[30] {anutikotaten}. Cf. "Hipparch," ii. 6.
[31] Or, "who merely taught me what he had himself carried out in practice."
Now, my father would never suffer me to purchase an estate already under cultivation, but if he chanced upon a plot of land which, owing to the neglect or incapacity of the owner, was neither tilled nor planted,[32] nothing would satisfy him but I must purchase it. He had a saying that estates already under cultivation cost a deal of money and allowed of no improvement; and where there is no prospect of improvement, more than half the pleasure to be got from the possession vanishes. The height of happiness was, he maintained, to see your purchase, be it dead chattel or live animal,[33] go on improving daily under your own eyes.[34] Now, nothing shows a larger increase[35] than a piece of land reclaimed from barren waste and bearing fruit a hundredfold. I can assure you, Socrates, many is the farm which my father and I made worth I do not know how many times more than its original value. And then, Socrates, this valuable invention[36] is so easy to learn that you who have but heard it know and understand it as well as I myself do, and can go away and teach it to another if you choose. Yet my father did not learn it of another, nor did he discover it by a painful mental process;[37] but, as he has often told me, through pure love of husbandry and fondness of toil, he would become enamoured of such a spot as I describe,[38] and then nothing would content him but he must own it, in order to have something to do, and at the same time, to derive pleasure along with profit from the purchase. For you must know, Socrates, of all Athenians I have ever heard of, my father, as it seems to me, had the greatest love for agricultural pursuits.
[32] i.e. out of cultivation, whether as corn land or for fruit trees, viz. olive, fig, vine, etc.
[33] Or, "be it a dead thing or a live pet." Cf. Plat. "Theaet." 174 B; "Laws," 789 B, 790 D, 819 B; "C. I." 1709.
[34] Cf. "Horsem." iii. 1; and see Cowley's Essay above referred to.
[35] Or, "is susceptible of greater improvement."
[36] Or, "discovery." See "Anab." III. v. 12; "Hell." IV. v. 4; "Hunting," xiii. 13.
[37] Or, "nor did he rack his brains to discover it." See "Mem." III. v. 23. Cf. Aristoph. "Clouds," 102, {merimnophrontistai}, minute philosophers.
[38] "He could not see an estate of the sort described but he must fall over head and ears in love with it at first sight; have it he must."
When I heard this, I could not resist asking a question; Ischomachus (I said), did your father retain possession of all the farms he put under cultivation, or did he part with them whenever he was offered a good price?
He parted with them, without a doubt (replied Ischomachus), but then at once he bought another in the place of what he sold, and in every case an untilled farm, in order to gratify his love for owrk.
As you describe him (I proceeded), your father must truly have been formed by nature with a passion for husbandry, not unlike that corn- hunger which merchants suffer from. You know their habits: by reason of this craving after corn,[39] whenever they hear that corn is to be got, they go sailing off to find it, even if they must cross the Aegean, or the Euxine, or the Sicilian seas. And when they have got as much as ever they can get, they will not let it out of their sight, but store it in the vessel on which they sail themselves, and off they go across the seas again.[40] Whenever they stand in need of money, they will not discharge their precious cargo,[41] at least not in haphazard fashion, wherever they may chance to be; but first they find out where corn is at the highest value, and where the inhabitants will set the greatest store by it, and there they take and deliver the dear article. Your father's fondness for agriculture seems to bear a certain family resemblance to this passion.
[39] Lit. "of their excessive love for corn."
[40] Lit. "they carry it across the seas again, and that, too, after having stored it in the hold of the very vessel in which they sail themselves."
[41] Or, "their treasure." {auton} throughout, which indeed is the humour of the passage. The love of John Barleycorn is their master passion.
To these remarks Ischomachus replied: You jest, Socrates; but still I hold to my belief: that man is fond of bricks and mortar who no sooner has built one house than he must needs sell it and proceed to build another.
To be sure, Ischomachus (I answered), and for my part I assure you, upon oath, I, Socrates, do verily and indeed believe[42] you that all men by nature love (or hold they ought to love) those things wherebysoever they believe they will be benefited.
[32] Reading {e men pisteuein soi phusei (nomizein) philein tauta pantas . . .}; and for the "belief" propounded with so much humorous emphasis, see Adam Smith, "Moral Sentiments." Hartman, "An. Xen." 180, cf. Plat. "Lysis."
XXI
After a pause, I added: I am turning over in my mind how cleverly you have presented the whole argument to support your thesis: which was, that of all arts the art of husbandry is the easiest to learn. And now, as the result of all that has been stated, I am entirely persuaded that this is so.
Isch. Yes, Socrates, indeed it is. But I, on my side, must in turn admit that as regards that faculty which is common alike to every kind of conduct (tillage, or politics, the art of managing a house, or of conducting war), the power, namely, of command[1]--I do subscribe to your opinion, that on this score one set of people differ largely from another both in point of wit and judgement. On a ship of war, for instance,[2] the ship is on the high seas, and the crew must row whole days together to reach moorings.[3] Now note the difference. Here you may find a captain[4] able by dint of speech and conduct to whet the souls of those he leads, and sharpen them to voluntary toils; and there another so dull of wit and destitute of feeling that it will take his crew just twice the time to finish the same voyage. See them step on shore. The first ship's company are drenched in sweat; but listen, they are loud in praise of one another, the captain and his merry men alike. And the others? They are come at last; they have not turned a hair, the lazy fellows, but for all that they hate their officer and by him are hated.
[1] See "Mem." I. i. 7.
[2] Or, "the crew must row the livelong day . . ."
[3] For an instance see "Hell." VI. ii. 27, Iphicrates' periplus.
[4] Or, "one set of boatswains." See Thuc. ii. 84. For the duties of the Keleustes see "Dict. Gk. Rom. Ant." s.v. portisculus; and for the type of captain see "Hell." V. i. 3, Teleutias.
Generals, too, will differ (he proceeded), the one sort from the other, in this very quality. Here you have a leader who, incapable of kindling a zest for toil and love of hairbreadth 'scapes, is apt to engender in his followers that base spirit which neither deigns nor chooses to obey, except under compulsion. They even pride and plume themselves,[5] the cowards, on their opposition to their leader; this same leader who, in the end, will make his men insensible to shame even in presence of most foul mishap. On the other hand, put at their head another stamp of generaclass="underline" one who is by right divine[6] a leader, good and brave, a man of scientific knowledge. Let him take over to his charge those malcontents, or others even of worse character, and he will have them presently ashamed of doing a disgraceful deed. "It is nobler to obey" will be their maxim. They will exult in personal obedience and in common toil, where toil is needed, cheerily performed. For just as an unurged zeal for voluntary service[7] may at times invade, we know, the breasts of private soldiers, so may like love of toil with emulous longing to achieve great deeds of valour under the eyes of their commander, be implanted in whole armies by good officers.
[5] Lit. "magnify themselves." See "Ages." x. 2; "Pol. Lac." viii. 2.
[6] Or, "god-like," "with something more than human in him." See Hom. "Il." xxiv. 259: