(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?

I should not at all mind (he answered), if I were not afraid he might turn again and rend his keeper.

What! (rejoined Socrates), do you not see that to gratify a man like yourself is far pleasanter as a matter of self-interest than to quarrel with you? You may be sure there are plenty of people here who will take the greatest pride in making you their friend.

Accordingly, they sought out Archedemus, (2) a practical man with a clever tongue in his head (3) but poor; the fact being, he was not the sort to make gain by hook or by crook, but a lover of honesty and of too good a nature himself to make his living as a pettifogger. (4) Crito would then take the opportunity of times of harvesting and put aside small presents for Achedemus of corn and oil, or wine, or wool, or any other of the farm produce forming the staple commodities of life, or he would invite him to a sacrificial feast, and otherwise pay him marked attention. Archedemus, feeling that he had in Crito's house a harbour of refuge, could not make too much of his patron, and ere long he had hunted up a long list of iniquities which could be lodged against Crito's pettifogging persecutors themselves, and not only their numerous crimes but their numerous enemies; and presently he prosecuted one of them in a public suit, where sentence would be given against him "what to suffer or what to pay." (5) The accused, conscious as he was of many rascally deeds, did all he could to be quit of Archedemus, but Archedemus was not to be got rid of. He held on until he had made the informer not only loose his hold of Crito but pay himself a sum of money; and now that Archedemus had achieved this and other similar victories, it is easy to guess what followed. (6) It was just as when some shepherd has got a very good dog, all the other shepherds wish to lodge their flocks in his neighbourhood that they too may reap the benefit of him. So a number of Crito's friends came begging him to allow Archedemus to be their guardian also, and Archedemus was overjoyed to do something to gratify Crito, and so it came about that not only Crito abode in peace, but his friends likewise. If any of those people with whom Archedemus was not on the best of terms were disposed to throw it in his teeth that he accepted his patron's benefits and paid in flatteries, he had a ready retort: "Answer me this question--which is the more scandalous, to accept kindnesses from honest folk and to repay them, with the result that I make such people my friends but quarrel with knaves, or to make enemies of honourable gentlemen (7) by attempts to do them wrong, with the off-chance indeed of winning the friendship of some scamps in return for my co-operation, but the certainty of losing in the tone of my acquaintances?" (8)

(2) Archedemus, possibly the demagogue, "h.e.l.l." I. vii. 2. So Cobet, "P. X.," but see Grote, "H. G." viii. 245.

(3) Lit. "very capable of speech and action"--the writer's favourite formula for the well-trained Athenian who can speak fluently and reason clearly, and act energetically and opportunely.

(4) Reading {kai euphuesteros on} (or {e os})... {apo sukophanton} (or {sukophantion}), after Cobet, "P. X." s.v. Archedemus. The MSS. give {kai ephe raston einai}--"nothing is easier," he said, "than recovering from sycophants."

(5) For this formula cf. "Econ." vi. 24. Cf. Plat. "Statesm." 299 A.

(6) {ede tote}. Cf. Plat. "Laws," vi. 778 C.

(7) Lit. the {kaloi kagathoi}, which like {khrestous} and {ponerous} has a political as well as an ethical meaning.

(8) Lit. "must a.s.sociate with these (the {ponerois}) instead of those (the {kalois te kagathois}).

The net result of the whole proceedings was that Archedemus was now Crito's right hand, (9) and by the rest of Crito's friends he was held in honour.

(9) He was No. 1--{eis}.

X

Again I may cite, as known to myself, (1) the following discussion; the arguments were addressed to Diodorus, one of his companions. The master said:

(1) Or, "for which I can personally vouch."

Tell me, Diodorus, if one of your slaves runs away, are you at pains to recover him?

More than that (Diodorus answered), I summon others to my aid and I have a reward cried for his recovery.

Soc. Well, if one of your domestics is sick, do you tend him and call in the doctors to save his life?

Diod. Decidedly I do.

Soc. And if an intimate acquaintance who is far more precious to you than any of your household slaves is about to perish of want, you would think it inc.u.mbent on you to take pains to save his life? Well! now you know without my telling you that Hermogenes (2) is not made of wood or stone. If you helped him he would be ashamed not to pay you in kind.

And yet--the opportunity of possessing a willing, kindly, and trusty a.s.sistant well fitted to do your bidding, and not merely that, but capable of originating useful ideas himself, with a certain forecast of mind and judgment--I say such a man is worth dozens of slaves. Good economists tell us that when a precious article may be got at a low price we ought to buy. And nowadays when times are so bad it is possible to get good friends exceedingly cheap.

(2) Hermogenes, presumably the son of Hipponicus. See I. ii. 48.

Diodorus answered: You are quite right, Socrates; bid Hermogenes come to me.

Soc. Bid Hermogenes come to you!--not I indeed! since for aught I can understand you are no better ent.i.tled to summon him that to go to him yourself, nor is the advantage more on his side than your own.

Thus Diodorus went off in a trice to seek Hermogenes, and at no great outlay won to himself a friend--a friend whose one concern it now was to discover how, by word or deed, he might help and gladden Diodorus.

BOOK III

I

Aspirants to honour and distinction (1) derived similar help from Socrates, who in each case stimulated in them a persevering a.s.siduity towards their several aims, as the following narratives tend to show. He had heard on one occasion of the arrival in Athens of Dionysodorus, (2) who professed to teach the whole duty of a general. (3) Accordingly he remarked to one of those who were with him--a young man whose anxiety to obtain the office of Strategos (4) was no secret to him:

(1) {ton kalon} = everything which the {kalos te kagathos} should aim at, but especially the honourable offices of state such as the Archonship, Strategia, Hipparchia, etc. See Plat. "Laches."

(2) Dionysodorus of Chios, presumably. See Plat. "Euthyd." 271 C foll.

(3) A professor of the science and art of strategy.

(4) Lit. "that honour," sc. the Strategia.

Soc. It would be monstrous on the part of any one who sought to become a general (5) to throw away the slightest opportunity of learning the duties of the office. Such a person, I should say, would deserve to be fined and punished by the state far more than the charlatan who without having learnt the art of a sculptor undertakes a contract to carve a statue. Considering that the whole fortunes of the state are entrusted to the general during a war, with all its incidental peril, it is only reasonable to antic.i.p.ate that great blessings or great misfortunes will result in proportion to the success or bungling of that officer. I appeal to you, young sir, do you not agree that a candidate who, while taking pains to be elected neglects to learn the duties of the office, would richly deserve to be fined?