[8] Cf. Aristot. "Oec." I. ii. 1343 B, {pros toutois k.t.l.}
[9] Cf. Aristoph. "Archarnians."
Crit. I think I am fully persuaded as to the propriety of making agriculture the basis of life. I see it is altogether noblest, best, and pleasantest to do so. But I should like to revert to your remark that you understood the reason why the tillage of one man brings him in an abundance of all he needs, while the operations of another fail to make husbandry a profitable employment. I would gladly hear from you an explanation of both these points, so that I may adopt the right and avoid the harmful course.[10]
[10] Lincke conceives the editor's interpolation as ending here.
Soc. Well, Critobulus, suppose I narrate to you from the beginning how I cam in contact with a man who of all men I ever met seemed to me to deserve the appellation of a gentleman. He was indeed a "beautiful and good" man.[11]
[11] Or, "a man 'beautiful and good,' as the phrase goes."
Crit. There is nothing I should better like to hear, since of all titles this is the one I covet most the right to bear.
Soc. Well, then, I will tell you how I came to subject him to my inquiry. It did not take me long to go the round of various good carpenters, good bronze-workers, painters, sculptors, and so forth. A brief period was sufficient for the contemplation of themselves and of their most admired works of art. But when it came to examining those who bore the high-sounding title "beautiful and good," in order to find out what conduct on their part justified their adoption of this title, I found my soul eager with desire for intercourse with one of them; and first of all, seeing that the epithet "beautiful" was conjoined with that of "good," every beautiful person I saw, I must needs approach in my endeavour to discover,[12] if haply I might somewhere see the quality of good adhering to the quality of beauty. But, after all, it was otherwise ordained. I soon enough seemed to discover[13] that some of those who in their outward form were beautiful were in their inmost selves the veriest knaves. Accordingly I made up my mind to let go beauty which appeals to the eye, and address myself to one of those "beautiful and good" people so entitled. And since I heard of Ischomachus[14] as one who was so called by all the world, both men and women, strangers and citizens alike, I set myself to make acquaintance with him.
[12] Or, "and try to understand."
[13] Or, "understand."
[14] See Cobet, "Pros. Xen." s.n.
VII
It chanced, one day I saw him seated in the portico of Zeus Eleutherios,[1] and as he appeared to be at leisure, I went up to him and, sitting down by his side, accosted him: How is this, Ischomachus? you seated here, you who are so little wont to be at leisure? As a rule, when I see you, you are doing something, or at any rate not sitting idle in the market-place.
[1] "The god of freedom, or of freed men." See Plat. "Theag." 259 A. The scholiast on Aristoph. "Plutus" 1176 identifies the god with Zeus Soter. See Plut. "Dem." 859 (Clough, v. 30).
Nor would you see me now so sitting, Socrates (he answered), but that I promised to meet some strangers, friends of mine,[2] at this place.
[2] "Foreign friends."
And when you have no such business on hand (I said) where in heaven's name do you spend your time and how do you employ yourself? I will not conceal from you how anxious I am to learn from your lips by what conduct you have earned for yourself the title "beautiful and good."[3] It is not by spending your days indoors at home, I am sure; the whole habit of your body bears witness to a different sort of life.
[3] "The sobriquet of 'honest gentleman.'"
Then Ischomachus, smiling at my question, but also, as it seemed to me, a little pleased to be asked what he had done to earn the title "beautiful and good," made answer: Whether that is the title by which folk call me when they talk to you about me, I cannot say; all I know is, when they challenge me to exchange properties,[4] or else to perform some service to the state instead of them, the fitting out of a trireme, or the training of a chorus, nobody thinks of asking for the beautiful and good gentleman, but it is plain Ischomachus, the son of So-and-so,[5] on whom the summons is served. But to answer your question, Socrates (he proceeded), I certainly do not spend my days indoors, if for no other reason, because my wife is quite capable of managing our domestic affairs without my aid.
