the memorabilia-第21章

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as　when　seated　alone　by　himself；　and　it　is　the　best　performer　on　the
harp　in　private　who　carries　off　the　palm　of　victory　in　public。

Charm。　But　do　you　not　see　that　modesty　and　timidity　are　feelings
implanted　in　man's　nature？　and　these　are　much　more　powerfully　present
to　us　in　a　crowd　than　within　the　cirlce　of　our　intimates。

Soc。　Yes；　but　what　I　am　bent　on　teaching　you　is　that　while　you　feel　no
such　bashfulness　and　timidity　before　the　wisest　and　strongest　of　men；
you　are　ashamed　of　opening　your　lips　in　the　midst　of　weaklings　and
dullards。＇6＇　Is　it　the　fullers　among　them　of　whom　you　stand　in　awe；　or
the　cobblers；　or　the　carpenters；　or　the　coppersmiths；　or　the
merchants；　or　the　farmers；　or　the　hucksters　of　the　market…place
exchanging　their　wares；　and　bethinking　them　how　they　are　to　buy　this
thing　cheap；　and　to　sell　the　other　dearis　it　before　these　you　are
ashamed；　for　these　are　the　individual　atoms　out　of　which　the　Public
Assembly　is　composed？＇7＇　And　what　is　the　difference；　pray；　between
your　behaviour　and　that　of　a　man　who；　being　the　superior　of　trained
athletes；　quails　before　a　set　of　amateurs？　Is　it　not　the　case　that　you
who　can　argue　so　readily　with　the　foremost　statesmen　in　the　city；　some
of　whom　affect　to　look　down　upon　youyou；　with　your　vast　superiority
over　practised　popular　debatersare　no　sooner　confronted　with　a　set
of　folk　who　never　in　their　lives　gave　politics　a　thought；　and　into
whose　heads　certainly　it　never　entered　to　look　down　upon　youthan　you
are　afraid　to　open　your　lips　in　mortal　terror　of　being　laughed　at？

＇6＇　Cf。　Cic。　〃Tusc。〃　v。　36；　104；　Plat。　〃Gorg。〃　452　E；　454　B。

＇7＇　Cf。　Plat。　〃Protag。〃　319　C。　See　W。　L。　Newman；　op。　cit。　i。　103。

Well；　but　you　would　admit　（he　answered）　that　sound　argument　does
frequently　bring　down　the　ridicule　of　the　Popular　Assembly。

Soc。　Which　is　equally　true　of　the　others。＇8＇　And　that　is　just　what
rouses　my　astonishment；　that　you　who　can　cope　so　easily　with　these
lordly　people　（when　guilty　of　ridicule）　should　persuade　yourself　that
you　cannot　stand　up　against　a　set　of　commoners。＇9＇　My　good　fellow；　do
not　be　ignorant　of　yourself！＇10＇　do　not　fall　into　that　commonest　of
errorstheirs　who　rush　off　to　investigate　the　concerns　of　the　rest　of
the　world；　and　have　no　time　to　turn　and　examine　themselves。　Yet　that
is　a　duty　which　you　must　not　in　cowardly　sort　draw　back　from：　rather
must　you　brace　ourself　to　give　good　heed　to　your　own　self；　and　as　to
public　affairs；　if　by　any　manner　of　means　they　may　be　improved　through
you；　do　not　neglect　them。　Success　in　the　sphere　of　politics　means　that
not　only　the　mass　of　your　fellow…citizens；　but　your　personal　friends
and　you　yourself　last　but　not　least；　will　profit　by　your　action。

＇8＇　｛oi　eteroi｝；　i。e。　〃the　foremost　statesmen〃　mentioned　before。　Al。
　　　　〃the　opposite　party；〃　the　〃Tories；〃　if　one　may　so　say；　of　the
　　　　political　clubs。

＇9＇　Lit。　〃those　。　。　。　these。〃

＇10＇　Ernesti　aptly　cf。　Cic。　〃ad　Quint。〃　iii。　6。　See　below；　III。　ix。　6；
　　　　IV。　ii。　24。


VIII

Once　when　Aristippus＇1＇　set　himself　to　subject　Socrates　to　a　cross…
examination；　such　as　he　had　himself　undergone　at　the　hands　of　Socrates
on　a　former　occasion；＇2＇　Socrates；　being　minded　to　benefit　those　who
were　with　him；　gave　his　answers　less　in　the　style　of　a　debater
guarding　against　perversions　of　his　argument；　than　of　a　man　persuaded
of　the　supreme　importance　of　right　conduct。＇3＇

＇1＇　For　Aristippus　see　above；　p。　38；　for　the　connection；　｛boulomenos
　　　　tous　sunontas　ophelein｝；　between　this　and　the　preceeding　chapter；
　　　　see　above；　Conspectus；　p。　xxvi。

＇2＇　Possibly　in　reference　to　the　conversation　above。　In　reference　to
　　　　the　present　dialogue　see　Grote；　〃Plato；〃　I。　xi。　p。　380　foll。

