6.22. Nevertheless through all these barriers friendship slips, and unites the gentle natures. For thanks to their virtue these prize the untroubled security of moderate possessions above sovereignty won by war; despite hunger and thirst, they can share their food and drink without a pang; and although they delight in the charms of beauty they can resist the lure and avoid offending those whom they should respect;
6.22. ἀλλʼ ὅμως διὰ τούτων πάντων ἡ φιλία διαδυομένη συνάπτει τοὺς καλούς τε κἀγαθούς. διὰ γὰρ τὴν ἀρετὴν αἱροῦνται μὲν ἄνευ πόνου τὰ μέτρια κεκτῆσθαι μᾶλλον ἢ διὰ πολέμου πάντων κυριεύειν, καὶ δύνανται πεινῶντες καὶ διψῶντες ἀλύπως σίτου καὶ ποτοῦ κοινωνεῖν καὶ τοῖς τῶν ὡραίων ἀφροδισίοις ἡδόμενοι καρτερεῖν, ὥστε μὴ λυπεῖν οὓς μὴ προσήκει·
6.23. they can not only share wealth lawfully and keep from covetousness, but also supply one another’s wants; they can compose strife not only without pain, but with advantage to one another, and prevent anger from pursuing its way towards remorse: but jealousy they take away utterly, regarding their own good things as belonging to their friends, and thinking their friend’s good things to be their own.
6.23. δύνανται δὲ καὶ χρημάτων οὐ μόνον τοῦ πλεονεκτεῖν ἀπεχόμενοι νομίμως κοινωνεῖν, ἀλλὰ καὶ ἐπαρκεῖν ἀλλήλοις· δύνανται δὲ καὶ τὴν ἔριν οὐ μόνον ἀλύπως, ἀλλὰ καὶ συμφερόντως ἀλλήλοις διατίθεσθαι καὶ τὴν ὀργὴν κωλύειν εἰς τὸ μεταμελησόμενον προϊέναι· τὸν δὲ φθόνον παντάπασιν ἀφαιροῦσι, τὰ μὲν ἑαυτῶν ἀγαθὰ τοῖς φίλοις οἰκεῖα παρέχοντες, τὰ δὲ τῶν φίλων ἑαυτῶν νομίζοντες.
6.24. Surely, then, it is likely that true gentlemen will share public honours too not only without harm to one another, but to their common benefit? For those who desire to win honour and to bear rule in their cities that they may have power to embezzle, to treat others with violence, to live in luxury, are bound to be unjust, unscrupulous, incapable of unity.
6.24. πῶς οὖν οὐκ εἰκὸς τοὺς καλοὺς κἀγαθοὺς καὶ τῶν πολιτικῶν τιμῶν μὴ μόνον ἀβλαβεῖς, ἀλλὰ καὶ ὠφελίμους ἀλλήλοις κοινωνοὺς εἶναι; οἱ μὲν γὰρ ἐπιθυμοῦντες ἐν ταῖς πόλεσι τιμᾶσθαί τε καὶ ἄρχειν, ἵνα ἐξουσίαν ἔχωσι χρήματά τε κλέπτειν καὶ ἀνθρώπους βιάζεσθαι καὶ ἡδυπαθεῖν, ἄδικοί τε καὶ πονηροὶ ἂν εἶεν καὶ ἀδύνατοι ἄλλῳ συναρμόσαι.
6.25. But if a man seeks to be honoured in a state that he may not be the victim of injustice himself and may help his friends in a just cause, and when he takes office may try to do some good to his country, why should he be incapable of union with one like himself? Will his connexion with other gentlemen render him less capable of serving his friends? Will he be less able to benefit his city with the help of other gentlemen?
6.25. εἰ δέ τις ἐν πόλει τιμᾶσθαι βουλόμενος, ὅπως αὐτός τε μὴ ἀδικῆται καὶ τοῖς φίλοις τὰ δίκαια βοηθεῖν δύνηται, καὶ ἄρξας ἀγαθόν τι ποιεῖν τὴν πατρίδα πειρᾶται, διὰ τί ὁ τοιοῦτος ἄλλῳ τοιούτῳ οὐκ ἂν δύναιτο συναρμόσαι; πότερον τοὺς φίλους ὠφελεῖν μετὰ τῶν καλῶν κἀγαθῶν ἧττον δυνήσεται; ἢ τὴν πόλιν εὐεργετεῖν ἀδυνατώτερος ἔσται καλοὺς κἀγαθοὺς ἔχων συνεργούς;
6.26. Even in the public games it is clear that, if the strongest competitors were allowed to join forces against the weaker, they would win all the events, they would carry off all the prizes. True, that is not permitted in the games; but in politics, where the gentlemen are the strongest, nobody prevents anyone from forming any combination he may choose for the benefit of the state; surely, then, in public life it is a gain to make friends with the best, and to see in them partners and fellow-workers in a common cause, and not rivals.
6.26. ἀλλὰ καὶ ἐν τοῖς γυμνικοῖς ἀγῶσι δῆλόν ἐστιν, ὅτι, εἰ ἐξῆν τοῖς κρατίστοις συνθεμένους ἐπὶ τοὺς χείρους ἰέναι, πάντας ἂν τοὺς ἀγῶνας οὗτοι ἐνίκων καὶ πάντα τὰ ἆθλα οὗτοι ἐλάμβανον. ἐπεὶ οὖν ἐκεῖ μὲν οὐκ ἐῶσι τοῦτο ποιεῖν, ἐν δὲ τοῖς πολιτικοῖς, ἐν οἷς οἱ καλοὶ κἀγαθοὶ κρατιστεύουσιν, οὐδεὶς κωλύει μεθʼ οὗ ἄν τις βούληται τὴν πόλιν εὐεργετεῖν, πῶς οὐ λυσιτελεῖ τοὺς βελτίστους φίλους κτησάμενον πολιτεύεσθαι, τούτοις κοινωνοῖς καὶ συνεργοῖς τῶν πράξεων μᾶλλον ἢ ἀνταγωνισταῖς χρώμενον;
6.27. But, again, it is equally clear that anyone who goes to war will need allies, and more of them if he is to fight an army of gentlemen. Moreover, those who are willing to fight at your side must be well treated that they may be willing to exert themselves; and it is a far sounder plan to show kindness to the best, who are fewer in number, than to the worst, who are the greater company; for the bad want many more kindnesses than the good.
6.27. ἀλλὰ μὴν κἀκεῖνο δῆλον, ὅτι κἂν πολεμῇ τίς τινι, συμμάχων δεήσεται, καὶ τούτων πλειόνων, ἐὰν καλοῖς κἀγαθοῖς ἀντιτάττηται. καὶ μὴν οἱ συμμαχεῖν ἐθέλοντες εὖ ποιητέοι, ἵνα θέλωσι προθυμεῖσθαι· πολὺ δὲ κρεῖττον τοὺς βελτίστους ἐλάττονας εὖ ποιεῖν ἢ τοὺς χείρονας πλείονας ὄντας· οἱ γὰρ πονηροὶ πολὺ πλειόνων εὐεργεσιῶν ἢ οἱ χρηστοὶ δέονται.
6.28. Courage, Critobulus; try to be good, and when you have achieved that, set about catching your gentleman. Maybe, I myself, as an adept in love, can lend you a hand in the pursuit of gentlemen. For when I want to catch anyone it’s surprising how I strain every nerve to have my love returned, my longing reciprocated by him, in my eagerness that he shall want me as much as I want him.
