The Economist [35]
with others from the royal code[7] where applicable; and so I do my best to shape the members of my household into the likeness of just men concerning that which passes through their hands. And now observe--the laws first mentioned act as penalties, deterrent to transgressors only; whereas the royal code aims higher: by it not only is the malefactor punished, but the righteous and just person is rewarded.[8] The result is, that many a man, beholding how the just grow ever wealthier than the unjust, albeit harbouring in his heart some covetous desires, is constant still to virtue. To abstain from unjust dealing is engrained in him.[9]
[3] Cobet, "Pros. Xen." cf. Plut. "Solon," xvii. {proton men oun tous Drakontos nomous aneile k.t.l.} "First, then, he repealed all Draco's laws, except those concerning homicide, because they were too severe and the punishments too great; for death was appointed for almost all offences, insomuch that those that were convicted of idleness were to die, and those that stole a cabbage or an apple to suffer even as villains that comitted sacrilege or murder" (Clough, i. 184). See Aul. Gell. "N. A." xi. 13.
[4] "The branch of justice which concerns us, viz. righteous dealing between man and man."
[5] For this sense of {tous egkheirountas} cf. Thuc. iv. 121; "Hell." IV. v. 16. Al. {dedesthai tous egkheirountas kai thanatousthai en tis alo poion} (Weiske), "let the attempt be punished with imprisonment"; "let him who is caught in the act be put to death."
[6] Cf. Plat. "Laws," 754 E.
[7] Or, "the royal laws," i.e. of Persia. Cf. "Anab." I. ix. 16; "Cyrop." I. ii. 2, 3. Or possibly = "regal"; cf. Plat. "Minos," 317 C; {to men orthon nomos esti basilikos}.
[8] Lit. "benefited."
[9] Lit. "Whereby, beholding the just becoming wealthier than the unjust, many albeit covetous at heart themselves most constantly abide by abstinence from evil-doing."
Those of my household (he proceeded) whom, in spite of kindly treatment, I perceive to be persistently bent on evil-doing, in the end I treat as desperate cases. Incurable self-seekers,[10] plain enough to see, whose aspiration lifts them from earth, so eager are they to be reckoned just men, not by reason only of the gain derivable from justice, but through passionate desire to deserve my praise-- these in the end I treat as free-born men. I make them wealthy, and not with riches only, but in honour, as befits their gentle manliness.[11] For if, Socrates, there be one point in which the man who thirsts for honour differs from him who thirsts for gain, it is, I think, in willingness to toil, face danger, and abstain from shameful gains--for the sake of honour only and fair fame.[12]
[10] Lit. "Those, on the other hand, whom I discover to be roused" (to honesty--not solely because honesty is the best policy).
[11] Or, "men of fair and noble type"; "true gentlemen." This passage suggests the "silver lining to the cloud" of slavery.
[12] Cf. Hom. "Il." ix. 413, {oleto men moi nostos, atar kleos aphthiton estai}, "but my fame shall be imperishable."
XV
Soc. But now, suppose, Ischomachus, you have created in the soul of some one a desire for your welfare; have inspired in him not a mere passive interest, but a deep concern to help you to achieve prosperity; further, you have obtained for him a knowledge of the methods needed to give the operations of the field some measure of success; you have, moreover, made him capable of ruling; and, as the crowning point of all your efforts, this same trusty person shows no less delight, than you might take yourself, in laying at your feet[1] earth's products, each in due season richly harvested--I need hardly ask concerning such an one, whether aught else is lacking to him. It is clear to me[2] an overseer of this sort would be worth his weight in gold. But now, Ischomachus, I would have you not omit a topic somewhat lightly handled by us in the previous argument.[3]
[1] {apodeiknuon}, i.e. in presenting the inventory
[3] Cobet, "Pros. Xen." cf. Plut. "Solon," xvii. {proton men oun tous Drakontos nomous aneile k.t.l.} "First, then, he repealed all Draco's laws, except those concerning homicide, because they were too severe and the punishments too great; for death was appointed for almost all offences, insomuch that those that were convicted of idleness were to die, and those that stole a cabbage or an apple to suffer even as villains that comitted sacrilege or murder" (Clough, i. 184). See Aul. Gell. "N. A." xi. 13.
[4] "The branch of justice which concerns us, viz. righteous dealing between man and man."
[5] For this sense of {tous egkheirountas} cf. Thuc. iv. 121; "Hell." IV. v. 16. Al. {dedesthai tous egkheirountas kai thanatousthai en tis alo poion} (Weiske), "let the attempt be punished with imprisonment"; "let him who is caught in the act be put to death."
[6] Cf. Plat. "Laws," 754 E.
[7] Or, "the royal laws," i.e. of Persia. Cf. "Anab." I. ix. 16; "Cyrop." I. ii. 2, 3. Or possibly = "regal"; cf. Plat. "Minos," 317 C; {to men orthon nomos esti basilikos}.
[8] Lit. "benefited."
[9] Lit. "Whereby, beholding the just becoming wealthier than the unjust, many albeit covetous at heart themselves most constantly abide by abstinence from evil-doing."
Those of my household (he proceeded) whom, in spite of kindly treatment, I perceive to be persistently bent on evil-doing, in the end I treat as desperate cases. Incurable self-seekers,[10] plain enough to see, whose aspiration lifts them from earth, so eager are they to be reckoned just men, not by reason only of the gain derivable from justice, but through passionate desire to deserve my praise-- these in the end I treat as free-born men. I make them wealthy, and not with riches only, but in honour, as befits their gentle manliness.[11] For if, Socrates, there be one point in which the man who thirsts for honour differs from him who thirsts for gain, it is, I think, in willingness to toil, face danger, and abstain from shameful gains--for the sake of honour only and fair fame.[12]
[10] Lit. "Those, on the other hand, whom I discover to be roused" (to honesty--not solely because honesty is the best policy).
[11] Or, "men of fair and noble type"; "true gentlemen." This passage suggests the "silver lining to the cloud" of slavery.
[12] Cf. Hom. "Il." ix. 413, {oleto men moi nostos, atar kleos aphthiton estai}, "but my fame shall be imperishable."
XV
Soc. But now, suppose, Ischomachus, you have created in the soul of some one a desire for your welfare; have inspired in him not a mere passive interest, but a deep concern to help you to achieve prosperity; further, you have obtained for him a knowledge of the methods needed to give the operations of the field some measure of success; you have, moreover, made him capable of ruling; and, as the crowning point of all your efforts, this same trusty person shows no less delight, than you might take yourself, in laying at your feet[1] earth's products, each in due season richly harvested--I need hardly ask concerning such an one, whether aught else is lacking to him. It is clear to me[2] an overseer of this sort would be worth his weight in gold. But now, Ischomachus, I would have you not omit a topic somewhat lightly handled by us in the previous argument.[3]
[1] {apodeiknuon}, i.e. in presenting the inventory