the memorabilia-第7章

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To　my　mind　the　effect　of　words　like　these　was　to　cause　those　about　him
to　hold　aloof　from　unholiness；　baseness；　and　injustice；　not　only
whilst　they　were　seen　of　men；　but　even　in　the　solitary　place；　since
they　must　believe　that　no　part　of　their　conduct　could　escape　the　eye
of　Heaven。


V

I　suppose　it　may　be　taken　as　admitted　that　self…control　is　a　noble
acquirement　for　a　man。＇1＇　If　so；　let　us　turn　and　consider　whether　by
language　like　the　following　he　was　likely　to　lead　his　listeners
onwards＇2＇　to　the　attainment　of　this　virtue。　〃Sirs；〃　he　would　say；　〃if
a　war　came　upon　us　and　we　wished　to　choose　a　man　who　would　best　help
us　to　save　ourselves　and　to　subdue　our　enemy；　I　suppose　we　should
scarcely　select　one　whom　we　knew　to　be　a　slave　to　his　belly；　to　wine；
or　lust；　and　prone　to　succumb　to　toil　or　sleep。　Could　we　expect　such
an　one　to　save　us　or　to　master　our　foes？　Or　if　one　of　us　were　nearing
the　end　of　his　days；　and　he　wished　to　discover　some　one　to　whom　he
might　entrust　his　sons　for　education；　his　maiden　daughters　for
protection；　and　his　property　in　general　for　preservation；　would　he
deem　a　libertine　worthy　of　such　offices？　Why；　no　one　would　dream　of
entrusting　his　flocks　and　herds；　his　storehouses　and　barns；　or　the
superintendence　of　his　works　to　the　tender　mercies　of　an　intemperate
slave。　If　a　butler　or　an　errand　boy　with　such　a　character　were　offered
to　us　we　would　not　take　him　as　a　free　gift。　And　if　he　would　not　accept
an　intemperate　slave；　what　pains　should　the　master　himself　take　to
avoid　that　imputation。＇3＇　For　with　the　incontinent　man　it　is　not　as
with　the　self…seeker　and　the　covetous。　These　may　at　any　rate　be　held
to　enrich　themselves　in　depriving　others。　But　the　intemperate　man
cannot　claim　in　like　fashion　to　be　a　blessing　to　himself　if　a　curse　to
his　neighbours；　nay；　the　mischief　which　he　may　cause　to　others　is
nothing　by　comparison　with　that　which　redounds　against　himself；　since
it　is　the　height　of　mischief　to　ruinI　do　not　say　one's　own　house　and
propertybut　one's　own　body　and　one's　own　soul。　Or　to　take　an　example
from　social　intercourse；　no　one　cares　for　a　guest　who　evidently　takes
more　pleasure　in　the　wine　and　the　viands　than　in　the　friends　beside
himwho　stints　his　comrades　of　the　affection　due　to　them　to　dote　upon
a　mistress。　Does　it　not　come　to　this；　that　every　honest　man　is　bound
to　look　upon　self…restraint　as　the　very　corner…stone　of　virtue：＇4＇
which　he　should　seek　to　lay　down　as　the　basis　and　foundation　of　his
soul？　Without　self…restraint　who　can　lay　any　good　lesson　to　heart　or
practise　it　when　learnt　in　any　degree　worth　speaking　of？　Or；　to　put　it
conversely；　what　slave　of　pleasure　will　not　suffer　degeneracy　of　soul
and　body？　By　Hera；＇5＇　well　may　every　free　man　pray　to　be　saved　from
the　service　of　such　a　slave；　and　well　too　may　he　who　is　in　bondage　to
such　pleasures　supplicate　Heaven　to　send　him　good　masters；　seeing　that
is　the　one　hope　of　salvation　left　him。〃

＇1＇　Lit。　〃a　beautiful　and　brave　possesion。〃

＇2＇　｛proubibaze｝。

＇3＇　Or；　〃how　should　the　master　himself　beware　lest　he　fall　into　that
　　　　category。〃

＇4＇　｛krepida｝。　See　Pind。　〃Pyth。〃　iv。　138；　ib。　vii。　3；　ib。　fr。　93。

＇5＇　See　below；　III。　x。　9；　xi。　5；　IV。　ii。　9；　iv。　8；　〃Econ。〃　x。　1；
　　　　〃Cyrop。〃　I。　iv。　12；　Plat。　〃Phaedr。〃　230　B。　Cf。　Shakesp。　〃by'r
　　　　Lakin。〃

Well…tempered　words：　yet　his　self…restraint　shone　forth　even　more　in
his　acts　than　in　his　language。　Not　only　was　he　master　over　the
pleasures　which　flow　from　the　body；　but　of　those　also　which　are　fed　by
riches；　his　belief　being　that　he　who　receives　money　from　this　or　that
chance　donor　sets　up　over　himself　a　master；　and　binds　himself　to　an
abominable　slavery。


