The Economist · Chapter 4I (2)
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(11) Reading {e os pleista}, al. {e oi pleistoi} = "to bring about disaster in most cases."
Crit. Ought the husband or the wife to bear the blame of that?
Soc. If it goes ill with the sheep we blame the shepherd, as a rule, or if a horse shows vice we throw the blame in general upon the rider. But in the case of women, supposing the wife to have received instruction from her husband and yet she delights in wrong-doing, (12) it may be that the wife is justly held to blame; but supposing he has never tried to teach her the first principles of "fair and noble" conduct, (13) and finds her quite an ignoramus (14) in these matters, surely the husband will be justly held to blame. But come now (he added), we are all friends here; make a clean breast of it, and tell us, Critobulus, the plain unvarnished truth: Is there an one to whom you are more in the habit of entrusting matters of importance than to your wife?
(12) Cf. "Horsemanship," vi. 5, of a horse "to show vice." (13) Or, "things beautiful and of good report." (14) Al. "has treated her as a dunce, devoid of this high knowledge."
Crit. There is no one.
Soc. And is there any one with whom you are less in the habit of conversing than with your wife?
Crit. Not many, I am forced to admit.
Soc. And when you married her she was quite young, a mere girl—at an age when, as far as seeing and hearing go, she had the smallest acquaintance with the outer world?
Crit. Certainly.
Soc. Then would it not be more astonishing that she should have real knowledge how to speak and act than that she should go altogether astray?
Crit. But let me ask you a question, Socrates: have those happy husbands, you tell us of, who are blessed with good wives educated them themselves?
Soc. There is nothing like investigation. I will introduce you to Aspasia, (15) who will explain these matters to you in a far more scientific way than I can. My belief is that a good wife, being as she is the partner in a common estate, must needs be her husband's counterpoise and counterpart for good; since, if it is through the transactions of the husband, as a rule, that goods of all sorts find their way into the house, yet it is by means of the wife's economy and thrift that the greater part of the expenditure is checked, and on the successful issue or the mishandling of the same depends the increase or impoverishment of a whole estate. And so with regard to the remaining arts and sciences, I think I can point out to you the ablest performers in each case, if you feel you have any further need of help. (16)
(15) Aspasia. See "Mem." II. vi. 36. (16) Al. "there are successful performers in each who will be happy to illustrate any point in which you think you need," etc.
IV
But why need you illustrate all the sciences, Socrates? (Critobulus asked): it would not be very easy to discover efficient craftsmen of all the arts, and quite impossible to become skilled in all one's self. So, please, confine yourself to the nobler branches of knowledge as men regard them, such as it will best befit me to pursue with devotion; be so good as to point me out these and their performers, and, above all, contribute as far as in you lies the aid of your own personal instruction.
Soc. A good suggestion, Critobulus, for the base mechanic arts, so called, have got a bad name; and what is more, are held in ill repute by civilised communities, and not unreasonably; seeing they are the ruin of the bodies of all concerned in them, workers and overseers alike, who are forced to remain in sitting postures and to hug the loom, or else to crouch whole days confronting a furnace. Hand in hand with physical enervation follows apace enfeeblement of soul: while the demand which these base mechanic arts makes on the time of those employed in them leaves them no leisure to devote to the claims of friendship and the state. How can such folk be other than sorry friends and ill defenders of the fatherland? So much so that in some states, especially those reputed to be warlike, no citizen (1) is allowed to exercise any mechanical craft at all.
(1) "In the strict sense," e.g. the Spartiates in Sparta. See "Pol. Lac." vii.; Newman, op. cit. i. 99, 103 foll.
Crit. Then which are the arts you would counsel us to engage in?
Soc. Well, we shall not be ashamed, I hope, to imitate the kings of Persia? (2) That monarch, it is said, regards amongst the noblest and most necessary pursuits two in particular, which are the arts of husbandry and war, and in these two he takes the strongest interest.
(2) "It won't make us blush actually to take a leaf out of the great king's book." As to the Greek text at this point see the commentators, and also a note by Mr. H. Richers in the "Classical Review," x. 102.
What! (Critobulus exclaimed); do you, Socrates, really believe that the king of Persia pays a personal regard to husbandry, along with all his other cares?
