage-bearers and hoplites jostling together: the whole a
hopeless jumble. And when it comes to fighting, such an army is not
precisely in condition to deliver battle. The troops who are compelled
to retreat before the enemy's advance [6] are fully capable of trampling
down the heavy infantry detachments in reserve. [7]
[5] Reading {agleukestaton}, or, if with Breit, {akleestaton}, "a most
inglorious spectacle of extreme unprofitableness."
[6] Or, "whose duty (or necessity) it is to retire before an attack,"
i.e. the skirmishers. Al. "those who have to retreat," i.e. the
non-combatants.
[7] Al. "are quite capable of trampling down the troops behind in
their retreat." {tous opla ekhontas} = "the troops proper," "heavy
infantry."
"How different is an army well organised in battle order: a splendid
sight for friendly eyes to gaze at, albeit an eyesore to the enemy. For
who, being of their party, but will feel a thrill of satisfaction as he
watches the serried masses of heavy infantry moving onwards in unbroken
order? who but will gaze with wonderment as the squadrons of the cavalry
dash past him at the gallop? And what of the foeman? will not his heart
sink within him to see the orderly arrangements of the different arms:
[8] here heavy infantry and cavalry, and there again light infantry,
there archers and there slingers, following each their leaders, with
orderly precision. As they tramp onwards thus in order, though they
number many myriads, yet even so they move on and on in quiet progress,
stepping like one man, and the place just vacated in front is filled up
on the instant from the rear.
[8] "Different styles of troops drawn up in separate divisions:
hoplites, cavalry, and peltasts, archers, and slingers."
"Or picture a trireme, crammed choke-full of mariners; for what reason
is she so terror-striking an object to her enemies, and a sight so
gladsome to the eyes of friends? is it not that the gallant ship sails
so swiftly? And why is it that, for all their crowding, the ship's
company [9] cause each other no distress? Simply that there, as you may
see them, they sit in order; in order bend to the oar; in order recover
the stroke; in order step on board; in order disembark. But disorder
is, it seems to me, precisely as though a man who is a husbandman should
stow away [10] together in one place wheat and barley and pulse, and
by and by when he has need of barley meal, or wheaten flour, or some
condiment of pulse, [11] then he must pick and choose instead of laying
his hand on each thing separately sorted for use.
[9] See Thuc. iii. 77. 2.
[10] "Should shoot into one place."
[11] "Vegetable stock," "kitchen." See Holden ad loc., and Prof.
Mahaffy, "Old Greek Life," p. 31.
"And so with you too, my wife, if you would avoid this confusion, if you
would fain know how to administer our goods, so as to lay your finger
readily on this or that as you may need, or if I ask you for anything,
graciously to give it me: let us, I say, select and assign [12] the
appropriate place for each set of things. This shall be the place where
we will put the things; and we will instruct the housekeeper that she is
to take them out thence, and mind to put them back again there; and
in this way we shall know whether they are safe or not. If anything is
gone, the gaping space will cry out as if it asked for something back.
[13] The mere look and aspect of things will argue what wants mending;
[14] and the fact of knowing where each thing is will be like having it
put into one's hand at once to use without further trouble or debate."
[12] {dokimasometha}, "we will write over each in turn, as it were,
'examined and approved.'"
[13] Lit. "will miss the thing that is not."
[14] "Detect what needs attention."
I must tell you, Socrates, what strikes me as the finest and most
accurate arrangement of goods and furniture it was ever my fortune to
set eyes on; when I went as a sightseer on board the great Phoenician
merchantman, [15] and beheld an endless quantity of goods and gear of
all sorts, all separately packed and stowed away within the smallest
compass. [16] I need scarce remind you (he said, continuing his
narrative) what a vast amount of wooden spars and cables [17] a ship
depends on in order to get to moorings; or again, in putting out to sea;
[18] you know the host of sails and cordage, rigging [19] as they call
it, she requires for sailing; the quantity of engines and machinery of
all sorts she is armed with in case she should encounter any hostile
craft; the infinitude of arms she carries, with her crew of fighting men
aboard. Then all the vessels and utensils, such as people use at home on
land, required for the different messes, form a portion of the
freight; and besides all this, the hold is heavy laden with a mass of
merchandise, the cargo proper, which the master carries with him for the
sake of traffic.
[15] See Lucian, lxvi. "The Ship," ad in. (translated by S. T. Irwin).
[16] Lit. "in the tiniest receptacle."
