Memorabilia

But a sound and healthy body is a strong protection to a man, and at least there is no danger then of such a calamity happening to him through physical weakness: on the contrary, it is likely that his sound condition will serve to produce effects the opposite of those that arise from bad condition. And surely a man of sense would submit to anything to obtain the effects that are the opposite of those mentioned in my list.

Besides, it is a disgrace to grow old through sheer carelessness before seeing what manner of man you may become by developing your bodily strength and beauty to their highest limit. But you cannot see that, if you are careless; for it will not come of its own accord.

On a man who was angry because his greeting was not returned: Ridiculous! he exclaimed; you would not have been angry if you had met a man in worse health; and yet you are annoyed because you have come across someone with ruder manners!

On another who declared that he found no pleasure in eating: Acumenus, he said, has a good prescription for that ailment. And when asked What? he answered, Stop eating; and you will then find life pleasanter, cheaper, and healthier.

On yet another who complained that the drinking water at home was warm: Consequently, he said, when you want warm water to wash in, you will have it at hand.But it’s too cold for washing, objected the other.Then do your servants complain when they use it both for drinking and washing?Oh no: indeed I have often felt surprised that they are content with it for both these purposes.Which is the warmer to drink, the water in your house or Epidaurus water?[*](The hot spring in the precincts of Asclepius’ temple at Epidaurus.)Epidaurus water.And which is the colder to wash in, yours or Oropus water?[*](The spring by the temple of Amphiaraus at Oropus in Boeotia.)Oropus water.Then reflect that you are apparently harder to please than servants and invalids.

When someone punished his footman severely, he asked why he was angry with his man.Because he’s a glutton and he’s a fool, said the other: he’s rapacious and he’s lazy.Have you ever considered, then, which deserves the more stripes, the master or the man?

When someone was afraid of the journey to Olympia, he said:Why do you fear the distance? When you are at home, don’t you spend most of the day in walking about? on your way there you will take a walk before lunch, and another before dinner, and then take a rest. Don’t you know that if you put together the walks you take in five or six days, you can easily cover the distance from Athens to Olympia? It is more comfortable, too, to start a day early rather than a day late, since to be forced to make the stages of the journey unduly long is unpleasant; but to take a day extra on the way makes easy going. So it is better to hurry over the start than on the road.

When another said that he was worn out after a long journey, he asked him whether he had carried a load.Oh no, said the man; only my cloak.Were you alone, or had you a footman with you?I had.Empty-handed or carrying anything?He carried the rugs and the rest of the baggage, of course.And how has he come out of the journey?Better than I, so far as I can tell.Well then, if you had been forced to carry his load, how would you have felt, do you suppose?Bad, of course; or rather, I couldn’t have done it.Indeed! do you think a trained man ought to be so much less capable of work than his slave?

Whenever some of the members of a dining-club brought more meat[*](ὄψον, literally a tit-bit eaten with bread; Lat. pulmentum.) than others, Socrates would tell the waiter either to put the small contribution into the common stock or to portion it out equally among the diners. So the high batteners felt obliged not only to take their share of the pool, but to pool their own supplies in return; and so they put their own supplies also into the common stock. And since they thus got no more than those who brought little with them, they gave up spending much on meat.

He observed on one occasion that one of the company at dinner had ceased to take bread, and ate the meat by itself. Now the talk was of names and the actions to which they are properly applied. Can we say, my friends, said Socrates, what is the nature of the action for which a man is called greedy? For all, I presume, eat meat with their bread when they get the chance: but I don’t think there is so far any reason for calling them greedy?No, certainly not, said one of the company.

Well, suppose he eats the meat alone, without the bread, not because he’s in training, but to tickle his palate, does he seem a greedy fellow or not?If not, it’s hard to say who does, was the reply.Here another of the company queried, And he who eats a scrap of bread with a large helping of meat?He too seems to me to deserve the epithet, said Socrates. Aye, and when others pray for a good wheat harvest, he, presumably, would pray for a good meat supply.

The young man, guessing that these remarks of Socrates applied to him, did not stop eating his meat, but took some bread with it. When Socrates observed this, he cried: Watch the fellow, you who are near him, and see whether he treats the bread as his meat or the meat as his bread.

On another occasion he noticed one of the company at dinner tasting several dishes with each bite of bread. Can you imagine, he asked, a meal more extravagant and more ruinous to the victuals than his who eats many things together, and crams all sorts of sauces into his mouth at once? At any rate by mixing more ingredients than the cooks, he adds to the cost, and since he mixes ingredients that they regard as unsuitable in a mixture, if they are right, then he is wrong and is ruining their art.

Yet it is surely ridiculous for a master to obtain highly skilled cooks, and then, though he claims no knowledge of the art, to alter their confections? There’s another drawback, too, attaching to the habit of eating many things together. For if many dishes are not provided, one seems to go short because one misses the usual variety: whereas he who is accustomed to take one kind of meat along with one bit of bread can make the best of one dish when more are not forthcoming.

He used to say too that the term good feeding in Attic was a synonym for eating. The good in the compound implied the eating of food that could harm neither body nor soul and was not hard to come by. Thus he attributed even good feeding to sober livers.

Socrates was so useful in all circumstances and in all ways, that any observer gifted with ordinary perception can see that nothing was more useful than the companionship of Socrates, and time spent with him in any place and in any circumstances. The very recollection of him in absence brought no small good to his constant companions and followers; for even in his light moods they gained no less from his society than when he was serious.

Thus he would often say he was in love; but clearly his heart was set not on those who were fair to outward view, but on those whose souls excelled in goodness. These excellent beings he recognised by their quickness to learn whatever subject they studied, ability to remember what they learned, and desire for every kind of knowledge on which depend good management of a household and estate and tactful dealing with men and the affairs of men. For education would make such beings not only happy in themselves, and successful in the management of their households, but capable of conferring happiness on their fellow-men and on states alike. His method of approach varied.

To those who thought themselves possessed of natural endowments and despised learning, he explained that the greater the natural gifts, the greater is the need of education; pointing out that thoroughbreds by their spirit and mettle develop into serviceable and splendid creatures, if they are broken in as colts, but if unbroken, prove intractable and sorry jades; and high-bred puppies, keen workers and good tacklers of game, make first-rate hounds and useful dogs, if well trained, but, if untrained, turn out stupid, crazy, disobedient brutes. It is the same with human beings.

The most highly gifted, the youths of ardent soul, capable of doing whatever they attempt, if educated and taught their duty grow into excellent and useful men; for manifold and great are their good deeds. But untrained and untaught, these same become utterly evil and mischievous; for without knowledge to discern their duty, they often put their hand to vile deeds, and through the very grandeur and vehemence of their nature, they are uncontrollable and intractable: therefore manifold and great are their evil deeds.[*](Is Alcibiades in his mind?)

Those who prided themselves on riches and thought they had no need of education, supposing that their wealth would suffice them for gaining the objects of their wishes and winning honour among men, he admonished thus. Only a fool, he said, can think it possible to distinguish between things useful and things harmful without learning: only a fool can think that without distinguishing these he will get all he wants by means of his wealth and be able to do what is expedient: only a simpleton can think that without the power to do what is expedient he is doing well and has made good or sufficient provision for his life: only a simpleton can think that by his wealth alone without knowledge he will be reputed good at something, or will enjoy a good reputation without being reputed good at anything in particular.