6.28. ἀλλὰ θαρρῶν, ἔφη, ὦ Κριτόβουλε, πειρῶ ἀγαθὸς γίγνεσθαι, καὶ τοιοῦτος γενόμενος θηρᾶν ἐπιχείρει τοὺς καλούς τε κἀγαθούς. ἴσως δʼ ἄν τί σοι κἀγὼ συλλαβεῖν εἰς τὴν τῶν καλῶν τε κἀγαθῶν θήραν ἔχοιμι διὰ τὸ ἐρωτικὸς εἶναι· δεινῶς γάρ, ὧν ἂν ἐπιθυμήσω ἀνθρώπων, ὅλος ὥρμημαι ἐπὶ τὸ φιλῶν τε αὐτοὺς ἀντιφιλεῖσθαι ὑπʼ αὐτῶν καὶ ποθῶν ἀντιποθεῖσθαι, καὶ ἐπιθυμῶν συνεῖναι καὶ ἀντεπιθυμεῖσθαι τῆς συνουσίας.
6.29. I see that you too will feel this need when you want to form a friendship. So do not hide from me the names of those whom you wish to make your friends; for I am careful to please him who pleases me, and so, I think, I am not without experience in the pursuit of men.
6.29. ὁρῶ δὲ καὶ σοὶ τούτων δεῆσον, ὅταν ἐπιθυμήσῃς φιλίαν πρός τινας ποιεῖσθαι· μὴ οὖν ἀποκρύπτου με οἷς ἂν βούλῃ φίλος γενέσθαι· διὰ γὰρ τὸ ἐπιμελεῖσθαι τοῦ ἀρέσαι τῷ ἀρέσκοντί μοι οὐκ ἀπείρως οἶμαι ἔχειν πρὸς θήραν ἀνθρώπων.
6.30. Well, Socrates, said Critobulus in reply, these are the lessons I have long wished to learn, especially if the same skill will serve to win a good soul and a fair face.
6.30. καὶ ὁ Κριτόβουλος ἔφη· καὶ μήν, ὦ Σώκρατες, τούτων ἐγὼ τῶν μαθημάτων πάλαι ἐπιθυμῶ ἄλλως τε καὶ εἰ ἐξαρκέσει μοι ἡ αὐτὴ ἐπιστήμη ἐπὶ τοὺς ἀγαθοὺς τὰς ψυχὰς καὶ ἐπὶ τοὺς καλοὺς τὰ σώματα.
6.31. Ah no, Critobulus, said Socrates, it belongs not to my skill to lay hands on the fair and force them to submit. I am convinced that the reason why men fled from Scylla was that she laid hands on them; but the Sirens laid hands on no man; from far away they sang to all, and therefore, we are told, all submitted, and hearing were enchanted.
6.31. καὶ ὁ Σωκράτης ἔφη· ἀλλʼ, ὦ Κριτόβουλε, οὐκ ἔστιν ἐν τῇ ἐμῇ ἐπιστήμῃ τὸ τὰς χεῖρας προσφέροντα ποιεῖν ὑπομένειν τοὺς καλούς. πέπεισμαι δὲ καὶ ἀπὸ τῆς Σκύλλης διὰ τοῦτο φεύγειν τοὺς ἀνθρώπους, ὅτι τὰς χεῖρας αὐτοῖς προσέφερε· τὰς δέ γε Σειρῆνας, ὅτι τὰς χεῖρας οὐδενὶ προσέφερον, ἀλλὰ πᾶσι πόρρωθεν ἐπῇδον, πάντας φασὶν ὑπομένειν καὶ ἀκούοντας αὐτῶν κηλεῖσθαι.
6.32. I am not going to put a hand on anyone, said Critobulus, so teach me any good plan you know for making friends. Then won’t you put lip to lip either? Courage! answered Critobulus, I won’t touch a lip with mine either — unless the owner is fair! That’s an unfortunate beginning for you, Critobulus! The fair won’t submit to such conduct; but the ugly like it, supposing that they are called fair for the beauty of their souls.
6.32. καὶ ὁ Κριτόβουλος ἔφη· ὡς οὐ προσοίσοντος τὰς χεῖρας, εἴ τι ἔχεις ἀγαθὸν εἰς φίλων κτῆσιν, δίδασκε. οὐδὲ τὸ στόμα οὖν, ἔφη ὁ Σωκράτης, πρὸς τὸ στόμα προσοίσεις; θάρρει, ἔφη ὁ Κριτόβουλος· οὐδὲ γὰρ τὸ στόμα πρὸς τὸ στόμα προσοίσω οὐδενί, ἐὰν μὴ καλὸς ᾖ. εὐθύς, ἔφη, σύγε, ὦ Κριτόβουλε, τοὐναντίον τοῦ συμφέροντος εἴρηκας. οἱ μὲν γὰρ καλοὶ τὰ τοιαῦτα οὐχ ὑπομένουσιν· οἱ δὲ αἰσχροὶ καὶ ἡδέως προσίενται, νομίζοντες διὰ τὴν ψυχὴν καλοὶ καλεῖσθαι.
6.33. A kiss for the fair, exclaimed Critobulus, and a thousand kisses for the good! That shall be my motto, so take courage, and teach me the art of catching friends. Well then, Critobulus, said Socrates, when you want to make a new friend, will you let me warn him that you admire him and want his friendship? Warn him by all means: no one hates those who praise him, so far as I know.
6.33. καὶ ὁ Κριτόβουλος ἔφη· ὡς τοὺς μὲν καλοὺς φιλήσοντός μου, τοὺς δʼ ἀγαθοὺς καταφιλήσοντος, θαρρῶν δίδασκε τῶν φίλων τὰ θηρατικά. καὶ ὁ Σωκράτης ἔφη· ὅταν οὖν, ὦ Κριτόβουλε, φίλος τινὶ βούλῃ γενέσθαι, ἐάσεις με κατειπεῖν σου πρὸς αὐτὸν ὅτι ἄγασαί τε αὐτοῦ καὶ ἐπιθυμεῖς φίλος αὐτοῦ εἶναι; κατηγόρει, ἔφη ὁ Κριτόβουλος· οὐδένα γὰρ οἶδα μισοῦντα τοὺς ἐπαινοῦντας.
6.34. Suppose I go on to warn him that your admiration makes you well disposed towards him, you won’t think I am slandering you, will you? Nay; when I guess that anyone feels well disposed towards me, a like goodwill towards him is begotten in me.
6.34. ἐὰν δέ σου προσκατηγορήσω, ἔφη, ὅτι διὰ τὸ ἄγασθαι αὐτοῦ καὶ εὐνοϊκῶς ἔχεις πρὸς αὐτόν, ἆρα μὴ διαβάλλεσθαι δόξεις ὑπʼ ἐμοῦ; ἀλλὰ καὶ αὐτῷ μοι, ἔφη, ἐγγίγνεται εὔνοια πρὸς οὓς ἂν ὑπολάβω εὐνοϊκῶς ἔχειν πρὸς ἐμέ.