VI

In　this　context　some　discussions　with　Antiphon　the　sophist＇1＇　deserve
record。　Antiphon　approaches　Socrates　in　hope　of　drawing　away　his
associates；　and　in　their　presence　thus　accosts　him。

＇1＇　｛o　teratoskopos｝；　〃jealous　of　Socrates；〃　according　to　Aristotle
　　　　ap。　Diog。　Laert。　II。　v。　25。　See　Cobet；　〃Pros。　Xen。〃

Antiphon。　Why；　Socrates；　I　always　thought　it　was　expected　of　students
of　philosophy　to　grow　in　happiness　daily；　but　you　seem　to　have　reaped
other　fruits　from　your　philosophy。　At　any　rate；　you　exist；　I　do　not
say　live；　in　a　style　such　as　no　slave　serving　under　a　master　would　put
up　with。　Your　meat　and　your　drink　are　of　the　cheapest　sort；　and　as　to
clothes；　you　cling　to　one　wretched　cloak　which　serves　you　for　summer
and　winter　alike；　and　so　you　go　the　whole　year　round；　without　shoes　to
your　feet　or　a　shirt　to　your　back。　Then　again；　you　are　not　for　taking
or　making　money；　the　mere　seeking　of　which　is　a　pleasure；　even　as　the
possession　of　it　adds　to　the　sweetness　and　independence　of　existence。
I　do　not　know　whether　you　follow　the　common　rule　of　teachers；　who　try
to　fashion　their　pupils　in　imitation　of　themselves；＇2＇　and　propose　to
mould　the　characters　of　your　companions；　but　if　you　do　you　ought　to
dub　yourself　professor　of　the　art　of　wretchedness。＇3＇

＇2＇　Or；　〃try　to　turn　out　their　pupils　as　copies　of　themselves。〃

＇3＇　See　Arist。　〃Clouds；〃　｛on　o　kakodaimon　Sokrates　kai　Khairephon｝。

Thus　challenged；　Socrates　replied：　One　thing　to　me　is　certain；
Antiphon；　you　have　conceived　so　vivid　an　idea　of　my　life　of　misery
that　for　yourself　you　would　choose　death　sooner　than　live　as　I　do。
Suppose　now　we　turn　and　consider　what　it　is　you　find　so　hard　in　my
life。　Is　it　that　he　who　takes　payment　must　as　a　matter　of　contract
finish　the　work　for　which　he　is　paid；　whereas　I；　who　do　not　take　it；
lie　under　no　constraint　to　discourse　except　with　whom　I　choose？　Do　you
despise　my　dietary　on　the　ground　that　the　food　which　I　eat　is　less
wholesome　and　less　stengthening　than　yours；　or　that　the　articles　of　my
consumption　are　so　scarce　and　so　much　costlier　to　procure　than　yours？
Or　have　the　fruits　of　your　marketing　a　flavour　denied　to　mine？　Do　you
not　know　the　sharper　the　appetite　the　less　the　need　of　sauces；　the
keener　the　thirst　the　less　the　desire　for　out…of…the…way　drinks？　And
as　to　raiment；　clothes；　you　know；　are　changed　on　account　of　cold　or
else　of　heat。　People　only　wear　boots　and　shoes　in　order　not　to　gall
their　feet　and　be　prevented　walking。　Now　I　ask　you；　have　you　ever
noticed　that　I　keep　more　within　doors　than　others　on　account　of　the
cold？　Have　you　ever　seen　me　battling　with　any　one　for　shade　on　account
of　the　heat？　Do　you　not　know　that　even　a　weakling　by　nature　may；　by
dint　of　exercise　and　practice；　come　to　outdo　a　giant　who　neglects　his
body？　He　will　beat　him　in　the　particular　point　of　training；　and　bear
the　strain　more　easily。　But　you　apparently　will　not　have　it　that　I；
who　am　for　ever　training　myself　to　endure　this；　that；　and　the　other
thing　which　may　befall　the　body；　can　brave　all　hardships　more　easily
than　yourself　for　instance；　who　perhaps　are　not　so　practised。　And　to
escape　slavery　to　the　belly　or　to　sleep　or　lechery；　can　you　suggest
more　effective　means　than　the　possession　of　some　powerful　attraction；
some　counter…charm　which　shall　gladden　not　only　in　the　using；　but　by
the　hope　enkindled　of　its　lasting　usefulness？　And　yet　this　you　do
know；　joy　is　not　to　him　who　feels　that　he　is　doing　well　in　nothingit
belongs　to　one　who　is　persuaded　that　things　are　progressing　with　him；
be　it　tillage　or　the　working　of　a　vessel；＇4＇　or　any　of　the　thousand
and　one　things　on　which　a　man　may　chance　to　be　employed。　To　him　it　is
given　to　rejoice　as　he　reflects；　〃I　am　doing　well。〃　But　is　the
pleasured　derived　from　all　these　put　together　half　as　joyous　as　the
consciousness　of　becoming　better　oneself；　of　acquiring　better　and
better　friends？　That；　for　my　part；　is　the　belief　I　continue　to
cherish。

