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.