6.35. Then you will permit me to say this about you to those whose friendship you desire. Now if you will give me permission to tell them besides that you are devoted to your friends and nothing gives you so much pleasure as good friends; that you take as much pride in your friends’ fair achievements as in your own, and as much pleasure in your friends’ good as in your own, and never weary of contriving it for your friend’s; and you have made up your mind that a man’s virtue consists in outdoing his friends in kindness and his enemies in mischief; then I think you will find me a useful companion in the quest of good friends.
6.35. ταῦτα μὲν δή, ἔφη ὁ Σωκράτης, ἐξέσται μοι λέγειν περὶ σοῦ πρὸς οὓς ἂν βούλῃ φίλους ποιήσασθαι· ἐὰν δέ μοι ἔτι ἐξουσίαν δῷς λέγειν περὶ σοῦ ὅτι ἐπιμελής τε τῶν φίλων εἶ καὶ οὐδενὶ οὕτω χαίρεις ὡς φίλοις ἀγαθοῖς, καὶ ἐπί τε τοῖς καλοῖς ἔργοις τῶν φίλων ἀγάλλῃ οὐχ ἧττον ἢ ἐπὶ τοῖς ἑαυτοῦ καὶ ἐπὶ τοῖς ἀγαθοῖς τῶν φίλων χαίρεις οὐδὲν ἧττον ἢ ἐπὶ τοῖς ἑαυτοῦ, ὅπως τε ταῦτα γίγνηται τοῖς φίλοις οὐκ ἀποκάμνεις μηχανώμενος, καὶ ὅτι ἔγνωκας ἀνδρὸς ἀρετὴν εἶναι νικᾶν τοὺς μὲν φίλους εὖ ποιοῦντα, τοὺς δʼ ἐχθροὺς κακῶς, πάνυ ἂν οἶμαί σοι ἐπιτήδειον εἶναί με σύνθηρον τῶν ἀγαθῶν φίλων.
6.36. Now why do you say this to me? as if you were not free to say what you choose about me. Not so indeed: I can quote Aspasia against you. She once told me that good matchmakers are successful in making marriages only when the good reports they carry to and fro are true; false reports she would not recommend, for the victims of deception hate one another and the matchmaker too. I am convinced that this is sound, and so I think it is not open to me to say anything in your praise that I can’t say truthfully.
6.36. τί οὖν, ἔφη ὁ Κριτόβουλος, ἐμοὶ τοῦτο λέγεις, ὥσπερ οὐκ ἐπὶ σοὶ ὂν ὅ τι ἂν βούλῃ περὶ ἐμοῦ λέγειν; μὰ Δίʼ οὐχ ὥς ποτε ἐγὼ Ἀσπασίας ἤκουσα· ἔφη γὰρ τὰς ἀγαθὰς προμνηστρίδας μετὰ μὲν ἀληθείας τἀγαθὰ διαγγελλούσας δεινὰς εἶναι συνάγειν ἀνθρώπους εἰς κηδείαν, ψευδομένας δʼ οὐκ ἐθέλειν ἐπαινεῖν· τοὺς γὰρ ἐξαπατηθέντας ἅμα μισεῖν ἀλλήλους τε καὶ τὴν προμνησαμένην. ἃ δὴ καὶ ἐγὼ πεισθεὶς ὀρθῶς ἔχειν ἡγοῦμαι οὐκ ἐξεῖναί μοι περὶ σοῦ λέγειν ἐπαινοῦντι οὐδὲν ὅ τι ἂν μὴ ἀληθεύω.
6.37. It appears, Socrates, that you are the sort of friend to help me if I am in any way qualified to make friends: but if not, you won’t make up a story to help me. How do you think I shall help you best, Critobulus, by false praise, or by urging you to try to be a good man?
6.37. σὺ μὲν ἄρα, ἔφη ὁ Κριτόβουλος, τοιοῦτός μοι φίλος εἶ, ὦ Σώκρατες, οἷος, ἂν μέν τι αὐτὸς ἔχω ἐπιτήδειον εἰς τὸ φίλους κτήσασθαι, συλλαμβάνειν μοι· εἰ δὲ μή, οὐκ ἂν ἐθέλοις πλάσας τι εἰπεῖν ἐπὶ τῇ ἐμῇ ὠφελείᾳ. πότερα δʼ ἄν, ἔφη ὁ Σωκράτης, ὦ Κριτόβουλε, δοκῶ σοι μᾶλλον ὠφελεῖν σε τὰ ψευδῆ ἐπαινῶν ἢ πείθων πειρᾶσθαί σε ἀγαθὸν ἄνδρα γενέσθαι;
6.38. 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?
6.38. εἰ δὲ μὴ φανερὸν οὕτω σοι, ἐκ τῶνδε σκέψαι· εἰ γάρ σε βουλόμενος φίλον ποιῆσαι ναυκλήρῳ ψευδόμενος ἐπαινοίην, φάσκων ἀγαθὸν εἶναι κυβερνήτην, ὁ δέ μοι πεισθεὶς ἐπιτρέψειέ σοι τὴν ναῦν μὴ ἐπισταμένῳ κυβερνᾶν, ἔχεις τινὰ ἐλπίδα μὴ ἂν σαυτόν τε καὶ τὴν ναῦν ἀπολέσαι; ἢ εἴ σοι πείσαιμι κοινῇ τὴν πόλιν ψευδόμενος, ὡς ἂν στρατηγικῷ τε καὶ δικαστικῷ καὶ πολιτικῷ, ἑαυτὴν ἐπιτρέψαι, τί ἂν οἴει σεαυτὸν καὶ τὴν πόλιν ὑπὸ σοῦ παθεῖν; ἢ εἴ τινας ἰδίᾳ τῶν πολιτῶν πείσαιμι ψευδόμενος, ὡς ὄντι οἰκονομικῷ τε καὶ ἐπιμελεῖ, τὰ ἑαυτῶν ἐπιτρέψαι, ἆρʼ οὐκ ἂν πεῖραν διδοὺς ἅμα τε βλαβερὸς εἴης καὶ καταγέλαστος φαίνοιο;
6.39. 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. 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.
6.39. ἀλλὰ συντομωτάτη τε καὶ ἀσφαλεστάτη καὶ καλλίστη ὁδός, ὦ Κριτόβουλε, ὅ τι ἂν βούλῃ δοκεῖν ἀγαθὸς εἶναι, τοῦτο καὶ γενέσθαι ἀγαθὸν πειρᾶσθαι· ὅσαι δʼ ἐν ἀνθρώποις ἀρεταὶ λέγονται, σκοπούμενος εὑρήσεις πάσας μαθήσει τε καὶ μελέτῃ αὐξανομένας. ἐγὼ μὲν οὖν, ὦ Κριτόβουλε, οἶμαι δεῖν ἡμᾶς …· εἰ δὲ σύ πως ἄλλως γιγνώσκεις, δίδασκε. καὶ ὁ Κριτόβουλος, ἀλλʼ αἰσχυνοίμην ἄν, ἔφη, ὦ Σώκρατες, ἀντιλέγων τούτοις· οὔτε γὰρ καλὰ οὔτε ἀληθῆ λέγοιμʼ ἄν.
7.1. 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.
