The Economist

(12) Cf. "Anab." I. ix. 29 foll. (13) Cf. "Hiero," xi. 12, and our author passim. (14) See "Anab." ib. 31. (15) Possibly to Xenophon himself {who may have met Lysander on his way back after the events of the "Anabasis," and implying this dialogue is concocted, since Socrates died before Xenophon returned to Athens, if he did return at that period.}

Lysander, it seems, had gone with presents sent by the Allies to Cyrus, who entertained him, and amongst other marks of courtesy showed him his "paradise" at Sardis. (16) Lysander was astonished at the beauty of the trees within, all planted (17) at equal intervals, the long straight rows of waving branches, the perfect regularity, the rectangular (18) symmetry of the whole, and the many sweet scents which hung about them as they paced the park. In admiration he exclaimed to Cyrus: "All this beauty is marvellous enough, but what astonishes me still more is the talent of the artificer who mapped out and arranged for you the several parts of this fair scene." (19) Cyrus was pleased by the remark, and said: "Know then, Lysander, it is I who measured and arranged it all. Some of the trees," he added, "I planted with my own hands." Then Lysander, regarding earnestly the speaker, when he saw the beauty of his apparel and perceived its fragrance, the splendour (20) also of the necklaces and armlets, and other ornaments which he wore, exclaimed: "What say you, Cyrus? did you with your own hands plant some of these trees?" whereat the other: "Does that surprise you, Lysander?

I swear to you by Mithres, (21) when in ordinary health I never dream of sitting down to supper without first practising some exercise of war or husbandry in the sweat of my brow, or venturing some strife of honour, as suits my mood." "On hearing this," said Lysander to his friend, "I could not help seizing him by the hand and exclaiming, 'Cyrus, you have indeed good right to be a happy man, (22) since you are happy in being a good man.'" (23)

(16) See "Hell." I. v. 1. (17) Reading {oi' isou pephuteumena}, or if {ta pephuteumena}, transl. "the various plants ranged." (18) Cf. Dion. Hal. "de Comp." p. 170; Cic. "de Senect." S. 59. (19) Lit. "of these" {deiktikos}, i.e. pointing to the various beauties of the scenery. (20) Reading {to kallos}. (21) The Persian "Sun-God." See "Cyrop." VII. v. 53; Strab. xv. 3. 13. (22) Or, "fortunate." (23) Or, "you are a good man, and thereby fortunate."

All this I relate to you (continued Socrates) to show you that quite high and mighty (1) people find it hard to hold aloof from agriculture, devotion to which art would seem to be thrice blest, combining as it does a certain sense of luxury with the satisfaction of an improved estate, and such a training of physical energies as shall fit a man to play a free man's part. (2) Earth, in the first place, freely offers to those that labour all things necessary to the life of man; and, as if that were not enough, makes further contribution of a thousand luxuries. (3) It is she who supplies with sweetest scent and fairest show all things wherewith to adorn the altars and statues of the gods, or deck man's person. It is to her we owe our many delicacies of flesh or fowl or vegetable growth; (4) since with the tillage of the soil is closely linked the art of breeding sheep and cattle, whereby we mortals may offer sacrifices well pleasing to the gods, and satisfy our personal needs withal.

(1) Lit. "Not even the most blessed of mankind can abstain from." See Plat. "Rep." 344 B, "The superlatively best and well-to-do." (2) Lit. "Devotion to it would seem to be at once a kind of luxury, an increase of estate, a training of the bodily parts, so that a man is able to perform all that a free man should." (3) Al. "and further, to the maintenance of life she adds the sources of pleasure in life." (4) Lit. "she bears these and rears those."

And albeit she, good cateress, pours out her blessings upon us in abundance, yet she suffers not her gifts to be received effeminately, but inures her pensioners to suffer glady summer's heat and winter's cold. Those that labour with their hands, the actual delvers of the soil, she trains in a wrestling school of her own, adding strength to strength; whilst those others whose devotion is confined to the overseeing eye and to studious thought, she makes more manly, rousing them with cock-crow, and compelling them to be up and doing in many a long day's march. (5) Since, whether in city or afield, with the shifting seasons each necessary labour has its hour of performance. (6)

Or to turn to another side. Suppose it to be a man's ambition to aid his city as a trooper mounted on a charger of his own: why not combine the rearing of horses with other stock? it is the farmer's chance. (7) Or would your citizen serve on foot? It is husbandry that shall give him robustness of body. Or if we turn to the toil-loving fascination of the chase, (8) here once more earth adds incitement, as well as furnishing facility of sustenance for the dogs as by nurturing a foster brood of wild animals. And if horses and dogs derive benefit from this art of husbandry, they in turn requite the boon through service rendered to the farm. The horse carries his best of friends, the careful master, betimes to the scene of labour and devotion, and enables him to leave it late. The dog keeps off the depredations of wild animals from fruits and flocks, and creates security in the solitary place.

Earth, too, adds stimulus in war-time to earth's tillers; she pricks them on to aid the country under arms, and this she does by fostering her fruits in open field, the prize of valour for the mightiest. (9) For this also is the art athletic, this of husbandry; as thereby men are fitted to run, and hurl the spear, and leap with the best. (10)

This, too, is that kindliest of arts which makes requital tenfold in kind for every work of the labourer. (11) She is the sweet mistress who, with smile of welcome and outstretched hand, greets the approach of her devoted one, seeming to say, Take from me all thy heart's desire. She is the generous hostess; she keeps open house for the stranger. (12) For where else, save in some happy rural seat of her devising, shall a man more cheerily cherish content in winter, with bubbling bath and blazing fire? or where, save afield, in summer rest more sweetly, lulled by babbling streams, soft airs, and tender shades? (13)

(11) Lit. "What art makes an ampler return for their labour to those who work for her? What art more sweetly welcomes him that is devoted to her?" (12) Lit. "What art welcomes the stranger with greater prodigality?" (13) See "Hellenica Essays," p. 380; and as still more to the point, Cowley's Essays: "Of Agriculture," passim.

