Xenophon

“ For often what we cannot do for our own advantage, what we have not seen, nor thought, nor heard of, when our own interests were concerned, what we have not pursued for ourselves, a friend has done for his friend. How foolish were it to be at so much trouble in cultivating a small orchard of trees, because we expect some fruit from it, and yet be at no pains to cultivate that which is instead of a whole estate—I mean Friendship—a soil the most glorious and fertile where we are sure to gather the fairest and best of fruit! ”

“ Or if we were lying on our deathbed, and were to appoint a guardian and tutor for our children, to take care to instruct our sons in the principles of virtue, to breed up our daughters in the paths of honour and to be faithful in the management of their fortunes, should we think a debauched person fit for that employment? Would we trust our flocks and our granaries in the hands of a drunkard? Would we rely upon him for the conduct of any enterprise; and, in short, if a present were made us of such a slave, should we not make it a difficulty to accept him? ”

“ Consider how dangerous it is to speak and employ ourselves about things we do not understand. What a figure do those forward and rash people make in the world who do so: and you yourself may judge whether they acquire more esteem than blame, whether they are more admired than contemned. Think, on the contrary, with how much honour a man is regarded who understands perfectly what he says and what he does, and then you will confess that renown and applause have always been the recompense of true merit, and shame the reward of ignorance and temerity. ”

“ In our private capacity, likewise, how advantageous is it to obey the laws? By what means can we more certainly avoid punishments, and deserve rewards? What more prudent conduct can we observe, always to gain our suits at law, and never to be cast! To whom should we with greater confidence trust our estates or our children, than to him who makes a conscience of observing the laws? Who can deserve more of his country? whom can she more safely entrust with public posts, and on whom can she more justly bestow the highest honours, than on the good and honest man? ”

“ But, in my opinion, such as study the art of prudence, and who believe they shall be able to render themselves capable of giving good advice and counsel to their fellow-citizens, seldom become men of violent tempers; because they know that violence is hateful and full of danger; while, on the contrary, to win by persuasion is full of love and safety. For they, whom we have compelled, brood a secret hatred against us, believing we have done them wrong; but those whom we have taken the trouble to persuade continue our friends, believing we have done them a kindness. ”

“ At these words Charicles flew into a passion, and said to him: “Since you pretend to be ignorant of things that are so easily known, we forbid you to speak to the young men in any manner whatever.” “It is enough,” answered Socrates; “but that I may not be in a perpetual uncertainty, pray prescribe to me, till what age men are young.” “Till they are capable of being members of the Senate,” said Charicles: “in a word, speak to no man under thirty years of age.” “How!” says Socrates, “if I would buy anything of a tradesman who is not thirty years old am I forbid to ask him the price of it?” ”

“ If a young man gets an acquaintance that brings him into debauchery, ought his father to lay the blame on the first friends of his son among whom he always lived virtuously? Is it not true, on the contrary, that the more he finds that this last friendship proves destructive to him, the more reason he will have to praise his former acquaintance. And are the fathers themselves, who are daily with their children, guilty of their faults, if they give them no ill example? Thus they ought to have judged of Socrates; if he led an ill life, it was reasonable to esteem him vicious ”

“ When we speak of men of honour we join the two qualities, and call them excellent and good. In our bodies beauty and goodness relate always to the same end. In a word, all things that are of any use in the world are esteemed beautiful and good, with regard to the subject for which they are proper.” “At this rate you might find beauty in a basket to carry dung,” said Aristippus. “Yes, if it be well made for that use,” answered Socrates; “and, on the contrary, I would say that a buckler of gold was ugly if it was ill-made.” ”

“ Socrates the most sober and most chaste of all men, who cheerfully supported both cold and heat; whom no inconvenience, no hardships, no labours could startle, and who had learned to wish for so little, that though he had scarce anything, he had always enough. Then how could he teach impiety, injustice, gluttony, impurity, and luxury? And so far was he from doing so, that he reclaimed many persons from those vices, inspiring them with the love of virtue, and putting them in hopes of coming to preferment in the world, provided they would take a little care of themselves. ”

“ The gods have set a price upon every real and noble pleasure. If you would gain the favour of the Deity you must be at the pains of worshipping Him; if you would be beloved by your friends you must study to oblige them; if you would be honoured by any city you must be of service to it; and if you would be admired by all Greece, on account of your probity and valour, you must exert yourself to do her some eminent service. If you would render your fields fruitful, and fill your arms with corn, you must labour to cultivate the soil accordingly. ”

“ For, out of a motive of virtue they choose rather to live quietly in a mean condition, than to gain the empire of the whole earth by the calamities of war. When they are pinched with hunger or thirst, they endure them with constancy, till they can relieve themselves without being troublesome to any one. When at any time their desires for the enjoyments of love grow violent and headstrong, then reason, or self-government, lays hold on the reins, checks the impetuosity of the passion, keeps it within due bounds, and will not allow them to transgress the great rule of their duty. ”

“ Or if I should make any private person believe that you were a good economist, and he should trust you afterwards with the care of his family, would not you be the ruin of his estate, and expose yourself to ridicule and contempt? Which is as much as to say, Critobulus, that the shortest and surest way to live with honour in the world is to be in reality what we would appear to be: and if you observe, you will find that all human virtues increase and strengthen themselves by the practice and experience of them. ”