[4] On the antidosis or compulsory exchange of property, see Boeckh, p. 580, Engl. ed.: "In case any man, upon whom a {leitourgia} was imposed, considered that another was richer than himself, and therefore most justly chargeable with the burden, he might challenge the other to assume the burden, or to make with him an {antidosis} or exchange of property. Such a challenge, if declined, was converted into a lawsuit, or came before a heliastic court for trial." Gow, "Companion," xviii. "Athenian Finance." See Dem. "Against Midias," 565, Kennedy, p. 117, and Appendix II. For the various liturgies, Trierarchy, Choregy, etc., see "Pol. Ath." i. 13 foll.
[5] Or, "the son of his father," it being customary at Athens to add the patronymic, e.g. Xenophon son of Gryllus, Thucydides son of Olorus, etc. See Herod. vi. 14, viii. 90. In official acts the name of the deme was added, eg. Demosthenes son of Demosthenes of Paiane; or of the tribe, at times. Cf. Thuc. viii. 69; Plat. "Laws," vi. p. 753 B.
Ah! (said I), Ischomachus, that is just what I should like particularly to learn from you. Did you yourself educate your wife to be all that a wife should be, or when you received her from her father and mother was she already a proficient well skilled to discharge the duties appropriate to a wife?
Well skilled! (he replied). What proficiency was she likely to bring with her, when she was not quite fifteen[6] at the time she wedded me, and during the whole prior period of her life had been most carefully brought up[7] to see and hear as little as possible, and to ask[8] the fewest questions? or do you not think one should be satisfied, if at marriage her whole experience consisted in knowing how to take the wool and make a dress, and seeing how her mother's handmaidens had their daily spinning-tasks assigned them? For (he added), as regards control of appetite and self-indulgence,[9] she had received the soundest education, and that I take to be the most important matter in the bringing-up of man or woman.
[6] See Aristot. "Pol." vii. 16. 1335(a). See Newman, op. cit. i. 170 foll.
[7] Or, "surveillance." See "Pol. Lac." i. 3.
[8] Reading {eroito}; or if with Sauppe after Cobet, {eroin}, transl. "talk as little as possible."
[9] Al. "in reference to culinary matters." See Mahaffy, "Social Life in Greece," p. 276.
Then all else (said I) you taught your wife yourself, Ischomachus, until you had made her capable of attending carefully to her appointed duties?
That did I not (replied he) until I had offered sacrifice, and prayed that I might teach and she might learn all that could conduce to the happiness of us twain.
Soc. And did your wife join in sacrifice and prayer to that effect?
Isch. Most certainly, with many a vow registered to heaven to become all she ought to be; and her whole manner showed that she would not be neglectful of what was taught her.[10]
[10] Or, "giving plain proof that, if the teaching failed, it should not be from want of due attention on her part." See "Hellenica Essays," "Xenophon," p. 356 foll.
Soc. Pray narrate to me, Ischomachus, I beg of you, what you first essayed to teach her. To hear that story would please me more than any description of the most splendid gymnastic contest or horse-race you could give me.
Why, Socrates (he answered), when after a time she had become accustomed to my hand, that is, was tamed[11] sufficiently to play her part in a discussion, I put to her this question: "Did it ever strike you to consider, dear wife,[12] what led me to choose you as my wife among all women, and your parents to entrust you to me of all men? It was certainly not from any difficulty that might beset either of us to find another bedfellow. That I am sure is evident to you. No! it was with deliberate intent to discover, I for myself and your parents in behalf of you, the best partner of house and children we could find, that I sought you out, and your parents, acting to the best of their ability, made choice of me. If at some future time God grant us to have children born to us, we will take counsel together how best to bring them up, for that too will be a common interest,[13] and a common blessing if haply they shall live to fight our battles and we find in them hereafter support and succour when ourselves are old.[14] But at present there is our house here, which belongs like to both. It is common property, for all that I possess goes by my will into the common fund, and in the same way all that you deposited[15] was placed by you to the common fund.[16] We need not stop to calculate in figures which of us contributed most, but rather let us lay to heart this fact that whichever of us proves the better partner, he or she at once contributes what is most worth having."