＇4＇　〃The　business　of　a　shipowner　or　skipper。〃

Again；　if　it　be　a　question　of　helping　one's　friends　or　country；　which
of　the　two　will　have　the　larger　leisure　to　devote　to　these　objectshe
who　leads　the　life　which　I　lead　to…day；　or　he　who　lives　in　the　style
which　you　deem　so　fortunate？　Which　of　the　two　will　adopt　a　soldier's
life　more　easilythe　man　who　cannot　get　on　without　expensive　living；
or　he　to　whom　whatever　comes　to　hand　suffices？　Which　will　be　the
readier　to　capitulate　and　cry　〃mercy〃　in　a　siegethe　man　of　elaborate
wants；　or　he　who　can　get　along　happily　with　the　readiest　things　to
hand？　You；　Antiphon；　would　seem　to　suggest　that　happiness　consists　of
luxury　and　extravagance；　I　hold　a　different　creed。　To　have　no　wants　at
all　is；　to　my　mind；　an　attribute　of　Godhead；＇5＇　to　have　as　few　wants
as　possible　the　nearest　approach　to　Godhead；　and　as　that　which　is
divine　is　mightiest；　so　that　is　next　mightiest　which　comes　closest　to
the　divine。

＇5＇　Cf。　Aristot。　〃Eth。　N。〃　x。　viii。　1。

Returning　to　the　charge　at　another　time；　this　same　Antiphon　engaged
Socrates　in　conversation　thus。

Ant。　Socrates；　for　my　part；　I　believe　you　to　be　a　good　and　upright
man；　but　for　your　wisdom　I　cannot　say　much。　I　fancy　you　would　hardly
dispute　the　verdict　yourself；　since；　as　I　remark；　you　do　not　ask　a
money　payment　for　your　society；　and　yet　if　it　were　your　cloak　now；　or
your　house；　or　any　other　of　your　possessions；　you　would　set　some　value
upon　it；　and　never　dream；　I　will　not　say　of　parting　with　it　gratis；
but　of　exchanging　it　for　less　than　its　worth。　A　plain　proof；　to　my
mind；　that　if　you　thought　your　society　worth　anything；　you　would　ask
for　it　not　less　than　its　equivalent　in　gold。＇6＇　Hence　the　conclusion
to　which　I　have　come；　as　already　stated：　good　and　upright　you　may　be；
since　you　do　not　cheat　people　from　pure　selfishness；　but　wise　you
cannot　be；　since　your　knowledge　is　not　worth　a　cent。

＇6＇　Or　rather　〃money；〃　lit。　〃silver。〃

To　this　onslaught　Socrates：　Antiphon；　it　is　a　tenet　which　we　cling　to
that　beauty　and　wisdom　have　this　in　common；　that　there　is　a　fair　way
and　a　foul　way　in　which　to　dispose　of　them。　The　vendor　of　beauty
purchases　an　evil　name；　but　supposing　the　same　person　have　discerned　a
soul　of　beauty　in　his　lover　and　makes　that　man　his　friend；　we　regard
his　choice　as　sensible。＇7＇　So　is　it　with　wisdom；　he　who　sells　it　for
money　to　the　first　bidder　we　name　a　sophist；＇8＇　as　though　one　should
say　a　man　who　prostitutes　his　wisdom；　but　if　the　same　man；　discerning
the　noble　nature　of　another；　shall　teach　that　other　every　good　thing；
and　make　him　his　friend；　of　such　a　one　we　say　he　does　that　which　it　is
the　duty　of　every　good　citizen　of　gentle　soul　to　do。　In　accordance
with　this　theory；　I　too；　Antiphon；　having　my　tastes；　even　as　another
finds　pleasure　in　his　horse　and　his　hounds；＇9＇　and　another　in　his
fighting　cocks；　so　I　too　take　my　pleasure　in　good　friends；　and　if　I
have　any　good　thing　myself　I　teach　it　them；　or　I　commend　them　to
others　by　whom　I　think　they　will　be　helped　forwards　on　the　path　of
virtue。　The　treasures　also　of　the　wise　of　old；　written　and　bequeathed
in　their　books；＇10＇　I　unfold　and　peruse　in　common　with　my　friends。　If
our　eye　light　upon　any　good　thing　we　cull　it　eagerly；　and　regard　it　as
great　gain　if　we　may　but　grow　in　friendship　with　one　another。

＇7＇　Add　〃and　a　sign　of　modesty；〃　｛sophrona　nomizomen｝。

＇8＇　｛sophistas｝。　See　Grote；　〃H。　G。〃　viii。　482　foll。；　〃Hunting；〃　xi。
　　　　foll。

＇9＇　Cf。　Plat。　〃Lys。〃　211　E。

＇10＇　Cf。　〃Symp。〃　iv。　27。

As　I　listened　to　this　talk　I　could　not　but　reflect　that　he；　the