the memorabilia-第12章
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Maeotians being ruled。 In Africa＇15＇ the Carthaginians are rulers； the
Libyans ruled。 Which of these two sets respectively leads the happier
life； in your opinion？ Or； to come nearer homeyou are yourself a
Hellenewhich among Hellenes enjoy the happier existence； think you；
the dominant or the subject states？
＇14＇ Or； 〃the outer world； the non…Hellenic races and nationalities of
which we have any knowledge。〃
＇15＇ Lit。 〃Libya。〃
Nay；＇16＇ I would have you to understand （exclaimed Aristippus） that I
am just as far from placing myself in the ranks of slavery； there is；
I take it； a middle path between the two which it is my ambition to
tread； avoiding rule and slavery alike； it lies through freedomthe
high road which leads to happiness。
＇16＇ Or； 〃Pardon me interrupting you； Socrates； but I have not the
slightest intention of placing myself。〃 See W。 L。 Newman； op。 cit。
i。 306。
Soc。 True； if only your path could avoid human beings； as it avoids
rule and slavery； there would be something in what you say。 But being
placed as you are amidst human beings； if you purpose neither to rule
nor to be ruled； and do not mean to dance attendance； if you can help
it； on those who rule； you must surely see that the stronger have an
art to seat the weaker on the stool of repentance＇17＇ both in public
and in private； and to treat them as slaves。 I daresay you have not
failed to note this common case： a set of people has sown and planted；
whereupon in comes another set and cuts their corn and fells their
fruit…trees； and in every way lays siege to them because； though
weaker； they refuse to pay them proper court； till at length they are
persuaded to accept slavery rather than war against their betters。 And
in private life also； you will bear me out； the brave and powerful are
known to reduce the helpless and cowardly to bondage； and to make no
small profit out of their victims。
＇17＇ See 〃Symp。〃 iii。 11； 〃Cyrop。〃 II。 ii。 14； Plat。 〃Ion；〃 535 E； L。
Dindorf ad loc。
Ar。 Yes； but I must tell you I have a simple remedy against all such
misadventures。 I do not confine myself to any single civil community。
I roam the wide world a foreigner。
Soc。 Well； now； that is a masterly stroke； upon my word！＇18＇ Of
course； ever since the decease of Sinis； and Sciron； and
Procrustes；＇19＇ foreign travellers have had an easy time of it。 But
still； if I bethink me； even in these modern days the members of free
communities do pass laws in their respective countries for self…
protection against wrong…doing。 Over and above their personal
connections； they provide themselves with a host of friends； they gird
their cities about with walls and battlements； they collect armaments
to ward off evil…doers； and to make security doubly sure； they furnish
themselves with allies from foreign states。 In spite of all which
defensive machinery these same free citizens do occasionally fall
victims to injustice。 But you； who are without any of these aids； you；
who pass half your days on the high roads where iniquity is rife；＇20＇
you； who； into whatever city you enter； are less than the least of its
free members； and moreover are just the sort of person whom any one
bent on mischief would single out for attackyet you； with your
foreigner's passport； are to be exempt from injury？ So you flatter
yourself。 And why？ Will the state authorities cause proclamation to be
made on your behalf： 〃The person of this man Aristippus is secure； let
his going out and his coming in be free from danger〃？ Is that the
ground of your confidence？ or do you rather rest secure in the
consciousness that you would prove such a slave as no master would
care to keep？ For who would care to have in his house a fellow with so
slight a disposition to work and so strong a propensity to
extravagance？ Suppose we stop and consider that very point： how do
masters deal with that sort of domestic？ If I am not mistaken； they
chastise his wantonness by starvation； they balk his thieving