7.1. καὶ μὴν τὰς ἀπορίας γε τῶν φίλων τὰς μὲν διʼ ἄγνοιαν ἐπειρᾶτο γνώμῃ ἀκεῖσθαι, τὰς δὲ διʼ ἔνδειαν διδάσκων κατὰ δύναμιν ἀλλήλοις ἐπαρκεῖν. ἐρῶ δὲ καὶ ἐν τούτοις ἃ σύνοιδα αὐτῷ. Ἀρίσταρχον γάρ ποτε ὁρῶν σκυθρωπῶς ἔχοντα, ἔοικας, ἔφη, ὦ Ἀρίσταρχε, βαρέως φέρειν τι. χρὴ δὲ τοῦ βάρους μεταδιδόναι τοῖς φίλοις· ἴσως γὰρ ἄν τί σε καὶ ἡμεῖς κουφίσαιμεν.
7.2. 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:
7.2. καὶ ὁ Ἀρίσταρχος, ἀλλὰ μήν, ἔφη, ὦ Σώκρατες, ἐν πολλῇ γέ εἰμι ἀπορίᾳ. ἐπεὶ γὰρ ἐστασίασεν ἡ πόλις, πολλῶν φυγόντων εἰς τὸν Πειραιᾶ, συνεληλύθασιν ὡς ἐμὲ καταλελειμμέναι ἀδελφαί τε καὶ ἀδελφιδαῖ καὶ ἀνεψιαὶ τοσαῦται ὥστʼ εἶναι ἐν τῇ οἰκίᾳ τέτταρας καὶ δέκα τοὺς ἐλευθέρους. λαμβάνομεν δὲ οὔτε ἐκ τῆς γῆς οὐδέν· οἱ γὰρ ἐναντίοι κρατοῦσιν αὐτῆς· οὔτʼ ἀπὸ τῶν οἰκιῶν· ὀλιγανθρωπία γὰρ ἐν τῷ ἄστει γέγονε. τὰ ἔπιπλα δὲ οὐδεὶς ὠνεῖται· οὐδὲ δανείσασθαι οὐδαμόθεν ἔστιν ἀργύριον, ἀλλὰ πρότερον ἄν τίς μοι δοκεῖ ἐν τῇ ὁδῷ ζητῶν εὑρεῖν ἢ δανειζόμενος λαβεῖν. χαλεπὸν μὲν οὖν ἐστιν, ὦ Σώκρατες, τοὺς οἰκείους περιορᾶν ἀπολλυμένους, ἀδύνατον δὲ τοσούτους τρέφειν ἐν τοιούτοις πράγμασιν.
7.3. 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.
7.3. ἀκούσας οὖν ταῦτα ὁ Σωκράτης, τί ποτέ ἐστιν, ἔφη, ὅτι Κεράμων μὲν πολλοὺς τρέφων οὐ μόνον ἑαυτῷ τε καὶ τούτοις τὰ ἐπιτήδεια δύναται παρέχειν, ἀλλὰ καὶ περιποιεῖται τοσαῦτα ὥστε καὶ πλουτεῖν, σὺ δὲ πολλοὺς τρέφων δέδοικας μὴ διʼ ἔνδειαν τῶν ἐπιτηδείων ἅπαντες ἀπόλησθε; ὅτι νὴ Δίʼ, ἔφη, ὁ μὲν δούλους τρέφει, ἐγὼ δʼ ἐλευθέρους.
7.4. 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.
7.4. καὶ πότερον, ἔφη, τοὺς παρὰ σοὶ ἐλευθέρους οἴει βελτίους εἶναι ἢ τοὺς παρὰ Κεράμωνι δούλους; ἐγὼ μὲν οἶμαι, ἔφη, τοὺς παρʼ ἐμοὶ ἐλευθέρους. οὐκοῦν, ἔφη, αἰσχρὸν τὸν μὲν ἀπὸ τῶν πονηροτέρων εὐπορεῖν, σὲ δὲ πολλῷ βελτίους ἔχοντα ἐν ἀπορίᾳ εἶναι; νὴ Δίʼ, ἔφη, ὁ μὲν γὰρ τεχνίτας τρέφει, ἐγὼ δʼ ἐλευθερίως πεπαιδευμένους.
7.5. 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.
7.5. ἆρʼ οὖν, ἔφη, τεχνῖταί εἰσιν οἱ χρήσιμόν τι ποιεῖν ἐπιστάμενοι; μάλιστά γʼ, ἔφη. οὐκοῦν χρήσιμά γʼ ἄλφιτα; σφόδρα γε. τί δʼ ἄρτοι; οὐδὲν ἧττον. τί γάρ; ἔφη, ἱμάτιά τε ἀνδρεῖα καὶ γυναικεῖα καὶ χιτωνίσκοι καὶ χλαμύδες καὶ ἐξωμίδες; σφόδρα γʼ, ἔφη, καὶ πάντα ταῦτα χρήσιμα. ἔπειτα, ἔφη, οἱ παρὰ σοὶ τούτων οὐδὲν ἐπίστανται ποιεῖν; πάντα μὲν οὖν, ὡς ἐγᾦμαι.
7.6. Don’t you know, then, that by manufacturing one of these commodities, namely groats, Nausicydes keeps not only himself and his family, but large herds of swine and cattle as well, and has so much to spare that he often undertakes costly public duties; that Cyrebus feeds his whole family well and lives in luxury by baking bread, Demeas of Collytus by making capes, Menon by making cloaks; and most of the Megarians make a good living out of smocks? Yes, of course; for they buy foreign slaves and can force them to make what is convenient, but my household is made up of gentlefolk and relations.
7.6. εἶτʼ οὐκ οἶσθα ὅτι ἀφʼ ἑνὸς μὲν τούτων, ἀλφιτοποιίας, Ναυσικύδης οὐ μόνον ἑαυτόν τε καὶ τοὺς οἰκέτας τρέφει, ἀλλὰ πρὸς τούτοις καὶ ὗς πολλὰς καὶ βοῦς, καὶ περιποιεῖται τοσαῦτα ὥστε καὶ τῇ πόλει πολλάκις λειτουργεῖν, ἀπὸ δὲ ἀρτοποιίας Κύρηβος τήν τε οἰκίαν πᾶσαν διατρέφει καὶ ζῇ δαψιλῶς, Δημέας δʼ ὁ Κολλυτεὺς ἀπὸ χλαμυδουργίας, Μένων δʼ ἀπὸ χλανιδοποιίας, Μεγαρέων δʼ οἱ πλεῖστοι ἀπὸ ἐξωμιδοποιίας διατρέφονται; νὴ Δίʼ, ἔφη, οὗτοι μὲν γὰρ ὠνούμενοι βαρβάρους ἀνθρώπους ἔχουσιν, ὥστʼ ἀναγκάζειν ἐργάζεσθαι ἃ καλῶς ἔχει, ἐγὼ δʼ ἐλευθέρους τε καὶ συγγενεῖς.
7.7. And so, just because they are gentlefolk and related to you, you think they should do nothing but eat and sleep? Do you find that other gentlefolk who live this sort of life are better off and happier than those who are usefully employed in work that they understand? Or is it your experience that idleness and carelessness help men to learn what they ought to know and remember what they learn, to make themselves healthy and strong, and to get and keep things that are of practical use, but industry and carefulness are useless things?
