Part 15

Seven tripods, which ne'er felt the fire, and of gold ten talents And burnished braziers twenty, and horses twelve-- (70)

by weight and measure duly reckoned, (71) I cannot stay my craving for enormous wealth. And that's the reason certain people, I daresay, imagine I am inordinately fond of riches.

(69) Or, "his want-for-nothing," or, "supply-all."

(70) Niceratus quotes "Il." ix. 122, 123, 263, 264.

(71) Or, "by number and by measure," "so much apiece, so much a pound," in reference to Antisthenes' remark that Socrates does not stint his "good things."

The remark drew forth a peal of laughter from the company, who thought the speaker hit the truth exactly.

Then some one: It lies with you, Hermogenes, to tell us who your friends are; and next, to demonstrate the greatness of their power and their care for you, if you would prove to us your right to pride yoruself on them.

Herm. That the gods know all things, that the present and the future lie before their eyes, are tenets held by Hellenes and barbarians alike. This is obvious; or else, why do states and nations, one and all, inquire of the gods by divination what they ought to do and what they ought not? This also is apparent, that we believe them able to do us good and to do us harm; or why do all men pray to Heaven to avert the evil and bestow the good? Well then, my boast is that these gods, who know and can do all things, (72) deign to be my friends; so that, by reason of their care for me, I can never escape from their sight, (73) neither by night nor by day, whithersoever I essay to go, whatsoever I take in hand to do. (74) But because they know beforehand the end and issue of each event, they give me signals, sending messengers, be it some voice, (75) or vision of the night, with omens of the solitary bird, which tell me what I should and what I should not do. When I listen to their warnings all goes well with me, I have no reason to repent; but if, as ere now has been the case, I have been disobedient, chastisement has overtaken me.

(72) Cf. "Mem." I. i. 19; I. iv. 18.

(73) Schneid. cf. Hom. "Il." x. 279, {oude se letho kinomenos}, "nor doth any motion of mine escape thee" (A. Lang); and see Arrian, "Epictet." i. 12. 3.

(74) Cf. Ps. cxxxix. "Domine probasti."

(75) See "Mem." I. i. 3; "Apol." xii. 13; "Cyrop." VIII. vii. 3.

Then Socrates: All this I well believe, (76) but there is one thing I would gladly learn of you: What service do you pay the gods, so to secure their friendship?

(76) Lit. "Nay, nought of the things you tell us is incredible, but..."

Truly it is not a ruinous service, Socrates (he answered)--far from it. I give them thanks, which is not costly. I make return to them of all they give to me from time to time. I speak well of them, with all the strength I have. And whenever I take their sacred names to witness, I do not wittingly falsify my word.

Then God be praised (said Socrates), if being what you are, you have such friends; the gods themselves, it would appear, delight in nobleness of soul. (77)

(77) {kalokagathia}, "beautiful and gentle manhood."

Thus, in solemn sort, the theme was handled, thus gravely ended.

But now it was the jester's turn, and so they fell to asking him: (78) What could he see to pride himself upon so vastly in the art of making people laugh?

(78) Lit. "now that they had come to Philippus (in the 'period' of discussion), they..." Or read, after Hartman, "An. Xen." p. 242, {eken} (sc. {o logos}).

Surely I have good reason (he replied). The whole world knows my business is to set them laughing, so when they are in luck's way, they eagerly invite me to a share of it; but if ill betide them, helter-skelter off they go, and never once turn back, (79) so fearful are they I may set them laughing will he nill he.

(79) Plat. "Rep." 620 E; "Laws," 854 C.

Nic. Heavens! you have good reason to be proud; with me it is just the opposite. When any of my friends are doing well, they take good care to turn their backs on me, (80) but if ever it goes ill with them, they claim relationship by birth, (81) and will not let their long-lost cousin out of sight.

(80) Or, "they take good care to get out of my way," "they hold aloof from me entirely."

(81) Or, "produce the family-pedigree and claim me for a cousin." Cf. Lucian v., "Tim." 49; Ter. "Phorm." ii. 33, 45.

Charm. Well, well! and you, sir (turning to the Syracusan), what do you pride yourself upon? No doubt, upon the boy?

The Syr. Not I, indeed; I am terribly afraid concerning him. It is plain enough to me that certain people are contriving for his ruin. (82)

(82) {diaphtheirai} = (1) to destroy, make away with; (2) to ruin and corrupt, seduce by bribes or otherwise.