care for me, I can never escape from their sight,[73] neither by night nor by day, whithersoever I essay to go, whatsoever I take in hand to do.[74] But because they know beforehand the end and issue of each event, they give me signals, sending messengers, be it some voice,[75] or vision of the night, with omens of the solitary bird, which tell me what I should and what I should not do. When I listen to their warnings all goes well with me, I have no reason to repent; but if, as ere now has been the case, I have been disobedient, chastisement has overtaken me.
[72] Cf. 'Mem.' I. i. 19; I. iv. 18.
[73] Schneid. cf. Hom. 'Il.' x. 279, {oude se letho kinomenos}, 'nor doth any motion of mine escape thee' (A. Lang); and see Arrian, 'Epictet.' i. 12. 3.
[74] Cf. Ps. cxxxix. 'Domine probasti.'
[75] See 'Mem.' I. i. 3; 'Apol.' xii. 13; 'Cyrop.' VIII. vii. 3.
Then Socrates: All this I well believe,[76] but there is one thing I would gladly learn of you: What service do you pay the gods, so to secure their friendship?
[76] Lit. 'Nay, nought of the things you tell us is incredible, but . . .'
Truly it is not a ruinous service, Socrates (he answered)--far from it. I give them thanks, which is not costly. I make return to them of all they give to me from time to time. I speak well of them, with all the strength I have. And whenever I take their sacred names to witness, I do not wittingly falsify my word.
Then God be praised (said Socrates), if being what you are, you have such friends; the gods themselves, it would appear, delight in nobleness of soul.[77]
[77] {kalokagathia}, 'beautiful and gentle manhood.'
Thus, in solemn sort, the theme was handled, thus gravely ended.
But now it was the jester's turn, and so they fell to asking him:[78] What could he see to pride himself upon so vastly in the art of making people laugh?
[78] Lit. 'now that they had come to Philippus (in the 'period' of discussion), they . . .' Or read, after Hartman, 'An. Xen.' p. 242, {eken} (sc. {o logos}).
Surely I have good reason (he replied). The whole world knows my business is to set them laughing, so when they are in luck's way, they eagerly invite me to a share of it; but if ill betide them, helter- skelter off they go, and never once turn back,[79] so fearful are they I may set them laughing will he nill he.
[79] Plat. 'Rep.' 620 E; 'Laws,' 854 C.
Nic. Heavens! you have good reason to be proud; with me it is just the opposite. When any of my friends are doing well, they take good care to turn their backs on me,[80] but if ever it goes ill with them, they claim relationship by birth,[81] and will not let their long-lost cousin out of sight.
[80] Or, 'they take good care to get out of my way,' 'they hold aloof from me entirely.'
[81] Or, 'produce the family-pedigree and claim me for a cousin.' Cf. Lucian v., 'Tim.' 49; Ter. 'Phorm.' ii. 33, 45.
Charm. Well, well! and you, sir (turning to the Syracusan), what do you pride yourself upon? No doubt, upon the boy?
The Syr. Not I, indeed; I am terribly afraid concerning him. It is plain enough to me that certain people are contriving for his ruin.[82]
[82] {diaphtheirai} = (1) to destroy, make away with; (2) to ruin and corrupt, seduce by bribes or otherwise.
Good gracious![83] (Socrates exclaimed, when he heard that), what crime can they conceive your boy is guilty of that they should wish to make an end of him?
[83] Lit. 'Heracles!' 'Zounds!'
The Syr. I do not say they want to murder him, but wheedle him away with bribes to pass his nights with them.
Soc. And if that happened, you on your side, it appears, believe the boy will be corrupted?
The Syr. Beyond all shadow of a doubt, most villainously.
Soc. And you, of course, you never dream of such a thing. You don't spend nights with him?
The Syr. Of course I do, all night and every night.
Soc. By Hera, what a mighty piece of luck[84] for you--to be so happily compounded, of such flesh and blood. You alone can't injure those who sleep beside you. You have every right, it seems, to boast of your own flesh, if nothing else.
[84] Cf. Plat. 'Symp.' 217 A.
The Syr. Nay, in sooth, it is not on that I pride myself.
Soc. Well, on what then?
The Syr. Why, on the silly fools who come and see my puppet show.[85] I live on them.
[85] 'My marionettes.' Cf. Herod. ii. 48; Lucian lxxii., 'De Syr. d.' 16; Aristot. 'de Mund.' 6.
Phil. Ah yes! and that explains how the other day I heard you praying to the gods to grant you, wheresoe'er you chance to be, great store of corn and wine, but dearth of wits.[86]
[86] Or, 'of fruits abundance, but of wits a famine.' Cf. Plat. 'Rep.' 546 A. His prayer resembles that of the thievish trader in Ovid, 'Fast.' v. 675 foll., 'Grant me to-day my daily . . . fraud!' but in spite of himself (like Dogberry), he seems to pray to the gods to 'write him down an ass'!
Pass on (said Callias); now it is your turn, Socrates. What have you to say to justify your choice? How can you boast of so discredited an art?[87]
[87] Sc. 'the hold-door trade.'
He answered: Let us first decide[88] what are the duties of the good go-between;[89] and please to answer every question without hesitating; let us know the points to which we mutually assent.[90] Are you agreed to that?
[88] Or, 'define in common.' Cf. 'Mem.' IV. vi. 15.
[89] Or, 'man-praiser.' Cf. 'The Manx Witch,' p. 47 (T. E. Brown), 'And Harry, more like a dooiney-molla For Jack, lak helpin him to woo.' See, too, Mr. Hall Caine's 'Manxman,' p. 73.
[90] See Plat. 'Rep.' 342 D, for a specimen of Socratic procedure, 'from one point of agreement to another.'
The Company, in chorus. Without a doubt (they answered, and the formula, once started, was every time repeated by the company, full chorus).
Soc. Are you agreed it is the business of a good go-between to make him (or her) on whom he plies his art agreeable to those with them?[91]
[91] Al. 'their followers.' See 'Mem.' II. vi. 36.
Omnes. Without a doubt.
Soc. And, further, that towards agreeableness, one step at any rate consists in wearing a becoming fashion of the hair and dress?[92] Are you agreed to that?
[92] See Becker, 'Char.' Exc. iii. to Sc. xi.
Omnes. Without a doubt.
Soc. And we know for certain, that with the same eyes a man may dart a look of love or else of hate[93] on those he sees. Are you agreed?
[93] See 'Mem.' III. x. 5.
Omnes. Without a doubt.
Soc. Well! and with the same tongue and lips and voice may speak with modesty or boastfulnes?
Omnes. Without a doubt.
Soc. And there are words that bear the stamp of hate, and words that tend to friendliness?[94]
[94] Cf. Ep. St. James iii. 10, 'Out of the same mouth proceedeth blessing and cursing.'
Omnes. Without a doubt.
Soc. The good go-between will therefore make his choice between them, and teach only what conduces to agreeableness?
Omnes. Without a doubt.
Soc. And is he the better go-between who can make his clients pleasing to one person only, or can make them pleasing to a number?[95]
[95] Or, 'to the many.' The question is ambiguous. {e} = 'an' or 'quam.'