“ Who will discharge himself better of his duty towards his father or his mother, towards his relations or his domestics, towards his friends, his fellow-citizens, or his guests? To whom will the enemy rather trust for the observing of a truce, or for the performance of a treaty of peace? With whom would we rather choose to make an alliance? To whom will the allies more readily give the command of their armies, or the government of their towns? From whom can we rather hope for a grateful return of a kindness than from a man who strictly obeys the laws? ”

“ He began with him thus:—
“You have a mind, then, to govern the Republic, my friend?” “I have so,” answered Glaucon. “You cannot,” replied Socrates, “have a more noble design; for if you can accomplish it you will be absolute. You will be able to serve your friends, you will raise your family, you will extend the bounds of your country, you will be known not only in Athens but through all Greece, and perhaps your renown will fly even to the barbarous nations, as did that of Themistocles. In short, wherever you come you will be respected and admired.” ”

“ Do you think them more content, more cheerful, that is to say, more happy than those who employ themselves in any of those manufactures we have mentioned, or in whatever else tends to the utility or convenience of life? Do you imagine that idleness and laziness contribute toward our learning things necessary; that they can enable us to retain those things we have already learnt; that they help to strengthen the body or keep it in health; that they can assist us to get riches, or keep what we have got already; and do you believe that labour and industry are good for nothing? ”

“ Who, then, can take delight in the company of him who has no other diversion than eating and drinking, and who is better pleased with the conversation of a prostitute than of his friends? Ought we not, then, to practise temperance above all things, seeing it is the foundation of all other virtues; for without it what can we learn that is good, what do that is worthy of praise? Is not the state of man who is plunged in voluptuousness a wretched condition both for the body and soul? ”

“ Socrates said to him, “Do you keep dogs to hinder the wolves from coming at your flocks?” “You need not doubt but I do,” answered Crito. “Ought you not likewise,” replied Socrates, “to keep a man who were able to drive away all those that trouble you without cause?” “I would with all my heart,” said Crito, “but that I fear that in the end he, too, would turn against me.” “Why so?” said Socrates; “is it not better to serve a man like you, and to receive favours from him, than to have him for an enemy? ”

“ Alcibiades pursued: “And how would you call what a small number of citizens should ordain, in states where the people is not the master, but all is ordered by the advice of a few persons, who possess the sovereignty?” “I would call whatever they ordain a law; for laws are nothing else but the ordinances of sovereigns.” “If a tyrant then ordain anything, will that be a law?” “Yes, it will,” said Pericles. “But what then is violence and injustice?” continued Alcibiades; “is it not when the strongest makes himself be obeyed by the weakest, not by consent, but by force only?” ”

“ It is astonishing, therefore, to consider how the Athenians could suffer themselves to be persuaded that Socrates entertained any unworthy thoughts of the Deity; he who never let slip one single word against the respect due to the gods, nor was ever guilty of any action that savoured in the least of impiety; but who, on the contrary, has done and said things that could not proceed but from a mind truly pious, and that are sufficient to gain a man an eternal reputation of piety and virtue. ”

“ All people engage in war only to secure their own quiet, and choose commanders that they may have guides to conduct them to the end which they propose to themselves. A general, therefore, ought to prepare the way of good fortune to those who raise him to that dignity; this is the most glorious success he can desire, as nothing can be more ignominious to him than to do the contrary.”
We see by this discourse that Socrates, designing to give the idea of a good prince, required scarce anything of him but to render his subjects happy. ”

“ Or, on the contrary, was it with design to employ themselves in those matters, and to get something by them? Is it a greater piece of wisdom to sit still and do nothing, than to busy oneself in things that are of use in life, and that turn to account? And is it not more reasonable for a man to work than to be with his arms across, thinking how he shall do to live? Shall I tell you my mind, Aristarchus? ”

“ For since it is an injustice to treat our friends ill, and on the contrary, a piece of justice to make our enemies smart for their conduct, may it be said, with like reason, that it is an injustice to be ungrateful towards our friends, and that it is just to be ungrateful towards our enemies.” “On mature consideration,” answered Lamprocles, “I think it is criminal to do injustice to either of them.” “If, then,” pursued Socrates, “ingratitude be an injustice, it follows that the greater the favours are which we have received, the greater is the injustice in not acknowledging them.” ”

“ Thus the fatigues of hunting discourage not the hunters, because they hope to take the game they pursue. And yet what they take, though they think it a reward for all their toil, is certainly of very little value. Ought not they, then, who labour to gain the friendship of good men, or to overcome their enemies, or to render themselves capable of governing their families, and of serving their country, ought not these, I say, joyfully to undertake the trouble, and to rest content, conscious of the inward approbation of their own minds, and the regard and esteem of the virtuous? ”

“ Chaerecrates answered him thus:—
“You are indeed in the right to say that a good brother is a great happiness; and, unless there be a very strong cause of dissension, I think that brothers ought a little to bear with one another, and not part on a slight occasion; but when a brother fails in all things, and is quite the reverse of what he ought to be, would you have a man do what is impossible and continue in good amity with such a person?” Socrates replied, “Does your brother give offence to all the world as well as to you? ”