Collytus gets a livelihood out of a cloak business, and Menon as a mantua-maker, and so, again, more than half the Megarians[7] by the making of vests.
[5] Nausicydes. Cobet, 'Pros. Xen.' cf. Aristoph. 'Eccles.' 426.
[6] Lit. 'state liturgies,' or 'to the burden of the public services.' For these see Gow, 'Companion,' xviii. 'Athenian Finance.'
[7] Cf. Arist. 'Acharnians,' 519, {esukophantei Megareon ta khlaniskia}. See Dr. Merry's note ad loc.
Ar. Bless me, yes! They have got a set of barbarian fellows, whom they purchase and keep, to manufacture by forced labour whatever takes their fancy. My kinswomen, I need not tell you, are free-born ladies.
Soc. Then, on the ground that they are free-born and your kinswomen, you think that they ought to do nothing but eat and sleep? Or is it your opinion that people who live in this way--I speak of free-born people in general--lead happier lives, and are more to be congratulated, than those who give their time and attention to such useful arts of life as they are skilled in? Is this what you see in the world, that for the purpose of learning what it is well to know, and of recollecting the lessons taught, or with a view to health and strength of body, or for the sake of acquiring and preserving all that gives life its charm, idleness and inattention are found to be helpful, whilst work and study are simply a dead loss? Pray, when those relatives of yours were taught what you tell me they know, did they learn it as barren information which they would never turn to practical account, or, on the contrary, as something with which they were to be seriously concerned some day, and from which they were to reap advantage? Do human beings in general attain to well-tempered manhood by a course of idling, or by carefully attending to what will be of use? Which will help a man the more to grow in justice and uprightness, to be up and doing, or to sit with folded hands revolving the ways and means of existence? As things now stand, if I am not mistaken, there is no love lost between you. You cannot help feeling that they are costly to you, and they must see that you find them a burthen? This is a perilous state of affairs, in which hatred and bitterness have every prospect of increasing, whilst the pre- existing bond of affection[8] is likely to be snapped.
[8] Or, 'the original stock of kindliness will be used up.'
But now, if only you allow them free scope for their energies, when you come to see how useful they can be, you will grow quite fond of them, and they, when they perceive that they can please you, will cling to their benefactor warmly. Thus, with the memory of former kindnesses made sweeter, you will increase the grace which flows from kindnesses tenfold; you will in consequence be knit in closer bonds of love and domesticity. If, indeed, they were called upon to do any shameful work, let them choose death rather than that; but now they know, it would seem, the very arts and accomplishments which are regarded as the loveliest and the most suitable for women; and the things which we know, any of us, are just those which we can best perform, that is to say, with ease and expedition; it is a joy to do them, and the result is beautiful.[9] Do not hesitate, then, to initiate your friends in what will bring advantage to them and you alike; probably they will gladly respond to your summons.
[9] Or, 'with ease, rapidity, pleasure and effect.'
Well, upon my word (Aristarchus answered), I like so well what you say, Socrates, that though hitherto I have not been disposed to borrow, knowing that when I had spent what I got I should not be in a condition to repay, I think I can now bring myself to do so in order to raise a fund for these works.
Thereupon a capital was provided; wools were purchased; the good man's relatives set to work, and even whilst they breakfasted they worked, and on and on till work was ended and they supped. Smiles took the place of frowns; they no longer looked askance with suspicion, but full into each other's eyes with happiness. They loved their kinsman for his kindness to them. He became attached to them as helpmates; and the end of it all was, he came to Socrates and told him with delight how matters fared; 'and now,' he added, 'they tax me with being the only drone in the house, who sit and eat the bread of idleness.'