[17] See Holden ad loc. re {xelina, plekta, kremasta}.
[18] "In weighing anchor."
[19] "Suspended tackle" (as opposed to wooden spars and masts, etc.)
Well, all these different things that I have named lay packed there in a
space but little larger than a fair-sized dining-room. [20] The several
sorts, moreover, as I noticed, lay so well arranged, there could be no
entanglement of one with other, nor were searchers needed; [21] and if
all were snugly stowed, all were alike get-at-able, [22] much to the
avoidance of delay if anything were wanted on the instant.
[20] Lit. "a symmetrically-shaped dining-room, made to hold ten
couches."
[21] Lit. "a searcher"; "an inquisitor." Cf. Shakesp. "Rom. and Jul."
V. ii. 8.
[22] Lit. "not the reverse of easy to unpack, so as to cause a waste
of time and waiting."
Then the pilot's mate [23]--"the look-out man at the prow," to give him
his proper title--was, I found, so well acquainted with the place for
everything that, even off the ship, [24] he could tell you where each
set of things was laid and how many there were of each, just as well
as any one who knows his alphabet [25] could tell you how many letters
there are in Socrates and the order in which they stand.
[23] Cf. "Pol. Ath." i. 1; Aristoph. "Knights," 543 foll.
[24] Or, "with his eyes shut, at a distance he could say exactly."
[25] Or, "how to spell." See "Mem." IV. iv. 7; Plat. "Alc." i. 113 A.
I saw this same man (continued Ischomachus) examining at leisure [26]
everything which could possibly [27] be needful for the service of the
ship. His inspection caused me such surprise, I asked him what he was
doing, whereupon he answered, "I am inspecting, stranger," [28] "just
considering," says he, "the way the things are lying aboard the ship; in
case of accidents, you know, to see if anything is missing, or not lying
snug and shipshape. [29] There is no time left, you know," he added,
"when God makes a tempest in the great deep, to set about searching
for what you want, or to be giving out anything which is not snug and
shipshape in its place. God threatens and chastises sluggards. [30] If
only He destroy not innocent with guilty, a man may be content; [31]
or if He turn and save all hands aboard that render right good service,
[32] thanks be to Heaven." [33]
[26] "Apparently when he had nothing better to do"; "by way of
amusement."
[27] {ara}, "as if he were asking himself, 'Would this or this
possibly be wanted for the ship's service?'"
[28] "Sir."
[29] Or, "things not lying handy in their places."
[30] Or, "them that are slack." Cf. "Anab." V. viii. 15; "Mem." IV.
ii. 40; Plat. "Gorg." 488 A: "The dolt and good-for-nothing."
[31] "One must not grumble."
[32] "The whole ship's crew right nobly serving." {uperetein} = "to
serve at the oar" (metaphorically = to do service to heaven).
[33] Lit. "great thanks be to the gods."
So spoke the pilot's mate; and I, with this carefulness of stowage still
before my eyes, proceeded to enforce my thesis:
"Stupid in all conscience would it be on our parts, my wife, if those
who sail the sea in ships, that are but small things, can discover space
and place for everything; can, moreover, in spite of violent tossings up
and down, keep order, and, even while their hearts are failing them for
fear, find everything they need to hand; whilst we, with all our ample
storerooms [34] diversely disposed for divers objects in our mansion,
an edifice firmly based [35] on solid ground, fail to discover fair and
fitting places, easy of access for our several goods! Would not that
argue great lack of understanding in our two selves? Well then! how good
a thing it is to have a fixed and orderly arrangement of all furniture
and gear; how easy also in a dwelling-house to find a place for every
sort of goods, in which to stow them as shall suit each best--needs no
further comment. Rather let me harp upon the string of beauty--image a
fair scene: the boots and shoes and sandals, and so forth, all laid in
order row upon row; the cloaks, the mantles, and the rest of the apparel
stowed in their own places; the coverlets and bedding; the copper
cauldrons; and all the articles for table use! Nay, though it well may
raise a smile of ridicule (not on the lips of a grave man perhaps, but
of some facetious witling) to hear me say it, a beauty like the cadence
of sweet music [36] dwells even in pots and pans set out in neat
array: and so, in general, fair things ever show more fair when orderly
bestowed. The separate atoms shape themselves to form a choir, and all
the space between gains beauty by their banishment. Even so some sacred
chorus, [37] dancing a roundelay in honour of Dionysus, not only is
a thing of beauty in itself, but the whole interspace swept clean of
dancers owns a separate charm. [38]
[34] Or, "coffers," "cupboards," "safes."