7.7. ἔπειτʼ, ἔφη, ὅτι ἐλεύθεροί τʼ εἰσὶ καὶ συγγενεῖς σοι, οἴει χρῆναι αὐτοὺς μηδὲν ἄλλο ποιεῖν ἢ ἐσθίειν καὶ καθεύδειν; πότερον καὶ τῶν ἄλλων ἐλευθέρων τοὺς οὕτω ζῶντας ἄμεινον διάγοντας ὁρᾷς καὶ μᾶλλον εὐδαιμονίζεις ἢ τούς, ἃ ἐπίστανται χρήσιμα πρὸς τὸν βίον, τούτων ἐπιμελομένους; ἢ τὴν μὲν ἀργίαν καὶ τὴν ἀμέλειαν αἰσθάνῃ τοῖς ἀνθρώποις πρός τε τὸ μαθεῖν, ἃ προσήκει ἐπίστασθαι, καὶ πρὸς τὸ μνημονεύειν, ἃ ἂν μάθωσι, καὶ πρὸς τὸ ὑγιαίνειν τε καὶ ἰσχύειν τοῖς σώμασι καὶ πρὸς τὸ κτήσασθαί τε καὶ σῴζειν τὰ χρήσιμα πρὸς τὸν βίον ὠφέλιμα ὄντα, τὴν δʼ ἐργασίαν καὶ τὴν ἐπιμέλειαν οὐδὲν χρήσιμα;
7.8. When these women learned the work that you say they understand, did they regard it as of no practical use, and had they no intention of taking it up, or did they mean to occupy themselves in it and obtain some benefit from it? Which makes men more prudent, idleness or useful employment? Which makes men more just, work or idle discussions about supplies?
7.8. ἔμαθον δέ, ἃ φὴς αὐτὰς ἐπίστασθαι, πότερον ὡς οὔτε χρήσιμα ὄντα πρὸς τὸν βίον οὔτε ποιήσουσαι αὐτῶν οὐδέν, ἢ τοὐναντίον ὡς καὶ ἐπιμελησόμεναι τούτων καὶ ὠφελησόμεναι ἀπʼ αὐτῶν; ποτέρως γὰρ ἂν μᾶλλον ἄνθρωποι σωφρονοῖεν, ἀργοῦντες ἢ τῶν χρησίμων ἐπιμελόμενοι; ποτέρως δʼ ἂν δικαιότεροι εἶεν, εἰ ἐργάζοιντο ἢ εἰ ἀργοῦντες βουλεύοιντο περὶ τῶν ἐπιτηδείων;
7.9. Besides, at present, I fancy, you don’t love these ladies and they don’t love you: you think they are a tax on you, and they see that you feel them to be a burden. And the danger in this state of things is that dislike may grow and their former gratitude fade away; but if you exert your authority and make them work, you will love them, when you find that they are profitable to you, and they will be fond of you, when they feel that you are pleased with them. Both you and they will like to recall past kindnesses and will strengthen the feeling of gratitude that these engender; thus you will be better friends and feel more at home.
7.9. ἀλλὰ καὶ νῦν μέν, ὡς ἐγᾦμαι, οὔτε σὺ ἐκείνας φιλεῖς οὔτʼ ἐκεῖναι σέ, σὺ μὲν ἡγούμενος αὐτὰς ἐπιζημίους εἶναι σεαυτῷ, ἐκεῖναι δὲ σὲ ὁρῶσαι ἀχθόμενον ἐφʼ ἑαυταῖς· ἐκ δὲ τούτων κίνδυνος μείζω τε ἀπέχθειαν γίγνεσθαι καὶ τὴν προγεγονυῖαν χάριν μειοῦσθαι. ἐὰν δὲ προστατήσῃς ὅπως ἐνεργοὶ ὦσι, σὺ μὲν ἐκείνας φιλήσεις, ὁρῶν ὠφελίμους σεαυτῷ οὔσας, ἐκεῖναι δὲ σὲ ἀγαπήσουσιν, αἰσθόμεναι χαίροντά σε αὐταῖς, τῶν δὲ προγεγονυιῶν εὐεργεσιῶν ἥδιον μεμνημένοι τὴν ἀπʼ ἐκείνων χάριν αὐξήσετε, καὶ ἐκ τούτων φιλικώτερόν τε καὶ οἰκειότερον ἀλλήλοις ἕξετε.
7.10. To be sure, if they were going to do something disgraceful, death would be a better fate. But in point of fact the work they understand is, as it appears, the work considered the most honourable and the most suitable for a woman; and the work that is understood is always done with the greatest ease, speed, pride and pleasure. So do not hesitate to offer them work that will yield a return both to you and to them, and probably they will welcome your proposal.
7.10. εἰ μὲν τοίνυν αἰσχρόν τι ἔμελλον ἐργάσασθαι, θάνατον ἀντʼ αὐτοῦ προαιρετέον ἦν· νῦν δὲ ἃ μὲν δοκεῖ κάλλιστα καὶ πρεπωδέστατα γυναικὶ εἶναι ἐπίστανται, ὡς ἔοικε· πάντες δὲ ἃ ἐπίστανται ῥᾷστά τε καὶ τάχιστα καὶ κάλλιστα καὶ ἥδιστα ἐργάζονται. μὴ οὖν ὄκνει, ἔφη, ταῦτα εἰσηγεῖσθαι αὐταῖς ἃ σοί τε λυσιτελήσει κἀκείναις·
7.11. Well, well, said Aristarchus, your advice seems so good, Socrates, that I think I shall now bring myself to borrow capital to make a start. Hitherto I have had no inclination to do so, knowing that when I had spent the loan I should not have the wherewithal to repay it.
7.11. καί, ὡς εἰκός, ἡδέως ὑπακούσονται. ἀλλὰ νὴ τοὺς θεούς, ἔφη ὁ Ἀρίσταρχος, οὕτω μοι δοκεῖς καλῶς λέγειν, ὦ Σώκρατες, ὥστε πρόσθεν μὲν οὐ προσιέμην δανείσασθαι, εἰδὼς ὅτι ἀναλώσας ὃ ἂν λάβω οὐχ ἕξω ἀποδοῦναι, νῦν δέ μοι δοκῶ εἰς ἔργων ἀφορμὴν ὑπομενεῖν αὐτὸ ποιῆσαι.
7.12. The consequence was that capital was provided and wool purchased. The women worked during dinner and only stopped at the supper hour. There were happy instead of gloomy faces: suspicious glances were exchanged for pleasant smiles. They loved him as a guardian and he liked them because they were useful. Finally Aristarchus came to Socrates and told him this with delight. One objection they have to me, he added: I am the only member of the household who eats the bread of idleness.
7.12. ἐκ τούτων δὲ ἐπορίσθη μὲν ἀφορμή, ἐωνήθη δὲ ἔρια· καὶ ἐργαζόμεναι μὲν ἠρίστων, ἐργασάμεναι δὲ ἐδείπνουν, ἱλαραὶ δὲ ἀντὶ σκυθρωπῶν ἦσαν· καὶ ἀντὶ ὑφορωμένων ἑαυτοὺς ἡδέως ἀλλήλους ἑώρων, καὶ αἱ μὲν ὡς κηδεμόνα ἐφίλουν, ὁ δὲ ὡς ὠφελίμους ἠγάπα. τέλος δὲ ἐλθὼν πρὸς τὸν Σωκράτην χαίρων διηγεῖτο ταῦτά τε καὶ ὅτι αἰτιῶνται αὐτὸν μόνον τῶν ἐν τῇ οἰκίᾳ ἀργὸν ἐσθίειν.