To which Socrates: Why do not you tell them the fable of the dog?[10] Once on a time, so goes the story, when beasts could speak, the sheep said to her master, 'What a marvel is this, master, that to us, your own sheep, who provide you with fleeces and lambs and cheese, you give nothing, save only what we may nibble off earth's bosom; but with this dog of yours, who provides you with nothing of the sort, you share the very meat out of your mouth.' When the dog heard these words, he answered promptly, 'Ay, in good sooth, for is it not I who keep you safe and sound, you sheep, so that you are not stolen by man nor harried by wolves; since, if I did not keep watch over you, you would not be able so much as to graze afield, fearing to be destroyed.' And so, says the tale, the sheep had to admit that the dog was rightly preferred to themselves in honour. And so do you tell your flock yonder that like the dog in the fable you are their guardian and overseer, and it is thanks to you that they are protected from evil and evildoers, so that they work their work and live their lives in blissful security.
[10] See Joseph Jacobs, 'The Fables of Aesop,' vol. i. p. 26 foll., for 'a complete list of the Fables given in Greek literature up to the fall of Greek independence.' Cf. Hesiod, 'Works and Days,' 202 foll.; Archilochus, 89 (60), Bergk; Herod. i. 141; Aesch. 'Myrmid.' fr. 123; Aristot. 'Rhet.' II. xx.
VIII
At another time chancing upon an old friend whom he had not seen for a long while, he greeted him thus.
Soc. What quarter of the world do you hail from, Eutherus?
The other answered: From abroad, just before the close of the war; but at present from the city itself.[1] You see, since we have been denuded of our possessions across the frontier,[2] and my father left me nothing in Attica, I must needs bide at home, and provide myself with the necessaries of life by means of bodily toil, which seems preferable to begging from another, especially as I have no security on which to raise a loan.
[1] Lit. 'from here.' The conversation perhaps takes place in Piraeus 404 B.C.
[2] Or, 'colonial possession.' Cf. 'Symp.' iv. 31.
Soc. And how long do you expect your body to be equal to providing the necessaries of life for hire?
Euth. Goodness knows, Socrates--not for long.
Soc. And when you find yourself an old man, expenses will not diminish, and yet no one will care to pay you for the labour of your hands.
Euth. That is true.
Soc. Would it not be better then to apply yourself at once to such work as will stand you in good stead when you are old--that is, address yourself to some large proprietor who needs an assistant in managing his estate?[3] By superintending his works, helping to get in his crops, and guarding his property in general, you will be a benefit to the estate and be benefited in return.
[3] Cf. 'Cyrop.' VIII. iii. 48.
I could not endure the yoke of slavery, Socrates! (he exclaimed).
Soc. And yet the heads of departments in a state are not regarded as adopting the badge of slavery because they manage the public property, but as having attained a higher degree of freedom rather.
Euth. In a word, Socrates, the idea of being held to account to another is not at all to my taste.
Soc. And yet, Eutherus, it would be hard to find a work which did not involve some liability to account; in fact it is difficult to do anything without some mistake or other, and no less difficult, if you should succeed in doing it immaculately, to escape all unfriendly criticism. I wonder now whether you find it easy to get through your present occupations entirely without reproach. No? Let me tell you what you should do. You should avoid censorious persons and attach yourself to the considerate and kind-hearted, and in all your affairs accept with a good grace what you can and decline what you feel you cannot do. Whatever it be, do it heart and soul, and make it your finest work.[4] There lies the method at once to silence fault-finders and to minister help to your own difficulties. Life will flow smoothly, risks will be diminished, provision against old age secured.
[4] Or, 'study to make it your finest work, the expression of a real enthusiasm.'
IX
At another time, as I am aware, he had heard a remark made by Crito[1] that life at Athens was no easy matter for a man who wished to mind his own affairs.
[1] Crito. See above, I. ii. 48; Cobet, 'P. X.'; cf. Plat. 'Rep.' viii. 549 C.
As, for instance, at this moment (Crito proceeded) there are a set of fellows threatening me with lawsuits, not because they have any misdemeanour to allege against me, but simply under the conviction that I will sooner pay a sum of money than be troubled further.
To which Socrates replied: Tell me, Crito, you keep dogs, do you not, to ward off wolves from your flocks?
Cr. Certainly; it pays to do so.
Soc. Then why do you not keep a watchman willing and competent to ward off this pack of people who seek to injure you?