tendencies by bars and bolts where there is anything to steal； they
hinder him from running away by bonds and imprisonment； they drive the
sluggishness out of him with the lash。 Is it not so？ Or how do you
proceed when you discover the like tendency in one of your domestics？
＇18＇ Or； 〃Well foiled！〃 〃A masterly fall！ my prince of wrestlers。〃
＇19＇ For these mythical highway robbers； see Diod。 iv。 59； and for
Sciron in particular； Plut。 〃Theseus；〃 10。
＇20＇ Or； 〃where so many suffer wrong。〃
Ar。 I correct them with all the plagues； till I force them to serve me
properly。 But； Socrates； to return to your pupil educated in the royal
art；＇21＇ which； if I mistake not； you hold to be happiness： how； may I
ask； will he be better off than others who lie in evil case； in spite
of themselves； simply because they suffer perforce； but in his case
the hunger and the thirst； the cold shivers and the lying awake at
nights； with all the changes he will ring on pain； are of his own
choosing？ For my part I cannot see what difference it makes； provided
it is one and the same bare back which receives the stripes； whether
the whipping be self…appointed or unasked for； nor indeed does it
concern my body in general； provided it be my body； whether I am
beleaguered by a whole armament of such evils＇22＇ of my own will or
against my willexcept only for the folly which attaches to self…
appointed suffering。
＇21＇ Cf。 below； IV。 ii。 11； Plat。 〃Statesm。〃 259 B； 〃Euthyd。〃 291 C；
K。 Joel； op。 cit。 p。 387 foll。 〃Aristippus anticipates Adeimantus〃
（〃Rep。〃 419）； W。 L。 Newman； op。 cit。 i。 395。
＇22＇ Cf。 〃suffers the slings and arrows of outrageous fortune。〃
Soc。 What； Aristippus； does it not seem to you that； as regards such
matters； there is all the difference between voluntary and involuntary
suffering； in that he who starves of his own accord can eat when he
chooses； and he who thirsts of his own free will can drink； and so for
the rest； but he who suffers in these ways perforce cannot desist from
the suffering when the humour takes him？ Again； he who suffers
hardship voluntarily； gaily confronts his troubles； being buoyed on
hope＇23＇just as a hunter in pursuit of wild beasts； through hope of
capturing his quarry； finds toil a pleasureand these are but prizes
of little worth in return for their labours； but what shall we say of
their reward who toil to obtain to themselves good friends； or to
subdue their enemies； or that through strength of body and soul they
may administer their households well； befriend their friends； and
benefit the land which gave them birth？ Must we not suppose that these
too will take their sorrows lightly； looking to these high ends？ Must
we not suppose that they too will gaily confront existence； who have
to support them not only their conscious virtue； but the praise and
admiration of the world？＇24＇ And once more； habits of indolence； along
with the fleeting pleasures of the moment； are incapable； as gymnastic
trainers say； of setting up＇25＇ a good habit of body； or of implanting
in the soul any knowledge worthy of account； whereas by painstaking
endeavour in the pursuit of high and noble deeds； as good men tell us；
through endurance we shall in the end attain the goal。 So Hesiod
somewhere says：＇26＇
Wickedness may a man take wholesale with ease； smooth is the way
and her dwelling…place is very nigh； but in front of virtue the
immortal gods have placed toil and sweat； long is the path and
steep that leads to her； and rugged at the first； but when the
summit of the pass is reached； then for all its roughness the path
grows easy。
＇23＇ Cf。 above； I。 vi。 8。
＇24＇ Or； 〃in admiration of themselves； the praise and envy of the
world at large。〃
＇25＇ See Hippocrates； 〃V。 Med。〃 18。
＇26＇ Hesiod； 〃Works and Days；〃 285。 See Plat。 〃Prot。〃 340 C； 〃Rep。〃
ii。 364 D； 〃Laws；〃 iv。 718 E。
And Ephicharmus＇27＇ bears his testimony when he says：
The gods sell us all good things in return for our labours。
＇27＇ Epicharmus of Cos； the chief comic poet among the Dorians； fl。
500 B。C。 Cf。 Plat。 〃Theaet。〃 152 E； 〃the prince of comedy〃；
〃Gorg。〃 505 D。
And again