7.13. Then why not tell them the story of the dog? asked Socrates. It is said that when beasts could talk, a sheep said to her master: It is strange that you give us sheep nothing but what we get from the land, though we supply you with wool and lambs and cheese, and yet you share your own food with your dog, who supplies you with none of these things. The dog heard this, and said:
7.13. καὶ ὁ Σωκράτης ἔφη· εἶτα οὐ λέγεις αὐταῖς τὸν τοῦ κυνὸς λόγον; φασὶ γάρ, ὅτε φωνήεντα ἦν τὰ ζῷα, τὴν οἶν πρὸς τὸν δεσπότην εἰπεῖν· θαυμαστὸν ποιεῖς, ὃς ἡμῖν μὲν ταῖς καὶ ἔριά σοι καὶ ἄρνας καὶ τυρὸν παρεχούσαις οὐδὲν δίδως ὅ τι ἂν μὴ ἐκ τῆς γῆς λάβωμεν, τῷ δὲ κυνί, ὃς οὐδὲν τοιοῦτόν σοι παρέχει, μεταδίδως οὗπερ αὐτὸς ἔχεις σίτου.
7.14. Of course he does. Do not I keep you from being stolen by thieves, and carried off by wolves? Why, but for my protection you couldn’t even feed for fear of being killed. And so, they say, the sheep admitted the dog’s claim to preference. Do you then tell these women that you are their watch-dog and keeper, and it is due to you that they live and work in safety and comfort, with none to harm them.
7.14. τὸν κύνα οὖν ἀκούσαντα εἰπεῖν· ναὶ μὰ Δίʼ· ἐγὼ γάρ εἰμι ὁ καὶ ὑμᾶς αὐτὰς σῴζων ὥστε μήτε ὑπʼ ἀνθρώπων κλέπτεσθαι μήτε ὑπὸ λύκων ἁρπάζεσθαι· ἐπεὶ ὑμεῖς γε, εἰ μὴ ἐγὼ προφυλάττοιμι ὑμᾶς, οὐδʼ ἂν νέμεσθαι δύναισθε, φοβούμεναι μὴ ἀπόλησθε. οὕτω δὴ λέγεται καὶ τὰ πρόβατα συγχωρῆσαι τὸν κύνα προτιμᾶσθαι. καὶ σὺ οὖν ἐκείναις λέγε ὅτι ἀντὶ κυνὸς εἶ φύλαξ καὶ ἐπιμελητής, καὶ διὰ σὲ οὐδʼ ὑφʼ ἑνὸς ἀδικούμεναι ἀσφαλῶς τε καὶ ἡδέως ἐργαζόμεναι ζῶσιν.
8.1. Again, on meeting an old comrade after long absence he said: Where do you come from, Eutherus? I came home when the war ended, Socrates, and am now living here, he replied. Since we have lost our foreign property, and my father left me nothing in Attica, I am forced to settle down here now and work for my living with my hands. I think it’s better than begging, especially as I have no security to offer for a loan.
8.1. ἄλλον δέ ποτε ἀρχαῖον ἑταῖρον διὰ χρόνου ἰδών, πόθεν, ἔφη, Εὔθηρε, φαίνῃ; ὑπὸ μὲν τὴν κατάλυσιν τοῦ πολέμου, ἔφη, ὦ Σώκρατες, ἐκ τῆς ἀποδημίας, νυνὶ μέντοι αὐτόθεν. ἐπειδὴ γὰρ ἀφῃρέθημεν τὰ ἐν τῇ ὑπερορίᾳ κτήματα, ἐν δὲ τῇ Ἀττικῇ ὁ πατήρ μοι οὐδὲν κατέλιπεν, ἀναγκάζομαι νῦν ἐπιδημήσας τῷ σώματι ἐργαζόμενος τὰ ἐπιτήδεια πορίζεσθαι. δοκεῖ δέ μοι τοῦτο κρεῖττον εἶναι ἢ δεῖσθαί τινος ἀνθρώπων, ἄλλως τε καὶ μηδὲν ἔχοντα ἐφʼ ὅτῳ ἂν δανειζοίμην.
8.2. And how long will you have the strength, do you think, to earn your living by your work? Oh, not long, of course. But remember, when you get old you will have to spend money, and nobody will be willing to pay you for your labour. True.
8.2. καὶ πόσον χρόνον οἴει σοι, ἔφη, τὸ σῶμα ἱκανὸν εἶναι μισθοῦ τὰ ἐπιτήδεια ἐργάζεσθαι; μὰ τὸν Δίʼ, ἔφη, οὐ πολὺν χρόνον. καὶ μήν, ἔφη, ὅταν γε πρεσβύτερος γένῃ, δῆλον ὅτι δαπάνης μὲν δεήσῃ, μισθὸν δὲ οὐδείς σοι θελήσει τῶν τοῦ σώματος ἔργων διδόναι.
8.3. Then it would be better to take up some kind of work at once that will assure you a competence when you get old, and to go to somebody who is better off and wants an assistant, and get a return for your services by acting as his bailiff, helping to get in his crops and looking after his property.
8.3. ἀληθῆ λέγεις, ἔφη. οὐκοῦν, ἔφη, κρεῖττόν ἐστιν αὐτόθεν τοῖς τοιούτοις τῶν ἔργων ἐπιτίθεσθαι, ἃ καὶ πρεσβυτέρῳ γενομένῳ ἐπαρκέσει, καὶ προσελθόντα τῳ τῶν πλείω χρήματα κεκτημένων, τῷ δεομένῳ τοῦ συνεπιμελησομένου, ἔργων τε ἐπιστατοῦντα καὶ συγκομίζοντα τοὺς καρποὺς καὶ συμφυλάττοντα τὴν οὐσίαν, ὠφελοῦντα ἀντωφελεῖσθαι.
8.4. I shouldn’t like to make myself a slave, Socrates. But surely those who control their cities and take charge of public affairs are thought more respectable, not more slavish on that account.
8.4. χαλεπῶς ἄν, ἔφη, ἐγώ, ὦ Σώκρατες, δουλείαν ὑπομείναιμι. καὶ μὴν οἵ γε ἐν ταῖς πόλεσι προστατεύοντες καὶ τῶν δημοσίων ἐπιμελούμενοι οὐ δουλοπρεπέστεροι ἕνεκα τούτου, ἀλλʼ ἐλευθεριώτεροι νομίζονται.
8.5. Briefly, Socrates, I have no inclination to expose myself to any man’s censure. But, you see, Eutherus, it is by no means easy to find a post in which one is not liable to censure. Whatever one does, it is difficult to avoid mistakes, and it is difficult to escape unfair criticism even if one makes no mistakes. I wonder if you find it easy to avoid complaints entirely even from your present employers.
8.5. ὅλως, ἔφη, ὦ Σώκρατες, τὸ ὑπαίτιον εἶναί τινι οὐ πάνυ προσίεμαι. καὶ μήν, ἔφη, Εὔθηρε, οὐ πάνυ γε ῥᾴδιόν ἐστιν εὑρεῖν ἔργον ἐφʼ ᾧ οὐκ ἄν τις αἰτίαν ἔχοι. χαλεπὸν γὰρ οὕτω τι ποιῆσαι ὥστε μηδὲν ἁμαρτεῖν, χαλεπὸν δὲ καὶ ἀναμαρτήτως τι ποιήσαντα μὴ ἀγνώμονι κριτῇ περιτυχεῖν· ἐπεὶ καὶ οἷς νῦν ἐργάζεσθαι φῂς θαυμάζω εἰ ῥᾴδιόν ἐστιν ἀνέγκλητον διαγίγνεσθαι.
