the memorabilia-第14章
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But my companionship is with the gods； and with the good among men my
conversation； no bounteous deed； divine or human； is wrought without
my aid。 Therefore am I honoured in Heaven pre…eminently； and upon
earth among men whose right it is to honour me；＇38＇ as a beloved
fellow…worker of all craftsmen； a faithful guardian of house and
lands； whom the owners bless； a kindly helpmeet of servants；＇39＇ a
brave assistant in the labours of peace； an unflinching ally in the
deeds of war； a sharer in all friendships indispensable。 To my friends
is given an enjoyment of meats and drinks； which is sweet in itself
and devoid of trouble； in that they can endure until desire ripens；
and sleep more delicious visits them than those who toil not。 Yet they
are not pained to part with it； nor for the sake of slumber do they
let slip the performance of their duties。 Among my followers the youth
delights in the praises of his elders； and the old man glories in the
honour of the young； with joy they call to memory their deeds of old；
and in to…day's well…doing are well pleased。 For my sake they are dear
in the sight of God； beloved of their friends and honoured by the
country of their birth。 When the appointed goal is reached they lie
not down in oblivion with dishonour； but bloom afreshtheir praise
resounded on the lips of men for ever。＇40＇ Toils like these； O son of
noble parents； Heracles； it is yours to meet with； and having endured；
to enter into the heritage assured you of transcendant happiness。'〃
＇38＇ Reading ｛ois prosekei｝； or if ｛proseko｝； translate 〃to whom I am
attached。〃
＇39＇ Cf。 〃Econ。〃 v。 8。
＇40＇ Or； 〃so true is it； a branch is left them； undying honour to
their name！〃
This； Aristippus； in rough sketch is the theme which Prodicus
pursues＇41＇ in his 〃Education of Heracles by Virtue；〃 only he decked
out his sentiments； I admit； in far more magnificant phrases than I
have ventured on。 Were it not well； Aristippus； to lay to heart these
sayings； and to strive to bethink you somewhat of that which touches
the future of our life？
＇41＇ Reading ｛diokei｝； al。 ｛diokei｝ = 〃so Prodicus arranged the parts
of his discourse。〃
II
At another time； he had noticed the angry temper shown by Lamprocles；
the elder of his sons； towards their mother； and thus addressed
himself to the lad。
Soc。 Pray； my son； did you ever hear of certain people being called
ungrateful？
That I have （replied the young man）。
Soc。 And have you understood what it is they do to get that bad name？
Lamp。 Yes； I have： when any one has been kindly treated； and has it in
his power to requite the kindness but neglects to do so； men call him
ungrateful。
Soc。 And you admit that people reckon the ungrateful among wrongdoers？
Lamp。 I do。
Soc。 And has it ever struck you to inquire whether； as regards the
right or wrong of it； ingratitude may not perhaps resemble some such
conduct as the enslavement； say； of prisoners； which is accounted
wrong towards friends but justifiable towards enemies？
Lamp。 Yes； I have put that question to myself。 In my opinion； no
matter who confers the kindness； friend or foe； the recipient should
endeavour to requite it； failing which he is a wrongdoer。
Soc。 Then if that is how the matter stands； ingratitude would be an
instance of pure unadulterate wrongdoing？
Lamprocles assented to the proposition。
Soc。 It follows； then； that in proportion to the greatness of the
benefit conferred； the greater his misdoing who fails to requite the
kindness？
Lamprocles again assented。
Socrates continued： And where can we hope to find greater benefits
than those which children derive from their parentstheir father and
mother who brought them out of nothingness into being； who granted
them to look upon all these fair sights； and to partake of all those
blessings which the gods bestow on man； things so priceless in our
eyes that one and all we shudder at the thought of leaving them； and
states have made death the penalty for the greatest crimes； because
there is no greater evil through fear of which to stay iniquity。
You do not suppose that human beings produce children for the sake of
carnal pleasure＇1＇ merely； were this the motive； street and bordell
are full of means to quit them of that thrall； whereas nothing is
plainer than the pains we take to seek out wives who shall bear us the
finest children。＇2＇ With these we wed； and carry on the race。 The man
has a twofold duty to perform： partly in cherishing her who is to
raise up children along with him； and partly towards the children yet
unborn in providing them with things that he thinks will contribute to
their well…beingand of these as large a store as possible。 The
woman； conceiving； bears her precious burthen with travail and pain；
and at the risk of life itselfsharing with that within her womb the
food on which she herself is fed。 And when with much labour she has
borne to the end and brought forth her offspring； she feeds it and
watches over it with tender carenot in return for any good thing
previously received； for indeed the babe itself is little conscious of
its benefactor and cannot even signify its wants； only she； the
mother； making conjecture of what is good for it； and what will please
it； essays to satisfy it；＇3＇ and for many months she feeds it night
and day； enduring the toil nor recking what return she shall receive
for all her trouble。 Nor does the care and kindness of parents end
with nurture； but when the children seem of an age to learn； they
teach them themselves whatever cunning they possess； as a guide to
life； or where they feel that another is more competent； to him they
send them to be taught at their expense。 Thus they watch over their
children； doing all in their power to enable them to grow up to be as
good as possible。
＇1＇ Lit。 〃the joys of Aphrodite。〃
＇2＇ 〃For the procreation of children。〃 See below； IV。 iv。 22； 〃Pol。
Lac。〃 i。
＇3＇ Lit。 〃to leave nought lacking。〃
So be it （the youth answered）； but even if she have done all that； and
twenty times as much； no soul on earth could endure my mother's cross…
grained temper。
Then Socrates： Which； think you； would be harder to beara wild
beast's savagery or a mother's？
Lamp。 To my mind； a mother'sat least if she be such as mine。
Soc。 Dear me！ And has this mother ever done you any injurysuch as
people frequently receive from beasts； by bite or kick？
Lamp。 If she has not done quite that； she uses words which any one
would sooner sell his life than listen to。
Soc。 And how many annoyances have you caused your mother； do you
suppose； by fretfulness and peevishness in word and deed； night and
day； since you were a little boy？ How much sorrow and pain； when you
were ill？
Lamp。 Well； I never said or did anything to bring a blush to her
cheeks。
Soc。 No； come now！ Do you suppose it is harder for you to listen to
your mother's speeches than for actor to listen to actor on the tragic
stage；＇4＇ when the floodgates of abuse are opened？
＇4＇ See Grote； 〃H。 G。〃 viii。 457； Plut。 〃Solon；〃 xxix。
Lamp。 Yes； for the simple reason that they know it is all talk on
their parts。 The inquisitor may cross…question； but he will not
inflict a fine； the threatener may hurl his menaces； but he will do no
mischiefthat is why they take it all so easily。
Soc。 Then ought you to fly into a passion； who know well enough that；
whatever your mother says； she is so far from meaning you mischief
that she is actually wishing blessings to descend upon you beyond all
others？ Or do you believe that your mother is really ill disposed
towards you？
Lamp。 No； I do not think that。
Soc。 Then this mother； who is kindly disposed to you； and takes such
tender care of you when you are ill to make you well again； and to see
that you want for nothing which may help you； and； more than all； who
is perpetually pleading for blessings in your behalf and offering her
vows to Heaven＇5＇can you say of her that she is cross…grained and
harsh？ For my part； I think； if you cannot away with such a mother；
you cannot away with such blessings either。
＇5＇ Or； 〃paying vows。〃
But tell me （he proceeded）； do you o
