The Memorabilia

Well, upon my word (Aristarchus answered), I like so well what you say, Socrates, that though hitherto I have not been disposed to borrow, knowing that when I had spent what I got I should not be in a condition to repay, I think I can now bring myself to do so in order to raise a fund for these works.

Thereupon a capital was provided; wools were purchased; the good man's relatives set to work, and even whilst they breakfasted they worked, and on and on till work was ended and they supped. Smiles took the place of frowns; they no longer looked askance with suspicion, but full into each other's eyes with happiness. They loved their kinsman for his kindness to them. He became attached to them as helpmates; and the end of it all was, he came to Socrates and told him with delight how matters fared; "and now," he added, "they tax me with being the only drone in the house, who sit and eat the bread of idleness."

To which Socrates: Why do not you tell them the fable of the dog? (10) Once on a time, so goes the story, when beasts could speak, the sheep said to her master, "What a marvel is this, master, that to us, your own sheep, who provide you with fleeces and lambs and cheese, you give nothing, save only what we may nibble off earth's bosom; but with this dog of yours, who provides you with nothing of the sort, you share the very meat out of your mouth." When the dog heard these words, he answered promptly, "Ay, in good sooth, for is it not I who keep you safe and sound, you sheep, so that you are not stolen by man nor harried by wolves; since, if I did not keep watch over you, you would not be able so much as to graze afield, fearing to be destroyed." And so, says the tale, the sheep had to admit that the dog was rightly preferred to themselves in honour. And so do you tell your flock yonder that like the dog in the fable you are their guardian and overseer, and it is thanks to you that they are protected from evil and evildoers, so that they work their work and live their lives in blissful security.

(10) See Joseph Jacobs, "The Fables of Aesop," vol. i. p. 26 foll., for "a complete list of the Fables given in Greek literature up to the fall of Greek independence." Cf. Hesiod, "Works and Days," 202 foll.; Archilochus, 89 (60), Bergk; Herod. i. 141; Aesch. "Myrmid." fr. 123; Aristot. "Rhet." II. xx.

The other answered: From abroad, just before the close of the war; but at present from the city itself. (1) You see, since we have been denuded of our possessions across the frontier, (2) and my father left me nothing in Attica, I must needs bide at home, and provide myself with the necessaries of life by means of bodily toil, which seems preferable to begging from another, especially as I have no security on which to raise a loan.

Soc. Would it not be better then to apply yourself at once to such work as will stand you in good stead when you are old—that is, address yourself to some large proprietor who needs an assistant in managing his estate? (3) By superintending his works, helping to get in his crops, and guarding his property in general, you will be a benefit to the estate and be benefited in return.

Soc. And yet, Eutherus, it would be hard to find a work which did not involve some liability to account; in fact it is difficult to do anything without some mistake or other, and no less difficult, if you should succeed in doing it immaculately, to escape all unfriendly criticism. I wonder now whether you find it easy to get through your present occupations entirely without reproach. No? Let me tell you what you should do. You should avoid censorious persons and attach yourself to the considerate and kind-hearted, and in all your affairs accept with a good grace what you can and decline what you feel you cannot do. Whatever it be, do it heart and soul, and make it your finest work. (4) There lies the method at once to silence fault-finders and to minister help to your own difficulties. Life will flow smoothly, risks will be diminished, provision against old age secured.

As, for instance, at this moment (Crito proceeded) there are a set of fellows threatening me with lawsuits, not because they have any misdemeanour to allege against me, but simply under the conviction that I will sooner pay a sum of money than be troubled further.

What! (rejoined Socrates), do you not see that to gratify a man like yourself is far pleasanter as a matter of self-interest than to quarrel with you? You may be sure there are plenty of people here who will take the greatest pride in making you their friend.

Accordingly, they sought out Archedemus, (2) a practical man with a clever tongue in his head (3) but poor; the fact being, he was not the sort to make gain by hook or by crook, but a lover of honesty and of too good a nature himself to make his living as a pettifogger.

(4) Crito would then take the opportunity of times of harvesting and put aside small presents for Achedemus of corn and oil, or wine, or wool, or any other of the farm produce forming the staple commodities of life, or he would invite him to a sacrificial feast, and otherwise pay him marked attention. Archedemus, feeling that he had in Crito's house a harbour of refuge, could not make too much of his patron, and ere long he had hunted up a long list of iniquities which could be lodged against Crito's pettifogging persecutors themselves, and not only their numerous crimes but their numerous enemies; and presently he prosecuted one of them in a public suit, where sentence would be given against him "what to suffer or what to pay."

(5) The accused, conscious as he was of many rascally deeds, did all he could to be quit of Archedemus, but Archedemus was not to be got rid of. He held on until he had made the informer not only loose his hold of Crito but pay himself a sum of money; and now that Archedemus had achieved this and other similar victories, it is easy to guess what followed.

(6) It was just as when some shepherd has got a very good dog, all the other shepherds wish to lodge their flocks in his neighbourhood that they too may reap the benefit of him. So a number of Crito's friends came begging him to allow Archedemus to be their guardian also, and Archedemus was overjoyed to do something to gratify Crito, and so it came about that not only Crito abode in peace, but his friends likewise. If any of those people with whom Archedemus was not on the best of terms were disposed to throw it in his teeth that he accepted his patron's benefits and paid in flatteries, he had a ready retort: "Answer me this question—which is the more scandalous, to accept kindnesses from honest folk and to repay them, with the result that I make such people my friends but quarrel with knaves, or to make enemies of honourable gentlemen (7) by attempts to do them wrong, with the off-chance indeed of winning the friendship of some scamps in return for my co-operation, but the certainty of losing in the tone of my acquaintances?" (8)

(2) Archedemus, possibly the demagogue, "Hell." I. vii. 2. So Cobet, "P. X.," but see Grote, "H. G." viii. 245. (3) Lit. "very capable of speech and action"—the writer's favourite formula for the well-trained Athenian who can speak fluently and reason clearly, and act energetically and opportunely. (4) Reading {kai euphuesteros on} (or {e os})... {apo sukophanton} (or {sukophantion}), after Cobet, "P. X." s.v. Archedemus. The MSS. give {kai ephe raston einai}—"nothing is easier," he said, "than recovering from sycophants." (5) For this formula cf. "Econ." vi. 24. Cf. Plat. "Statesm." 299 A. (6) {ede tote}. Cf. Plat. "Laws," vi. 778 C. (7) Lit. the {kaloi kagathoi}, which like {khrestous} and {ponerous} has a political as well as an ethical meaning. (8) Lit. "must associate with these (the {ponerois}) instead of those (the {kalois te kagathois}).