Memorabilia

That is my own view, Antiphon. Others have a fancy for a good horse or dog or bird: my fancy, stronger even than theirs, is for good friends. And I teach them all the good I can, and recommend them to others from whom I think they will get some moral benefit. And the treasures that the wise men of old have left us in their writings I open and explore with my friends. If we come on any good thing, we extract it, and we set much store on being useful to one another.For my part, when I heard these words fall from his lips, I judged him to be a happy man himself and to be putting his hearers in the way of being gentlemen.

On yet another occasion Antiphon asked him: How can you suppose that you make politicians of others, when you yourself avoid politics even if you understand them?How now, Antiphon? he retorted, should I play a more important part in politics by engaging in them alone or by taking pains to turn out as many competent politicians as possible?

Let us next consider whether by discouraging imposture he encouraged his companions to cultivate virtue.[*](Cyropaedia I. vi. 22.) For he always said that the best road to glory is the way that makes a man as good as he wishes to be thought. And this was how he demonstrated the truth of this saying:

Suppose a bad flute-player wants to be thought a good one, let us note what he must do. Must he not imitate good players in the accessories of the art? First, as they wear fine clothes and travel with many attendants, he must do the same. Further, seeing that they win the applause of crowds, he must provide himself with a large claque. But, of course, he must never accept an engagement, or he will promptly expose himself to ridicule as an incompetent player and an impostor to boot. And so, what with incurring heavy expense and gaining nothing, and bringing disgrace on himself as well, he will make his life burdensome, unprofitable and ridiculous.

So too if a man who is not a general or a pilot wanted to be thought a good one, let us imagine what would happen to him. If his efforts to seem proficient in these duties failed to carry conviction, would not his failure be galling to him? if they succeeded, would not his success be still more disastrous? for it is certain that if a man who knew nothing about piloting a ship or commanding an army were appointed to such work, he would lose those whom he least wanted to lose and would bring ruin and disgrace on himself.

By similar reasoning he would show how unprofitable is a reputation for wealth or courage or strength when it is undeserved. Tasks beyond their powers, he would say, are laid on the incompetent, and no mercy is shown to them when they disappoint the expectation formed of their capability.

The man who persuades you to lend him money or goods and then keeps them is without doubt a rogue; but much the greatest rogue of all is the man who has gulled his city into the belief that he is fit to direct it.For my part I thought that such talks did discourage imposture among his companions.

In other conversations I thought that he exhorted his companions to practise self-control in the matter of eating and drinking, and sexual indulgence, and sleeping, and endurance of cold and heat and toil. Aware that one of his companions was rather intemperate in such matters, he said: Tell me, Aristippus, if you were required to take charge of two youths and educate them so that the one would be fit to rule and the other would never think of putting himself forward, how would you educate them? Shall we consider it, beginning with the elementary question of food?Oh yes, replied Aristippus, food does seem to come first; for one can’t live without food.

Well, now, will not a desire for food naturally arise in both at certain times?Yes, naturally.Now which of the two should we train in the habit of transacting urgent business before he satisfies his hunger?The one who is being trained to rule, undoubtedly; else State business might be neglected during his tenure.And must not the same one be given power to resist thirst when both want to drink?Certainly.

And to which shall we give the power of limiting his sleep so that he can go late to bed and get up early, and do without sleep if need be?To the same again.And the power to control his passions, so that he may not be hindered in doing necessary work?To the same again.And to which shall we give the habit of not shirking a task, but undertaking it willingly?That too will go to the one who is being trained to rule.And to which would the knowledge needful for overcoming enemies be more appropriately given?Without doubt to the one who is being trained to rule; for the other lessons would be useless without such knowledge.

Don’t you think that with this education he will be less likely to be caught by his enemy than other creatures? Some of them, you know, are so greedy, that in spite of extreme timidity in some cases, they are drawn irresistibly to the bait to get food, and are caught; and others are snared by drink.Yes, certainly.Others again — quails and partridges, for instance — are so amorous, that when they hear the cry of the female, they are carried away by desire and anticipation, throw caution to the winds and blunder into the nets. Is it not so?

He agreed again.Now, don’t you think it disgraceful that a man should be in the same plight as the silliest of wild creatures? Thus an adulterer enters the women’s quarters, knowing that by committing adultery he is in danger of incurring the penalties threatened by the law, and that he may be trapped, caught and ill-treated. When such misery and disgrace hang over the adulterer’s head, and there are many remedies to relieve him of his carnal desire without risk, is it not sheer lunacy to plunge headlong into danger?Yes, I think it is.

And considering that the great majority of essential occupations, warfare, agriculture and very many others, are carried on in the open air, don’t you think it gross negligence that so many men are untrained to withstand cold and heat?He agreed again.Don’t you think then, that one who is going to rule must adapt himself to bear them lightly?Certainly.

If then we classify those who control themselves in all these matters as fit to rule, shall we not classify those who cannot behave so as men with no claim to be rulers?He agreed again.Well now, as you know the category to which each of these species belongs, have you ever considered in which category you ought to put yourself?

I have; and I do not for a moment put myself in the category of those who want to be rulers.[*](Cyropaedia I. vi. 7; vii. ii, 26 f.) For considering how hard a matter it is to provide for one’s own needs, I think it absurd not to be content to do that, but to shoulder the burden of supplying the wants of the community as well. That anyone should sacrifice a large part of his own wishes and make himself accountable as head of the state for the least failure to carry out all the wishes of the community is surely the height of folly.

For states claim to treat their rulers just as I claim to treat my servants. I expect my men to provide me with necessaries in abundance, but not to touch any of them; and states hold it to be the business of the ruler to supply them with all manner of good things, and to abstain from all of them himself. And so, should anyone want to bring plenty of trouble on himself and others, I would educate him as you propose and number him with those fitted to be rulers: but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had.Here Socrates asked:

Shall we then consider whether the rulers or the ruled live the pleasanter life?Certainly, replied Aristippus.To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life?

Nay, replied Aristippus, for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the royal road to happiness.

Ah, said Socrates, if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the rulers