[35] Cf. "Anab." III. ii. 19, "firmly planted on terra firma."
[36] Or, "like the rhythm of a song," {euruthmon}. See Mr. Ruskin's
most appropriate note ("Bib. Past." i. 59), "A remarkable word, as
significant of the complete rhythm ({ruthmos}) whether of sound or
motion, that was so great a characteristic of the Greek ideal (cf.
xi. 16, {metarruthmizo})," and much more equally to the point.
[37] "Just as a chorus, the while its dancers weave a circling dance."
[38] Or, "contrasting with the movement and the mazes of the dance, a
void appears serene and beautiful."
"The truth of what I say, we easily can test, my wife," I added, "by
direct experiment, and that too without cost at all or even serious
trouble. [39] Nor need you now distress yourself, my wife, to think how
hard it will be to discover some one who has wit enough to learn the
places for the several things and memory to take and place them there.
We know, I fancy, that the goods of various sorts contained in the whole
city far outnumber ours many thousand times; and yet you have only to
bid any one of your domestics go buy this, or that, and bring it you
from market, and not one of them will hesitate. The whole world knows
both where to go and where to find each thing.
[39] Lit. "now whether these things I say are true (i.e. are facts),
we can make experiment of the things themselves (i.e. of actual
facts to prove to us)."
"And why is this?" I asked. "Merely because they lie in an appointed
place. But now, if you are seeking for a human being, and that too at
times when he is seeking you on his side also, often and often shall
you give up the search in sheer despair: and of this again the reason?
Nothing else save that no appointed place was fixed where one was
to await the other." Such, so far as I can now recall it, was the
conversation which we held together touching the arrangement of our
various chattels and their uses.
IX
Well (I replied), and did your wife appear, Ischomachus, to lend a
willing ear to what you tried thus earnestly to teach her?
Isch. Most certainly she did, with promise to pay all attention. Her
delight was evident, like some one's who at length has found a pathway
out of difficulties; in proof of which she begged me to lose no time in
making the orderly arrangement I had spoken of.
And how did you introduce the order she demanded, Ischomachus? (I
asked).
Isch. Well, first of all I thought I ought to show her the capacities
of our house. Since you must know, it is not decked with ornaments and
fretted ceilings, [1] Socrates; but the rooms were built expressly with
a view to forming the most apt receptacles for whatever was intended
to be put in them, so that the very look of them proclaimed what suited
each particular chamber best. Thus our own bedroom, [2] secure in its
position like a stronghold, claimed possession of our choicest carpets,
coverlets, and other furniture. Thus, too, the warm dry rooms would seem
to ask for our stock of bread-stuffs; the chill cellar for our wine; the
bright and well-lit chambers for whatever works or furniture required
light, and so forth.
[1] Or, "curious workmanship and paintings." See "Mem." III. viii. 10.
Cf. Plat. "Rep." vii. 529 B; "Hipp. maj." 298 A. See Becker,
"Charicles," Exc. i. 111.
[2] Or, "the bridal chamber." See Becker, op. cit. p. 266. Al. "our
store-chamber." See Hom. "Od." xxi. 9:
{be d' imenai thalamonde sun amphipoloisi gunaixin eskhaton, k.t.l.}
"And she (Penelope) betook her, with her handmaidens, to the
treasure-chamber in the uttermost part of the house, where lay the
treasures of her lord, bronze and gold and iron well wrought."--Butcher
and Lang. Cf. "Od." ii. 337; "Il." vi. 288.
Next I proceeded to point out to her the several dwelling-rooms, all
beautifully fitted up for cool in summer and for warmth in winter. [3] I
showed her how the house enjoyed a southern aspect, whence it was plain,
in winter it would catch the sunlight and in summer lie in shade. [4]
Then I showed her the women's apartments, separated from the men's
apartments by a bolted door, [5] whereby nothing from within could
be conveyed without clandestinely, nor children born and bred by our
domestics without our knowledge and consent [6]--no unimportant matter,
since, if the act of rearing children tends to make good servants
still more loyally disposed, [7] cohabiting but sharpens ingenuity for
mischief in the bad.
[3] See "Mem." III. viii. 8.
[4] See "Mem." ib. 9.
