For while those laws only penalise the wrongdoer,. III. iv. 8. the king’s code not only punishes the guilty, but also benefits the upright. Thus, seeing that the honest grow richer than the dishonest, many, despite their love of lucre, are careful to remain free from dishonesty.

And if I find any attempting to persist in dishonesty, although they are well treated, I regard them as incorrigibly greedy, and have nothing more to do with them.

On the other hand, if I discover that a man is inclined to be honest not only because he gains by his honesty, but also from a desire to win my approbation, I treat him like a free man by making him rich; and not only so, but I honour him as a gentleman.

For I think, Socrates, that the difference between ambition and greed consists in this, that for the sake of praise and honour the ambitious are willing to work properly, to take risks and refrain from dishonest gain.

Well, well, I won’t go on to ask whether anything more is wanting to your man, after you have implanted in him a desire for your prosperity and have made him also careful to see that you achieve it, and have obtained for him, besides, the knowledge needful to ensure that every piece of work done shall add to the profits, and, further, have made him capable of ruling, and when, besides all this, he takes as much delight in producing heavy crops for you in due season as you would take if you did the work yourself. For it seems to me that a man like that would make a very valuable bailiff. Nevertheless, Ischomachus, don’t leave a gap in that part of the subject to which we have given the most cursory attention.Which is it? asked Ischomachus.

You said, you know, that the greatest lesson to learn is how things ought to be done; and added that, if a man is ignorant what to do and how to do it, no good can come of his management.

Then he said, Socrates, are you insisting now that I should teach the whole art and mystery of agriculture? Yes, said I; for maybe it is just this that makes rich men of those who understand it, and condemns the ignorant to a life of penury, for all their toil.

Well, Socrates, you shall now hear how kindly a thing is this art. Helpful, pleasant, honourable, dear to gods and men in the highest degree, it is also in the highest degree easy to learn. Noble qualities surely! As you know, we call those creatures noble that are beautiful, great and helpful, and yet gentle towards men.

Ah, but I think, Ischomachus, that I quite understand your account of these matters—I mean how to teach a bailiff; for I think I follow your statement that you make him loyal to you, and careful and capable of ruling and honest.

But you said that one who is to be successful in the management of a farm must learn what to do and how and when to do it. That is the subject that we have treated, it seems to me, in a rather cursory fashion,

as if you said that anyone who is to be capable of writing from dictation and reading what is written must know the alphabet. For had I been told that, I should have been told, to be sure, that I must know the alphabet, but I don’t think that piece of information would help me to know it.

So too now; I am easily convinced that a man who is to manage a farm successfully must understand farming, but that knowledge doesn’t help me to understand how to farm.

Were I to decide this very moment to be a farmer, I think I should be like that doctor who goes round visiting the sick, but has no knowledge of the right way to treat them. Therefore, that I may not be like him, you must teach me the actual operations of farming.

Why, Socrates, farming is not troublesome to learn, like other arts, which the pupil must study till he is worn out before he can earn his keep by his work. Some things you can understand by watching men at work, others by just being told, well enough to teach another if you wish. And I believe that you know a good deal about it yourself, without being aware of the fact.