Soc. We have only to investigate the matter, Critobulus, and I daresay we shall discover whether this is so or not. We are agreed that he takes strong interest in military matters; since, however numerous the tributary nations, there is a governor to each, and every governor has orders from the king what number of cavalry, archers, slingers and targeteers (3) it is his business to support, as adequate to control the subject population, or in case of hostile attack to defend the country. Apart from these the king keeps garrisons in all the citadels. The actual support of these devolves upon the governor, to whom the duty is assigned. The king himself meanwhile conducts the annual inspection and review of troops, both mercenary and other, that have orders to be under arms. These all are simultaneously assembled (with the exception of the garrisons of citadels) at the mustering ground, (4) so named. That portion of the army within access of the royal residence the king reviews in person; the remainder, living in remoter districts of the empire, he inspects by proxy, sending certain trusty representatives. (5) Wherever the commandants of garrisons, the captains of thousands, and the satraps (6) are seen to have their appointed members complete, and at the same time shall present their troops equipped with horse and arms in thorough efficiency, these officers the king delights to honour, and showers gifts upon them largely. But as to those officers whom he finds either to have neglected their garrisons, or to have made private gain of their position, these he heavily chastises, deposing them from office, and appointing other superintendents (7) in their stead. Such conduct, I think we may say, indisputably proves the interest which he takes in matters military.
(3) Or, Gerrophoroi, "wicker-shield bearers." (4) Or, "rendezvous"; "the 'Champ de Mars' for the nonce." Cf. "Cyrop." VI. ii. 11. (5) Lit. "he sends some of the faithful to inspect." Cf. our "trusty and well-beloved." (6) See, for the system, Herod. iii. 89 foll.; "Cyrop." VIII. vi. 11. (7) Or, as we say, "inspecting officers." Cf. "Cyrop." VIII. i. 9.
Further than this, by means of a royal progress through the country, he has an opportunity of inspecting personally some portion of his territory, and again of visiting the remainder in proxy as above by trusty representatives; and wheresoever he perceives that any of his governors can present to him a district thickly populated, and the soil in a state of active cultivation, full of trees and fruits, its natural products, to such officers he adds other territory, adorning them with gifts and distinguishing them by seats of honour. But those officers whose land he sees lying idle and with but few inhabitants, owing either to the harshness of their government, their insolence, or their neglect, he punishes, and making them to cease from their office he appoints other rulers in their place.... Does not this conduct indicate at least as great an anxiety to promote the active cultivation of the land by its inhabitants as to provide for its defence by military occupation? (8)
(8) Lit. "by those who guard and garrison it."
Moreover, the governors appointed to preside over these two departments of state are not one and the same. But one class governs the inhabitants proper including the workers of the soil, and collects the tribute from them, another is in command of the armed garrisons. If the commandant (9) protects the country insufficiently, the civil governor of the population, who is in charge also of the productive works, lodges accusation against the commandant to the effect that the inhabitants are prevented working through deficiency of protection. Or if again, in spite of peace being secured to the works of the land by the military governor, the civil authority still presents a territory sparse in population and untilled, it is the commandant's turn to accuse the civil ruler. For you may take it as a rule, a population tilling their territory badly will fail to support their garrisons and be quite unequal to paying their tribute. Where a satrap is appointed he has charge of both departments. (10)
(9) Or, "garrison commandant." Lit. "Phrourarch." (10) The passage reads like a gloss. See about the Satrap, "Hell." III. i. 10; "Cyrop." VIII. vi. 1; "Anab." I. ix. 29 foll.
Thereupon Critobulus: Well, Socrates (said he), if such is his conduct, I admit that the great king does pay attention to agriculture no less than to military affairs.
And besides all this (proceeded Socrates), nowhere among the various countries which he inhabits or visits does he fail to make it his first care that there shall be orchards and gardens, parks and "paradises," as they are called, full of all fair and noble products which the earth brings forth; and within these chiefly he spends his days, when the season of the year permits.
Crit. To be sure, Socrates, it is a natural and necessary conclusion that when the king himself spends so large a portion of his time there, his paradises should be furnished to perfection with trees and all else beautiful that earth brings forth.