Her high prerogative it is to offer fitting first-fruits to high heaven, hers to furnish forth the overflowing festal board. (14) Hers is a kindly presence in the household. She is the good wife's favourite, the children long for her, she waves her hand winningly to the master's friends.

But, furthermore, earth of her own will (15) gives lessons in justice and uprightness to all who can understand her meaning, since the nobler the service of devotion rendered, the ampler the riches of her recompense. (16) One day, perchance, these pupils of hers, whose conversation in past times was in husbandry, (17) shall, by reason of the multitude of invading armies, be ousted from their labours. The work of their hands may indeed be snatched from them, but they were brought up in stout and manly fashion. They stand, each one of them, in body and soul equipped; and, save God himself shall hinder them, they will march into the territory of those their human hinderers, and take from them the wherewithal to support their lives. Since often enough in war it is surer and safer to quest for food with sword and buckler than with all the instruments of husbandry.

(15) Reading {thelousa}, vulg., or if after Cobet, {theos ousa}, transl. "by sanction of her divinity." With {thelousa} Holden aptly compares Virgil's "volentia rura," "Georg." ii. 500. (16) "That is, her 'lex talionis.'" (17) "Engaged long time in husbandry."

But there is yet another lesson to be learnt in the public shool of husbandry (18)—the lesson of mutual assistance. "Shoulder to shoulder" must we march to meet the invader; (19) "shoulder to shoulder" stand to compass the tillage of the soil. Therefore it is that the husbandman, who means to win in his avocation, must see that he creates enthusiasm in his workpeople and a spirit of ready obedience; which is just what a general attacking an enemy will scheme to bring about, when he deals out gifts to the brave and castigation (20) to those who are disorderly.

(18) Lit. "But again, husbandry trains up her scholars side by side in lessons of..." (19) {sun anthropois}, "man with his fellow-man," is the "mot d'order" (cf. the author's favourite {sun theois}); "united human effort." (20) "Lashes," "punishment." Cf. "Anab." II. vi. 10, of Clearchus.

Nor will there be lacking seasons of exhortation, the general haranguing his troops and the husbandman his labourers; nor because they are slaves do they less than free men need the lure of hope and happy expectation, (21) that they may willingly stand to their posts.

It was an excellent saying of his who named husbandry "the mother and nurse of all the arts," for while agriculture prospers all other arts like are vigorous and strong, but where the land is forced to remain desert, (22) the spring that feeds the other arts is dried up; they dwindle, I had almost said, one and all, by land and sea.

Socrates (he said), for my part I agree with all you say; only, one must face the fact that in agriculture nine matters out of ten are beyond man's calculation. Since at one time hailstones and another frost, at another drought or a deluge of rain, or mildew, or other pest, will obliterate all the fair creations and designs of men; or behold, his fleecy flocks most fairly nurtured, then comes murrain, and the end most foul destruction. (23)

To which Socrates: Nay, I thought, Critobulus, you full surely were aware that the operations of husbandry, no less than those of war, lie in the hands of the gods. I am sure you will have noted the behaviour of men engaged in war; how on the verge of military operations they strive to win the acceptance of the divine powers; (24) how eagerly they assail the ears of heaven, and by dint of sacrifices and omens seek to discover what they should and what they should not do. So likewise as regards the processes of husbandry, think you the propitiation of heaven is less needed here? Be well assured (he added) the wise and prudent will pay service to the gods on behalf of moist fruits and dry, (25) on behalf of cattle and horses, sheep and goats; nay, on behalf of all their possessions, great and small, without exception.

Your words (Critobulus answered) command my entire sympathy, when you bid us endeavour to begin each work with heaven's help, (1) seeing that the gods hold in their hands the issues alike of peace and war. So at any rate will we endeavour to act at all times; but will you now endeavour on your side to continue the discussion of economy from the point at which you broke off, and bring it point by point to its conclusion? What you have said so far has not been thrown away on me. I seem to discern already more clearly, what sort of behaviour is necessary to anything like real living. (2)

Socrates replied: What say you then? Shall we first survey the ground already traversed, and retrace the steps on which we were agreed, so that, if possible we may conduct the remaining portion of the argument to its issue with like unanimity? (3)

Crit. Why, yes! If it is agreeable for two partners in a business to run through their accounts without dispute, so now as partners in an argument it will be no less agreeable to sum up the points under discussion, as you say, with unanimity.

Soc. Well, then, we agreed that economy was the proper title of a branch of knowledge, and this branch of knowledge appeared to be that whereby men are enabled to enhance the value of their houses or estates; and by this word "house or estate" we understood the whole of a man's possessions; and "possessions" again we defined to include those things which the possessor should find advantageous for the purposes of his life; and things advantageous finally were discovered to mean all that a man knows how to use and turn to good account. Further, for a man to learn all branches of knowledge not only seemed to us an impossibility, but we thought we might well follow the example of civil communities in rejecting the base mechanic arts so called, on the ground that they destroy the bodies of the artisans, as far as we can see, and crush their spirits.

The clearest proof of this, we said, (4) could be discovered if, on the occasion of a hostile inroad, one were to seat the husbandmen and the artisans apart in two divisions, and then proceed to put this question to each group in turn: "Do you think it better to defend our country districts or to retire from the fields (5) and guard the walls?" And we anticipated that those concerned with the soil would vote to defend the soil; while the artisans would vote not to fight, but, in docile obedience to their training, to sit with folded hands, neither expending toil nor venturing their lives.