＇3＇　For　｛prattein　ta　deonta｝　cf。　below；　III。　ix。　4；　11；　Plat。　〃Charm。〃
　　　　164　B；　but　see　J。　J。　Hartman；　〃An。　Xen。〃　p。　141。

Aristippus　asked　him　〃if　he　knew　of　anything　good；〃＇4＇　intending　in
case　he　assented　and　named　any　particular　good　thing；　like　food　or
drink；　or　wealth；　or　health；　or　strength；　or　courage；　to　point　out
that　the　thing　named　was　sometimes　bad。　But　he；　knowing　that　if　a
thing　troubles　us；　we　immediately　want　that　which　will　put　an　end　to
our　trouble；　answered　precisely　as　it　was　best　to　do。＇5＇

＇4＇　See　Grote；　〃Plato；〃　ii。　585；　on　Philebus。

＇5＇　Or；　〃made　the　happiest　answer。〃

Soc。　Do　I　understand　you　to　ask　me　whether　I　know　anything　good　for
fever？

No　（he　replied）；　that　is　not　my　question。

Soc。　Then　for　inflammation　of　the　eyes？

Aristip。　No；　nor　yet　that。

Soc。　Well　then；　for　hunger？

Aristip。　No；　nor　yet　for　hunger。

Well；　but　（answered　Socrates）　if　you　ask　me　whether　I　know　of　any　good
thing　which　is　good　for　nothing；　I　neither　know　of　it　nor　want　to
know。

And　when　Aristippus；　returning　to　the　charge；　asked　him　〃if　he　knew　of
any　thing　beautiful；〃

He　answered：　Yes；　many　things。

Aristip。　Are　they　all　like　each　other？

Soc。　On　the　contrary；　they　are　often　as　unlike　as　possible。

How　then　（he　asked）　can　that　be　beautiful　which　is　unlike　the
beautiful？

Soc。　Bless　me！　for　the　simple　reason　that　it　is　possible　for　a　man　who
is　a　beautiful　runner　to　be　quite　unlike　another　man　who　is　a
beautiful　boxer；＇6＇　or　for　a　shield；　which　is　a　beautiful　weapon　for
the　purpose　of　defence；　to　be　absolutely　unlike　a　javelin；　which　is　a
beautiful　weapon　of　swift　and　sure　discharge。

＇6＇　See　Grote；　〃H。　G。〃　x。　164；　in　reference　to　Epaminondas　and　his
　　　　gymnastic　training；　below；　III。　x。　6。

Aristip。　Your　answers　are　no　better　now　than＇7＇　when　I　asked　you
whether　you　knew　any　good　thing。　They　are　both　of　a　pattern。

＇7＇　Or；　〃You　answer　precisely　as　you　did　when　。　。　。〃

Soc。　And　so　they　should　be。　Do　you　imagine　that　one　thing　is　good　and
another　beautiful？　Do　not　you　know　that　relatively　to　the　same
standard　all　things　are　at　once　beautiful　and　good？＇8＇　In　the　first
place；　virtue　is　not　a　good　thing　relatively　to　one　standard　and　a
beautiful　thing　relatively　to　another　standard；　and　in　the　next　place；
human　beings；　on　the　same　principle＇9＇　and　relatively　to　the　same
standard；　are　called　〃beautiful　and　good〃；　and　so　the　bodily　frames　of
men　relatively　to　the　same　standards　are　seen　to　be　〃beautiful　and
good；〃　and　in　general　all　things　capable　of　being　used　by　man　are
regarded　as　at　once　beautiful　and　good　relatively　to　the　same　standard
the　standing　being　in　each　case　what　the　thing　happens　to　be　useful
for。＇10＇

＇8＇　Or；　〃good　and　beautiful　are　convertible　terms：　whatever　is　good　is
　　　　beautiful；　or　whatever　is　beautiful　is　good。〃

＇9＇　Or；　〃in　the　same　breath。〃　Cf。　Plat。　〃Hipp。　maj。〃　295　D；　〃Gorg。〃
　　　　474　D。

＇10＇　Or；　〃and　this　standard　is　the　serviceableness　of　the　thing　in
　　　　question。〃

Aristip。　Then　I　presume　even　a　basket　for　carrying　dung＇11＇　is　a
beautiful　thing？

＇11＇　Cf。　Plat。　〃Hipp。　maj。〃　288　D；　290　D；　and　Grote's　note；　loc。　cit。
　　　　p。　381：　〃in　regard　to　the　question　wherein　consists　｛to　kalon｝？〃

Soc。　To　be　sure；　and　a　spear　of　gold　an　ugly　thing；　if　for　their
respective　usesthe　former　is　well　and　the　latter　ill　adapted。

Aristip。　Do　you　mean　to　assert　that　the　same　things　may　be　beautiful
and　ugly？

Soc。　Yes；　to　be　sure；　and　by　the　same　showing　things　may　be　good　and
bad：　as；　for　instance；　what　is　good　for　hunger　may　be　bad　for　fever；
and　what　is　good　for　fever　bad　for　hunger；　or　again；　what　is　beautiful
for　wrestling　is　often　ugly　for　running；　and　in　general　everything　is
good　and　beautiful　when　well　adapted　for　the　end　in　view；　bad　and　ugly
when　ill　adapted　for　the　same。