Soc. And some say, Critobulus, that when the king gives gifts, he summons in the first place those who have shown themselves brave warriors, since all the ploughing in the world were but small gain in the absence of those who should protect the fields; and next to these he summons those who have stocked their countries best and rendered them productive, on the principle that but for the tillers of the soil the warriors themselves could scarcely live. And there is a tale told of Cyrus, the most famous prince, I need not tell you, who ever wore a crown, (11) how on one occasion he said to those who had been called to receive the gifts, "it were no injustice, if he himself received the gifts due to warriors and tillers of the soil alike," for "did he not carry off the palm in stocking the country and also in protecting the goods with which it had been stocked?"
(11) Lit. "the most glorious king that ever lived." The remark would seem to apply better to Cyrus the Great. Nitsche and others regard these SS. 18, 19 as interpolated. See Schenkl ad loc.
Crit. Which clearly shows, Socrates, if the tale be true, that this same Cyrus took as great a pride in fostering the productive energies of his country and stocking it with good things, as in his reputation as a warrior.
Soc. Why, yes indeed, had Cyrus lived, I have no doubt he would have proved the best of rulers, and in support of this belief, apart from other testimony amply furnished by his life, witness what happened when he marched to do battle for the sovereignty of Persia with his brother. Not one man, it is said, (12) deserted from Cyrus to the king, but from the king to Cyrus tens of thousands. And this also I deem a great testimony to a ruler's worth, that his followers follow him of their own free will, and when the moment of danger comes refuse to part from him. (13) Now this was the case with Cyrus. His friends not only fought their battles side by side with him while he lived, but when he died they too died battling around his dead body, one and all, excepting only Ariaeus, who was absent at his post on the left wing of the army. (14) But there is another tale of this same Cyrus in connection with Lysander, who himself narrated it on one occasion to a friend of his in Megara. (15)
(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."
V
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)
(5) See "Hellenica Essays," p. 341. (6) Lit. "each most necessary operation must ever be in season."
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.
(7) Lit. "farming is best adapted to rearing horses along with other produce." (8) Lit. "to labour willingly and earnestly at hunting earth helps to incite us somewhat."
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)
(9) Cf. "Hipparch," viii. 8. (10) Cf. "Hunting," xii. 1 foll.
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.
(14) Or, "to appoint the festal board most bounteously."
For myself, I marvel greatly if it has ever fallen to the lot of freeborn man to own a choicer possession, or to discover an occupation more seductive, or of wider usefulness in life than this.
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.
(21) "The lure of happy prospects." See "Horsemanship," iii. 1.
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.
(22) Or, "lie waste and barren as the blown sea-sand."
These utterances drew from Critobulus a comment:
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)
(23) See Virg. "Georg." iii. 441 foll.: "Turpis oves tentat scabies, ubi frigidus imber."
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.
(24) See "Hell." III. i. 16 foll., of Dercylidas. (25) "Every kind of produce, succulent (like the grape and olive) or dry (like wheat and barley, etc.)"
VI
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)
(1) Lit. "with the gods," and for the sentiment see below, x. 10; "Cyrop." III. i. 15; "Hipparch," ix. 3. (2) For {bioteuein} cf. Pind. "Nem." iv. 11, and see Holden ad loc.
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)
(3) Lit. "try whether we can go through the remaining steps with like..."
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.
(4) This S. 6 has no parallel supra. See Breit. and Schenkl ad loc. for attempts to cure the text. (5) See Cobet, "N. L." 580, reading {uphemenous}, or if {aphemenous} transl. "to abandon."
Next we held it as proved that there was no better employment for a gentleman—we described him as a man beautiful and good—than this of husbandry, by which human beings procure to themselves the necessaries of life. This same employment, moreover, was, as we agreed, at once the easiest to learn (6) and the pleasantest to follow, since it gives to the limbs beauty and hardihood, whilst permitting (7) to the soul leisure to satisfy the claims of friendship and of civic duty.
(6) {raste mathein}. Vide infra, not supra. (7) Lit. "least allowing the soul no leisure to care for friends and state withal."
Again it seemed to us that husbandry acts as a spur to bravery in the hearts of those that till the fields, (8) inasmuch as the necessaries of life, vegetable and animal, under her auspices spring up and are reared outside the fortified defences of the city. For which reason also this way of life stood in the highest repute in the eyes of statesmen and commonwealths, as furnishing the best citizens and those best disposed to the common weal. (9)