8.6. You should try, therefore, to have no truck with grumblers and to attach yourself to considerate masters; to undertake such duties as you can perform and beware of any that are too much for you, and, whatever you do, to give of your best and put your heart into the business. In this way, I think, you are most likely to escape censure, find relief from your difficulties, live in ease and security, and obtain an ample competence for old age.
8.6. χρὴ οὖν πειρᾶσθαι τοὺς φιλαιτίους φεύγειν καὶ τοὺς εὐγνώμονας διώκειν, καὶ τῶν πραγμάτων ὅσα μὲν δύνασαι ποιεῖν ὑπομένειν, ὅσα δὲ μὴ δύνασαι φυλάττεσθαι, ὅ τι δʼ ἂν πράττῃς, τούτου ὡς κάλλιστα καὶ προθυμότατα ἐπιμελεῖσθαι. οὕτω γὰρ ἥκιστʼ ἂν μέν σε οἶμαι ἐν αἰτίᾳ εἶναι, μάλιστα δὲ τῇ ἀπορίᾳ βοήθειαν εὑρεῖν, ῥᾷστα δὲ καὶ ἀκινδυνότατα ζῆν καὶ εἰς τὸ γῆρας διαρκέστατα.
9.1. I remember that he once heard Criton say that life at Athens was difficult for a man who wanted to mind his own business. At this moment, Criton added, actions are pending against me not because I have done the plaintiffs an injury, but because they think that I would sooner pay than have trouble.
9.1. οἶδα δέ ποτε αὐτὸν καὶ Κρίτωνος ἀκούσαντα, ὡς χαλεπὸν ὁ βίος Ἀθήνησιν εἴη ἀνδρὶ βουλομένῳ τὰ ἑαυτοῦ πράττειν. νῦν γάρ, ἔφη, ἐμέ τινες εἰς δίκας ἄγουσιν, οὐχ ὅτι ἀδικοῦνται ὑπʼ ἐμοῦ, ἀλλʼ ὅτι νομίζουσιν ἥδιον ἄν με ἀργύριον τελέσαι ἢ πράγματα ἔχειν.
9.2. Tell me, Criton, said Socrates, do you keep dogs to fend the wolves from your sheep? Certainly, replied Criton, because it pays me better to keep them. Then why not keep a man who may be able and willing to fend off the attempts to injure you? I would gladly do so were I not afraid that he might turn on me.
9.2. καὶ ὁ Σωκράτης, εἰπέ μοι, ἔφη, ὦ Κρίτων, κύνας δὲ τρέφεις, ἵνα σοι τοὺς λύκους ἀπὸ τῶν προβάτων ἀπερύκωσι; καὶ μάλα, ἔφη· μᾶλλον γάρ μοι λυσιτελεῖ τρέφειν ἢ μή. οὐκ ἂν οὖν θρέψαις καὶ ἄνδρα, ὅστις ἐθέλοι τε καὶ δύναιτο σοῦ ἀπερύκειν τοὺς ἐπιχειροῦντας ἀδικεῖν σε;
9.3. What? don’t you see that it is much pleasanter to profit by humouring a man like you than by quarrelling with him? I assure you there are men in this city who would take pride in your friendship.
9.3. ἡδέως γʼ ἄν, ἔφη, εἰ μὴ φοβοίμην ὅπως μὴ ἐπʼ αὐτόν με τράποιτο. τί δʼ; ἔφη, οὐχ ὁρᾷς ὅτι πολλῷ ἥδιόν ἐστι χαριζόμενον οἵῳ σοὶ ἀνδρὶ ἢ ἀπεχθόμενον ὠφελεῖσθαι; εὖ ἴσθι ὅτι εἰσὶν ἐνθάδε τῶν τοιούτων ἀνδρῶν, οἳ πάνυ ἂν φιλοτιμηθεῖεν φίλῳ σοι χρῆσθαι.
9.4. Thereupon they sought out Archedemus, an excellent speaker and man of affairs, but poor. For he was not one of those who make money unscrupulously, but an honest man, and he would say that it was easy to take forfeit from false accusers. So whenever Criton was storing corn, oil, wine, wool or other farm produce, he would make a present of a portion to Archedemus, and when he sacrificed, he invited him, and in fact lost no similar opportunity of showing courtesy.
9.4. καὶ ἐκ τούτων ἀνευρίσκουσιν Ἀρχέδημον, πάνυ μὲν ἱκανὸν εἰπεῖν τε καὶ πρᾶξαι, πένητα δέ· οὐ γὰρ ἦν οἷος ἀπὸ παντὸς κερδαίνειν, ἀλλὰ φιλόχρηστός τε καὶ ἔφη ῥᾷστον εἶναι ἀπὸ τῶν συκοφαντῶν λαμβάνειν. τούτῳ οὖν ὁ Κρίτων, ὁπότε συγκομίζοι ἢ σῖτον ἢ ἔλαιον ἢ οἶνον ἢ ἔρια ἤ τι ἄλλο τῶν ἐν ἀγρῷ γιγνομένων χρησίμων πρὸς τὸν βίον, ἀφελὼν ⟨ἂν⟩ ἔδωκε· καὶ ὁπότε θύοι, ἐκάλει, καὶ τὰ τοιαῦτα πάντα ἐπεμελεῖτο.
9.5. Archedemus came to regard Criton’s house as a haven of refuge and constantly paid his respects to him. He soon found out that Criton’s false accusers had much to answer for and many enemies. He brought one of them to trial on a charge involving damages or imprisonment.
9.5. νομίσας δὲ ὁ Ἀρχέδημος ἀποστροφήν οἱ τὸν Κρίτωνος οἶκον μάλα περιεῖπεν αὐτόν. καὶ εὐθὺς τῶν συκοφαντούντων τὸν Κρίτωνα ἀνευρίσκει πολλὰ μὲν ἀδικήματα, πολλοὺς δʼ ἐχθρούς· καὶ προσεκαλέσατο εἰς δίκην δημοσίαν, ἐν ᾗ αὐτὸν ἔδει κριθῆναι ὅ τι δεῖ παθεῖν ἢ ἀποτεῖσαι.
9.6. The defendant, conscious that he was guilty on many counts, did all he could to get quit of Archedemus. But Archedemus refused to let him off until he withdrew the action against Criton and compensated him.
9.6. ὁ δὲ συνειδὼς αὑτῷ πολλὰ καὶ πονηρὰ πάντʼ ἐποίει ὥστε ἀπαλλαγῆναι τοῦ Ἀρχεδήμου. ὁ δὲ Ἀρχέδημος οὐκ ἀπηλλάττετο, ἕως τόν τε Κρίτωνα ἀφῆκε καὶ αὐτῷ χρήματα ἔδωκεν.
9.7. Archedemus carried through several other enterprises of a similar kind; and now many of Criton’s friends begged him to make Archedemus their protector, just as when a shepherd has a good dog the other shepherds want to pen their flocks near his, in order to get the use of his dog.