[5] "By bolts and bars." Lit. "a door fitted with a bolt-pin." See
Thuc. ii. 4; Aristoph. "Wasps," 200.
[6] Cf. (Aristot.) "Oecon." i. 5, {dei de kai exomereuein tais
teknopoiiais}.
[7] Lit. "since (you know) if the good sort of servant is rendered, as
a rule, better disposed when he becomes a father, the base,
through intermarrying, become only more ripe for mischief."
When we had gone over all the rooms (he continued), we at once set about
distribution our furniture [8] in classes; and we began (he said) by
collecting everything we use in offering sacrifice. [9] After this we
proceeded to set apart the ornaments and holiday attire of the wife, and
the husband's clothing both for festivals and war; then the bedding used
in the women's apartments, and the bedding used in the men's apartments;
then the women's shoes and sandals, and the shoes and sandals of the
men. [10] There was one division devoted to arms and armour; another
to instruments used for carding wood; another to implements for making
bread; another to utensils for cooking condiments; another to utensils
for the bath; another connected with the kneading trough; another with
the service of the table. All these we assigned to separate places,
distinguishing one portion for daily and recurrent use and the rest
for high days and holidays. Next we selected and set aside the supplies
required for the month's expenditure; and, under a separate head, [11]
we stored away what we computed would be needed for the year. [12] For
in this way there is less chance of failing to note how the supplies are
likely to last to the end.
[8] "Movable property," "meubles."
[9] Holden cf. Plut. "De Curios." 515 E, {os gar Xenophon legei toi
Oikonomikois, k.t.l.}
[10] Cf. "Cyrop." VIII. ii. 5. See Becker, op. cit. p. 447.
[11] See Cic. ap. Col. who curiously mistranslates {dikha}.
[12] Schneider, etc., cf. Aristot. "Oecon." i. 6.
And so having arranged the different articles of furniture in classes,
we proceeded to convey them to their appropriate places. That done, we
directed our attention to the various articles needed by our domestics
for daily use, such as implements or utensils for making bread, cooking
relishes, spinning wool, and anything else of the same sort. These
we consigned to the care of those who would have to use them, first
pointing out where they must stow them, and enjoining on them to return
them safe and sound when done with.
As to the other things which we should only use on feast-days, or
for the entertainment of guests, or on other like occasions at long
intervals, we delivered them one and all to our housekeeper. Having
pointed out to her their proper places, and having numbered and
registered [13] the several sets of articles, we explained that it was
her business to give out each thing as required; to recollect to whom
she gave them; and when she got them back, to restore them severally to
the places from which she took them. In appointing our housekeeper, we
had taken every pains to discover some one on whose self-restraint we
might depend, not only in the matters of food and wine and sleep, but
also in her intercourse with men. She must besides, to please us, be
gifted with no ordinary memory. She must have sufficient forethought not
to incur displeasure through neglect of our interests. It must be her
object to gratify us in this or that, and in return to win esteem and
honour at our hands. We set ourselves to teach and train her to feel a
kindly disposition towards us, by allowing her to share our joys in
the day of gladness, or, if aught unkind befell us, by inviting her
to sympathise in our sorrow. We sought to rouse in her a zeal for our
interests, an eagerness to promote the increase of our estate, by
making her intelligent of its affairs, and by giving her a share in our
successes. We instilled in her a sense of justice and uprightness, by
holding the just in higher honour than the unjust, and by pointing out
that the lives of the righteous are richer and less servile than those
of the unrighteous; and this was the position in which she found herself
installed in our household. [14]
[13] Or, "having taken an inventory of the several sets of things."
Cf. "Ages." i. 18; "Cyrop." VII. iv. 12. See Newman, op. cit. i.
171.
[14] Or, "and this was the position in which we presently established
her herself."
And now, on the strength of all that we had done, Socrates (he added),
I addressed my wife, explaining that all these things would fail of use
unless she took in charge herself to see that the order of each several
part was kept. Thereupon I taught her that in every well-constituted
city the citizens are not content merely to pass good laws, but they
further choose them guardians of the laws, [15] whose function as
inspectors is to praise the man whose acts are law-abiding, or to mulct
some other who offends against the law. Accordingly, I bade her believe
that she, the mistress, was herself to play the part of guardian of the
laws to her whole household, examining whenever it seemed good to her,
and passing in review the several chattels, just as the officer in
command of a garrison [16] musters and reviews his men. She must apply
her scrutiny and see that everything was well, even as the Senate [17]
tests the condition of the Knights and of their horses. [18] Like a
queen, she must bestow, according to the power vested in her, praise
and honour on the well-deserving, but blame and chastisement on him who
stood in need thereof.