Similarly　when　he　spoke　about　houses；＇12＇　and　argued　that　〃the　same
house　must　be　at　once　beautiful　and　useful〃I　could　not　help　feeling
that　he　was　giving　a　good　lesson　on　the　problem：　〃how　a　house　ought　to
be　built。〃　He　investigated　the　matter　thus：

＇12＇　See　K。　Joel；　op。　cit。　p。　488；　〃Classical　Review；〃　vii。　262。

Soc。　〃Do　you　admit　that　any　one　purposing　to　build　a　perfect　house＇13＇
will　plan　to　make　it　at　once　as　pleasant　and　as　useful　to　live　in　as
possible？〃　and　that　point　being　admitted；＇14＇　the　next　question　would
be：

＇13＇　Or；　〃the　ideal　house〃；　lit。　〃a　house　as　it　should　be。〃

＇14＇　See　below；　IV。　vi。　15。

〃It　is　pleasant　to　have　one's　house　cool　in　summer　and　warm　in　winter；
is　it　not？〃　and　this　proposition　also　having　obtained　assent；　〃Now；
supposing　a　house　to　have　a　southern　aspect；　sunshine　during　winter
will　steal　in　under　the　verandah；＇15＇　but　in　summer；　when　the　sun
traverses　a　path　right　over　our　heads；　the　roof　will　afford　an
agreeable　shade；　will　it　not？　If；　then；　such　an　arrangement　is
desirable；　the　southern　side　of　a　house　should　be　built　higher　to
catch　the　rays　of　the　winter　sun；　and　the　northern　side　lower　to
prevent　the　cold　winds　finding　ingress；　in　a　word；　it　is　reasonable　to
suppose　that　the　pleasantest　and　most　beautiful　dwelling　place　will　be
one　in　which　the　owner　can　at　all　seasons　of　the　year　find　the
pleasantest　retreat；　and　stow　away　his　goods　with　the　greatest
security。〃

＇15＇　Or；　〃porticoes〃　or　〃collonades。〃

Paintings＇16＇　and　ornamental　mouldings　are　apt　（he　said）　to　deprive
one　of　more　joy＇17＇　than　they　confer。

＇16＇　See　〃Econ。〃　ix。　2；　Plat。　〃Hipp。　maj。〃　298　A；　〃Rep。〃　529；　Becker；
　　　　〃Charicles；〃　268　（Engl。　trans。）

＇17＇　｛euphrosunas｝；　archaic　or　〃poetical〃　=　〃joyance。〃　See　〃Hiero；〃
　　　　vi。　1。

The　fittest　place　for　a　temple　or　an　altar　（he　maintained）　was　some
site　visible　from　afar；　and　untrodden　by　foot　of　man：＇18＇　since　it　was
a　glad　thing　for　the　worshipper　to　lift　up　his　eyes　afar　off　and　offer
up　his　orison；　glad　also　to　wend　his　way　peaceful　to　prayer
unsullied。＇19＇

＇18＇　e。g。　the　summit　of　Lycabettos；　or　the　height　on　which　stands　the
　　　　temple　of　Phygaleia。　Cf。　Eur。　〃Phoen。〃　1372；　｛Pallados
　　　　khrusaspidos　blepsas　pros　oikon　euxato｝　of　Eteocles。

＇19＇　See　Vitruvius；　i。　7；　iv。　5；　ap。　Schneid。　ad　loc。；　W。　L。　Newman；
　　　　op。　cit。　i。　338。


IX

Being　again　asked　by　some　one：　could　courage　be　taught；＇1＇　or　did　it
come　by　nature？　he　answered：　I　imagine　that　just　as　one　body　is　by
nature　stronger　than　another　body　to　encounter　toils；　so　one　soul　by
nature　grows　more　robust　than　another　soul　in　face　of　dangers。
Certainly　I　do　note　that　people　brought　up　under　the　same　condition　of
laws　and　customs　differ　greatly　in　respect　of　daring。　Still　my　belief
is　that　by　learning　and　practice　the　natural　aptitude　may　always　be
strengthened　towards　courage。　It　is　clear；　for　instance；　that
Scythians　or　Thracians　would　not　venture　to　take　shield　and　spear　and
contend　with　Lacedaemonians；　and　it　is　equally　evident　that
Lacedaemonians　would　demur　to　entering　the　lists　of　battle　against
Thracians　if　limited　to　their　light　shields　and　javelins；　or　against
Scythians　without　some　weapon　more　familiar　than　their　bows　and
arrows。＇2＇　And　as　far　as　I　can　see；　this　principle　holds　generally：
the　natural　differences　of　one　man　from　another　may　be　compensated　by
artificial　progress；　the　result　of　care　and　attention。　All　which
proves　clearly　that　whether　nature　has　endowed　us　with　keener　or
blunter　sensibilities；　the　duty　of　all　alike　is　to　learn　and　practise
those　things　in　which　we　would　fain　achieve　distinction。

＇1＇　Or；　〃When　some　one　retorted　upon　him　with　the　question：　'Can