9.7. ἐπεὶ δὲ τοῦτό τε καὶ ἄλλα τοιαῦτα ὁ Ἀρχέδημος διεπράξατο, ἤδη τότε, ὥσπερ ὅταν νομεὺς ἀγαθὸν κύνα ἔχῃ καὶ οἱ ἄλλοι νομεῖς βούλονται πλησίον αὐτοῦ τὰς ἀγέλας ἱστάναι, ἵνα τοῦ κυνὸς ἀπολαύωσιν, οὕτω δὴ καὶ Κρίτωνος πολλοὶ τῶν φίλων ἐδέοντο καὶ σφίσι παρέχειν φύλακα τὸν Ἀρχέδημον.
9.8. Archedemus was glad to humour Criton, and so there was peace not only for Criton but for his friends as well. If anyone whom he had offended reproached Archedemus with flattering Criton because he found him useful, he would answer: Which, then, is disgraceful: to have honest men for your friends, by accepting and returning their favours, and to fall out with rogues; or to treat gentlemen as enemies by trying to injure them, and to make friends of rogues by siding with them, and to prefer their intimacy? Henceforward Archedemus was respected by Criton’s friends and was himself numbered among them.
9.8. ὁ δὲ Ἀρχέδημος τῷ Κρίτωνι ἡδέως ἐχαρίζετο, καὶ οὐχ ὅτι μόνος ὁ Κρίτων ἐν ἡσυχίᾳ ἦν, ἀλλὰ καὶ οἱ φίλοι αὐτοῦ. εἰ δέ τις αὐτῷ τούτων οἷς ἀπήχθετο ὀνειδίζοι ὡς ὑπὸ Κρίτωνος ὠφελούμενος κολακεύοι αὐτόν, πότερον οὖν, ἔφη ὁ Ἀρχέδημος, αἰσχρόν ἐστιν εὐεργετούμενον ὑπὸ χρηστῶν ἀνθρώπων καὶ ἀντευεργετοῦντα τοὺς μὲν τοιούτους φίλους ποιεῖσθαι, τοῖς δὲ πονηροῖς διαφέρεσθαι, ἢ τοὺς μὲν καλοὺς κἀγαθοὺς ἀδικεῖν πειρώμενον ἐχθροὺς ποιεῖσθαι, τοῖς δὲ πονηροῖς συνεργοῦντα πειρᾶσθαι φίλους ποιεῖσθαι καὶ χρῆσθαι τούτοις ἀντʼ ἐκείνων; ἐκ δὲ τούτου εἷς τε τῶν Κρίτωνος φίλων Ἀρχέδημος ἦν καὶ ὑπὸ τῶν ἄλλων Κρίτωνος φίλων ἐτιμᾶτο.
10.1. Again I recall the following conversation between him and his companion Diodorus. Tell me, Diodorus, he said, if one of your servants runs away, do you take steps to bring him back safe?
10.1. οἶδα δὲ καὶ Διοδώρῳ αὐτὸν ἑταίρῳ ὄντι τοιάδε διαλεχθέντα· εἰπέ μοι, ἔφη, ὦ Διόδωρε, ἄν τίς σοι τῶν οἰκετῶν ἀποδρᾷ, ἐπιμελῇ, ὅπως ἀνασώσῃ;
10.2. Yes, of course, he replied, and I invite others to help, by offering a reward for the recovery of the man. And further, if one of your servants is ill, do you take care of him and call in doctors to prevent him dying? Indeed I do. Well, suppose that one of your acquaintance, who is much more useful than your servants, is near being ruined by want, don’t you think it worth your while to take steps to save him?
10.2. καὶ ἄλλους γε νὴ Δίʼ, ἔφη, παρακαλῶ, σῶστρα τούτου ἀνακηρύττων. τί γάρ; ἔφη, ἐάν τίς σοι κάμνῃ τῶν οἰκετῶν, τούτου ἐπιμελῇ καὶ παρακαλεῖς ἰατρούς, ὅπως μὴ ἀποθάνῃ; σφόδρα γʼ, ἔφη. εἰ δέ τίς σοι τῶν γνωρίμων, ἔφη, πολὺ τῶν οἰκετῶν χρησιμώτερος ὢν κινδυνεύει διʼ ἔνδειαν ἀπολέσθαι, οὐκ οἴει σοι ἄξιον εἶναι ἐπιμεληθῆναι ὅπως διασωθῇ;
10.3. Now you know that Hermogenes is a conscientious man and would be ashamed to take a favour from you without making a return. Yet surely it is worth many servants to have a willing, loyal, staunch subordinate, capable of doing what he is told, and not only so, but able to make himself useful unbidden, to think clearly and give advice.
10.3. καὶ μὴν οἶσθά γε ὅτι οὐκ ἀγνώμων ἐστὶν Ἑρμογένης, αἰσχύνοιτο δʼ ἄν, εἰ ὠφελούμενος ὑπὸ σοῦ μὴ ἀντωφελοίη σε· καίτοι τὸ ὑπηρέτην ἑκόντα τε καὶ εὔνουν καὶ παραμόνιμον καὶ τὸ κελευόμενον ἱκανὸν ποιεῖν ἔχειν, καὶ μὴ μόνον τὸ κελευόμενον ἱκανὸν ὄντα ποιεῖν, ἀλλὰ δυνάμενον καὶ ἀφʼ ἑαυτοῦ χρήσιμον εἶναι καὶ προνοεῖν καὶ προβουλεύεσθαι πολλῶν οἰκετῶν οἶμαι ἀντάξιον εἶναι.
10.4. Good householders, you know, say that the right time to buy is when a valuable article can be bought at a low price; and in these times the circumstances afford an opportunity of acquiring good friends very cheap.
10.4. οἱ μέντοι ἀγαθοὶ οἰκονόμοι, ὅταν τὸ πολλοῦ ἄξιον μικροῦ ἐξῇ πρίασθαι, τότε φασὶ δεῖν ὠνεῖσθαι· νῦν δὲ διὰ τὰ πράγματα εὐωνοτάτους ἔστι φίλους ἀγαθοὺς κτήσασθαι.
10.5. Thank you, Socrates, said Diodorus, pray bid Hermogenes call on me. No, indeed I won’t, said he; for in my opinion it is at least as good for you to go to him yourself as to invite him to come to you, and you have quite as much to gain as he by doing so.
10.5. καὶ ὁ Διόδωρος, ἀλλὰ καλῶς γε, ἔφη, λέγεις, ὦ Σώκρατες, καὶ κέλευσον ἐλθεῖν ὡς ἐμὲ τὸν Ἑρμογένην. μὰ Δίʼ, ἔφη, οὐκ ἔγωγε· νομίζω γὰρ οὔτε σοὶ κάλλιον εἶναι τὸ καλέσαι ἐκεῖνον τοῦ αὐτὸν ἐλθεῖν πρὸς ἐκεῖνον οὔτʼ ἐκείνῳ μεῖζον ἀγαθὸν τὸ πραχθῆναι ταῦτα ἢ σοί.
10.6. The consequence was that Diodorus set off to visit Hermogenes; and in return for a small sum he acquired a friend who made a point of thinking how he could help and please him either by word or deed.
10.6. οὕτω δὴ ὁ Διόδωρος ᾤχετο πρὸς τὸν Ἑρμογένην· καὶ οὐ πολὺ τελέσας ἐκτήσατο φίλον, ὃς ἔργον εἶχε σκοπεῖν ὅ τι ἂν ἢ λέγων ἢ πράττων ὠφελοίη τε καὶ εὐφραίνοι Διόδωρον.