[15] See Plat. "Laws," vi. 755 A, 770 C; Aristot. "Pol." iii. 15, 1287
A; iv. 14, 1298 B; vi. 8, 1323 A; "Ath. Pol." viii. 4; and Cic.
ap. Col. xii. 3. 10 f. Holden cf. Cic. "de Legg." iii. 20, S. 46;
"C. I. G." 3794.
[16] Lit. Phrourarch, "the commandant."
[17] Or, "Council" at Athens.
[18] Cf. "Hipparch." i. 8, 13.
Nor did my lessons end here (added he); I taught her that she must not
be annoyed should I seem to be enjoining upon her more trouble than upon
any of our domestics with regard to our possessions; pointing out to her
that these domestics have only so far a share in their master's chattels
that they must fetch and carry, tend and guard them; nor have they the
right to use a single one of them except the master grant it. But to
the master himself all things pertain to use as he thinks best. And so
I pointed the conclusion: he to whom the greater gain attaches in the
preservation of the property or loss in its destruction, is surely he to
whom by right belongs the larger measure of attention. [19]
[19] Or, "he it is on whom devolves as his concern the duty of
surveillance."
When, then (I asked), Ischomachus, how fared it? was your wife disposed
at all to lend a willing ear to what you told her? [20]
[20] Lit. "when she heard did she give ear at all?"
Bless you, [21] Socrates (he answered), what did she do but forthwith
answer me, I formed a wrong opinion if I fancied that, in teaching her
the need of minding our property, I was imposing a painful task upon
her. A painful task it might have been [22] (she added), had I bade her
neglect her personal concerns! But to be obliged to fulfil the duty of
attending to her own domestic happiness, [23] that was easy. After all
it would seem to be but natural (added he); just as any honest [24]
woman finds it easier to care for her own offspring than to neglect
them, so, too, he could well believe, an honest woman might find it
pleasanter to care for than to neglect possessions, the very charm of
which is that they are one's very own.
[21] Lit. "By Hera!" Cf. the old formula "Marry!" or "By'r lakin!"
[22] Lit. "more painful had it been, had I enjoined her to neglect her
own interests than to be obliged..."
[23] {ton oikeion agathon}, cp. "charity begins at home." See Joel,
op. cit. p. 448.
[24] Or, "true and honest"; "any woman worthy of the name." {sophroni}
= with the {sophrosune} of womanhood; possibly transl. "discreet
and sober-minded."
X
So (continued Socrates), when I heard his wife had made this answer, I
exclaimed: By Hera, Ischomachus, a brave and masculine intelligence the
lady has, as you describe her.
(To which Ischomachus) Yes, Socrates, and I would fain narrate some
other instances of like large-mindedness on her part: shown in the
readiness with which she listened to my words and carried out my wishes.
What sort of thing? (I answered). Do, pray, tell me, since I would far
more gladly learn about a living woman's virtues than that Zeuxis [1]
should show me the portrait of the loveliest woman he has painted.
[1] See "Mem." I. iv. 3.
Whereupon Ischomachus proceeded to narrate as follows: I must tell you,
Socrates, I one day noticed she was much enamelled with white lead, [2]
no doubt to enhance the natural whiteness of her skin; she had rouged
herself with alkanet [3] profusely, doubtless to give more colour to her
cheeks than truth would warrant; she was wearing high-heeled shoes, in
order to seem taller than she was by nature. [4]
[2] Cf. Aristoph. "Eccl." 878; ib. 929, {egkhousa mallon kai to son
psimuthion}: ib. 1072; "Plut." 1064.
[3] Lit. "enamelled or painted with anchusa or alkanet," a plant, the
wild bugloss, whose root yields a red dye. Cf. Aristoph. "Lys."
48; Theophr. "H. Pl." vii. 8. 3.
[4] See Becker, op. cit. p. 452; Breit. cf. "Anab." III. ii. 25;
"Mem." II. i. 22; Aristot. "Eth. Nic." iv. 3, 5, "True beauty
requires a great body."
