Memorabilia

If you don’t yet see clearly, take the following cases as illustrations. Suppose that I wanted to get a shipmaster to make you his friend, and as a recommendation told him that you are a good skipper, which is untrue; and suppose that he believed me and put you in charge of his ship in spite of your not knowing how to steer it: have you any reason to hope that you would not lose the ship and your life as well? Or suppose that I falsely represented to the Assembly that you are a born general, jurist and statesman in one, and so persuaded the state to commit her fortunes to you, what do you suppose would happen to the state and to yourself under your guidance? Or again, suppose that I falsely described you to certain citizens in private as a thrifty, careful person, and persuaded them to place their affairs in your hands, wouldn’t you do them harm and look ridiculous when you came to the test?

Nay, Critobulus, if you want to be thought good at anything, you must try to be so; that is the quickest, the surest, the best way.[*](Cyropaedia I. vi. 22.) You will find on reflection that every kind of virtue named among men is increased by study and practice. Such is the view I take of our duty, Critobulus. If you have anything to say against it, tell me.Why, Socrates, said Critobulus, I should be ashamed to contradict you, for I should be saying what is neither honourable nor true.

To pass to another subject. The distresses of his friends that arose from ignorance he tried to cure by advice, those that were due to want by telling them how to help one another according to their power. On this subject too I will state what I know about him.One day, noticing that Aristarchus looked glum, he said: Aristarchus, you seem to have a burden on your mind. You should let your friends share it; possibly we may do something to ease you.

Ah yes, Socrates, replied Aristarchus, I am in great distress. Since the revolution there has been an exodus to the Piraeus, and a crowd of my women-folk, being left behind, are come to me, — sisters, nieces and cousins, — so that we are fourteen in the house without counting the slaves. We get nothing from our land, because our enemies have seized it, and nothing from our house property, now there are so few residents in the city. Portable property finds no buyers, and it’s quite impossible to borrow money anywhere: I really think a search in the street would have better result than an application for a loan. It’s hard, Socrates, to let one’s people die, but impossible to keep so many in times like these.When Socrates heard this, he asked:

How is it that with so many mouths to feed Ceramon not only contrives to provide for the needs of himself and his family, but actually saves enough to make him a rich man, whereas you, with so many mouths to feed, fear you will all be starved to death?The explanation, of course, is this: my dependants are gentlefolk, his are slaves.

And which do you think are the better, his slaves or your gentlefolk?My gentlefolk, I think.Then is it not disgraceful that you with your gentlefolk should be in distress, while he is kept in affluence by his meaner household?Of course his dependants are artisans, while mine have had a liberal education.

What is an artisan? one who knows how to produce something useful?Certainly.Are groats useful?Yes, very.And bread?No less so.What about men’s and women’s cloaks, shirts, capes, smocks?Yes, all these things too are very useful.Then don’t the members of your household know how to make any of these?I believe they can make all of them.