Accordingly I put to her this question: [5] "Tell me, my wife, would you
esteem me a less lovable co-partner in our wealth, were I to show you
how our fortune stands exactly, without boasting of unreal possessions
or concealing what we really have? Or would you prefer that I should try
to cheat you with exaggeration, exhibiting false money to you, or sham
[6] necklaces, or flaunting purples [7] which will lose their colour,
stating they are genuine the while?"
[5] Lit. "So I said to her, 'Tell me, my wife, after which fashion
would you find me the more delectable partner in our joint estate
--were I to...? or were I to...?'"
[6] Lit. "only wood coated with gold."
[7] See Becker, op. cit. p. 434 f; Holden cf. Athen. ix. 374, xii.
525; Ael. "V. H." xii. 32; Aristoph. "Plut." 533.
She caught me up at once: "Hush, hush!" she said, "talk not such talk.
May heaven forfend that you should ever be like that. I could not love
you with my whole heart were you really of that sort."
"And are we two not come together," I continued, "for a closer
partnership, being each a sharer in the other's body?"
"That, at any rate, is what folk say," she answered.
"Then as regards this bodily relation," I proceeded, "should you regard
me as more lovable or less did I present myself, my one endeavour and my
sole care being that my body should be hale and strong and thereby well
complexioned, or would you have me first anoint myself with pigments,
[8] smear my eyes with patches [9] of 'true flesh colour,' [10] and so
seek your embrace, like a cheating consort presenting to his mistress's
sight and touch vermillion paste instead of his own flesh?"
[8] "Red lead."
[9] Cf. Aristoph. "Ach." 1029.
[10] {andreikelon}. Cf. Plat. "Rep." 501 B, "the human complexion";
"Crat." 424 E.
"Frankly," she answered, "it would not please me better to touch paste
than your true self. Rather would I see your own 'true flesh colour'
than any pigment of that name; would liefer look into your eyes and see
them radiant with health than washed with any wash, or dyed with any
ointment there may be."
"Believe the same, my wife, of me then," Ischomachus continued (so he
told me); "believe that I too am not better pleased with white enamel
or with alkanet than with your own natural hue; but as the gods have
fashioned horses to delight in horses, cattle in cattle, sheep in their
fellow sheep, so to human beings the human body pure and undefiled is
sweetest; [11] and as to these deceits, though they may serve to cheat
the outside world without detection, yet if intimates try to deceive
each other, they must one day be caught; in rising from their beds,
before they make their toilet; by a drop of sweat they stand convicted;
tears are an ordeal they cannot pass; the bath reveals them as they
truly are."
[11] See "Mem." II. i. 22.
What answer (said I) did she make, in Heaven's name, to what you said?
What, indeed (replied the husband), save only, that thenceforward she
never once indulged in any practice of the sort, but has striven
to display the natural beauty of her person in its purity. She did,
however, put to me a question: Could I advise her how she might become
not in false show but really fair to look upon?
This, then, was the counsel which I gave her, Socrates: Not to be for
ever seated like a slave; [12] but, with Heaven's help, to assume the
attitude of a true mistress standing before the loom, and where her
knowledge gave her the superiority, bravely to give the aid of her
instruction; where her knowledge failed, as bravely try to learn. I
counselled her to oversee the baking woman as she made the bread; to
stand beside the housekeeper as she measured out her stores; to go tours
of inspection to see if all things were in order as they should be.
For, as it seemed to me, this would at once be walking exercise and
supervision. And, as an excellent gymnastic, I recommended her to knead
the dough and roll the paste; to shake the coverlets and make the beds;
adding, if she trained herself in exercise of this sort she would enjoy
her food, grow vigorous in health, and her complexion would in very
truth be lovelier. The very look and aspect of the wife, the mistress,
seen in rivalry with that of her attendants, being as she is at once
more fair [13] and more beautifully adorned, has an attractive charm,
[14] and not the less because her acts are acts of grace, not services
enforced. Whereas your ordinary fine lady, seated in solemn state, would
seem to court comparison with painted counterfeits of womanhood.
[12] See Becker, p. 491. Breit., etc., cf. Nicostr. ap. Stob. "Tit."
lxxiv. 61.
[13] Lit. "more spotles"; "like a diamond of purest water." Cf.
Shakesp. "Lucr." 394, "whose perfect white Showed like an April
daisy in the grass."
[14] Or, "is wondrous wooing, and all the more with this addition,
hers are acts of grace, theirs services enforced."
And, Socrates, I would have you know that still to-day, my wife is
living in a style as simple as that I taught her then, and now recount
to you.
XI
The conversation was resumed as follows: Thanking Ischomachus for what
he had told me about the occupations of his wife; on that side I have
heard enough (I said) perhaps for a beginning; the facts you mention
reflect the greatest credit on both wife and husband; but would you now
in turn describe to me your work and business? In doing so you will have
the pleasure of narrating the reason of your fame. And I, for my part,
when I have heard from end to end the story of a beautiful and good
man's works, if only my wits suffice and I have understood it, shall be
much indebted.
Indeed (replied Ischomachus), it will give me the greatest pleasure to
recount to you my daily occupations, and in return I beg you to reform
me, where you find some flaw or other in my conduct. [1]
[1] Lit. "in order that you on your side may correct and set me right
where I seem to you to act amiss." {metarruthmises}--remodel. Cf.
Aristot. "Nic. Eth." x. 9. 5.
The idea of my reforming you! (I said). How could I with any show of
justice hope to reform you, the perfect model [2] of a beautiful, good
man--I, who am but an empty babbler, [3] and measurer of the air,
[4] who have to bear besides that most senseless imputation of being
poor--an imputation which, I assure you, Ischomachus, would have reduced
me to the veriest despair, except that the other day I chanced to come
across the horse of Nicias, [5] the foreigner? I saw a crowd of people
in attendance staring, and I listened to a story which some one had
to tell about the animal. So then I stepped up boldly to the groom and
asked him, "Has the horse much wealth?" The fellow looked at me as if I
were hardly in my right mind to put the question, and retorted, "How
can a horse have wealth?" Thereat I dared to lift my eyes from earth, on
learning that after all it is permitted a poor penniless horse to be
a noble animal, if nature only have endowed him with good spirit. If,
therefore, it is permitted even to me to be a good man, please recount
to me your works from first to last, I promise, I will listen, all I
can, and try to understand, and so far as in me lies to imitate you from
to-morrow. To-morrow is a good day to commence a course of virtue, is it
not?
[2] Cf. Plat. "Rep." 566 A, "a tyrant full grown" (Jowett).
[3] Cf. Plat. "Phaed." 70 C; Aristoph. "Clouds," 1480.
[4] Or rather, "a measurer of air"--i.e. devoted not to good sound
solid "geometry," but the unsubstantial science of "aerometry."
See Aristoph. "Clouds," i. 225; Plat. "Apol." 18 B, 19 B; Xen.
"Symp." vi. 7.
[5] Nothing is known of this person.
You are pleased to jest, Socrates (Ischomachus replied), in spite of
which I will recount to you those habits and pursuits by aid of which I
seek to traverse life's course. If I have read aright life's lesson, it
has taught me that, unless a man first discover what he needs to do, and
seriously study to bring the same to good effect, the gods have placed
prosperity [6] beyond his reach; and even to the wise and careful they
give or they withhold good fortune as seemeth to them best. Such being
my creed, I begin with service rendered to the gods; and strive to
regulate my conduct so that grace may be given me, in answer to my
prayers, to attain to health, and strength of body, honour in my own
city, goodwill among my friends, safety with renown in war, and of
riches increase, won without reproach.
[6] "The gods have made well-doing and well-being a thing impossible."
Cf. "Mem." III. ix. 7, 14.
I, when I heard these words, replied: And are you then indeed so careful
to grow rich, Ischomachus?--amassing wealth but to gain endless trouble
in its management?
Most certainly (replied Ischomachus), and most careful must I needs be
of the things you speak of. So sweet I find it, Socrates, to honour
God magnificently, to lend assistance to my friends in answer to
their wants, and, so far as lies within my power, not to leave my city
unadorned with anything which riches can bestow.
Nay (I answered), beautiful indeed the works you speak of, and powerful
the man must be who would essay them. How can it be otherwise, seeing so
many human beings need the help of others merely to carry on existence,
and so many are content if they can win enough to satisfy their wants.
What of those therefore who are able, not only to administer their own
estates, but even to create a surplus sufficient to adorn their city and
relieve the burthen of their friends? Well may we regard such people
as men of substance and capacity. But stay (I added), most of us are
competent to sing the praises of such heroes. What I desire is to hear
from you, Ischomachus, in your own order, [7] first how you study to
preserve your health and strength of body; and next, how it is granted
to you [8] to escape from the perils of war with honour untarnished.
And after that (I added), it will much content me to learn from your own
lips about your money-making.
[7] "And from your own starting-point." |
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