the memorabilia(纪念品)-第13节
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subject states？
＇14＇ Or； 〃the outer world； the non…Hellenic races and nationalities of
which we have any knowledge。〃
＇15＇ Lit。 〃Libya。〃
Nay；＇16＇ I would have you to understand （exclaimed Aristippus） that I
am just as far from placing myself in the ranks of slavery； there is； I take it；
a middle path between the two which it is my ambition to tread； avoiding
rule and slavery alike； it lies through freedomthe high road which leads
to happiness。
＇16＇ Or； 〃Pardon me interrupting you； Socrates； but I have not the
slightest intention of placing myself。〃 See W。 L。 Newman； op。 cit。 i。
306。
Soc。 True； if only your path could avoid human beings； as it avoids
rule and slavery； there would be something in what you say。 But being
placed as you are amidst human beings； if you purpose neither to rule nor
to be ruled； and do not mean to dance attendance； if you can help it； on
those who rule； you must surely see that the stronger have an art to seat the
weaker on the stool of repentance＇17＇ both in public and in private； and to
treat them as slaves。 I daresay you have not failed to note this common
case： a set of people has sown and planted； whereupon in comes another
set and cuts their corn and fells their fruit…trees； and in every way lays
siege to them because； though weaker； they refuse to pay them proper
court； till at length they are persuaded to accept slavery rather than war
against their betters。 And in private life also； you will bear me out； the
brave and powerful are known to reduce the helpless and cowardly to
bondage； and to make no small profit out of their victims。
＇17＇ See 〃Symp。〃 iii。 11； 〃Cyrop。〃 II。 ii。 14； Plat。 〃Ion；〃 535 E； L。
Dindorf ad loc。
Ar。 Yes； but I must tell you I have a simple remedy against all such
misadventures。 I do not confine myself to any single civil community。 I
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roam the wide world a foreigner。
Soc。 Well； now； that is a masterly stroke； upon my word！＇18＇ Of
course； ever since the decease of Sinis； and Sciron； and Procrustes；＇19＇
foreign travellers have had an easy time of it。 But still； if I bethink me；
even in these modern days the members of free communities do pass laws
in their respective countries for self… protection against wrong…doing。 Over
and above their personal connections； they provide themselves with a host
of friends； they gird their cities about with walls and battlements； they
collect armaments to ward off evil…doers； and to make security doubly sure；
they furnish themselves with allies from foreign states。 In spite of all
which defensive machinery these same free citizens do occasionally fall
victims to injustice。 But you； who are without any of these aids； you； who
pass half your days on the high roads where iniquity is rife；＇20＇ you； who；
into whatever city you enter； are less than the least of its free members；
and moreover are just the sort of person whom any one bent on mischief
would single out for attackyet you； with your foreigner's passport； are to
be exempt from injury？ So you flatter yourself。 And why？ Will the state
authorities cause proclamation to be made on your behalf： 〃The person of
this man Aristippus is secure； let his going out and his coming in be free
from danger〃？ Is that the ground of your confidence？ or do you rather rest
secure in the consciousness that you would prove such a slave as no
master would care to keep？ For who would care to have in his house a
fellow with so slight a disposition to work and so strong a propensity to
extravagance？ Suppose we stop and consider that very point： how do
masters deal with that sort of domestic？ If I am not mistaken； they chastise
his wantonness by starvation； they balk his thieving tendencies by bars
and bolts where there is anything to steal； they hinder him from running
away by bonds and imprisonment； they drive the sluggishness out of him
with the lash。 Is it not so？ Or how do you proceed when you discover the
like tendency in one of your domestics？
＇18＇ Or； 〃Well foiled！〃 〃A masterly fall！ my prince of wrestlers。〃
＇19＇ For these mythical highway robbers； see Diod。 iv。 59； and for
Sciron in particular； Plut。 〃Theseus；〃 10。
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＇20＇ Or； 〃where so many suffer wrong。〃
Ar。 I correct them with all the plagues； till I force them to serve me
properly。 But； Socrates； to return to your pupil educated in the royal art；＇21＇
which； if I mistake not； you hold to be happiness： how； may I ask； will he
be better off than others who lie in evil case； in spite of themselves； simply
because they suffer perforce； but in his case the hunger and the thirst； the
cold shivers and the lying awake at nights； with all the changes he will
ring on pain； are of his own choosing？ For my part I cannot see what
difference it makes； provided it is one and the same bare back which
receives the stripes； whether the whipping be self…appointed or unasked
for； nor indeed does it concern my body in general； provided it be my
body； whether I am beleaguered by a whole armament of such evils＇22＇ of
my own will or against my willexcept only for the folly which attaches
to self… appointed suffering。
＇21＇ Cf。 below； IV。 ii。 11； Plat。 〃Statesm。〃 259 B； 〃Euthyd。〃 291 C；
K。 Joel； op。 cit。 p。 387 foll。 〃Aristippus anticipates Adeimantus〃
（〃Rep。〃 419）； W。 L。 Newman； op。 cit。 i。 395。
＇22＇ Cf。 〃suffers the slings and arrows of outrageous fortune。〃
Soc。 What； Aristippus； does it not seem to you that； as regards such
matters； there is all the difference between voluntary and involuntary
suffering； in that he who starves of his own accord can eat when he
chooses； and he who thirsts of his own free will can drink； and so for the
rest； but he who suffers in these ways perforce cannot desist from the
suffering when the humour takes him？ Again； he who suffers hardship
voluntarily； gaily confronts his troubles； being buoyed on hope＇23＇just as
a hunter in pursuit of wild beasts； through hope of capturing his quarry；
finds toil a pleasureand these are but prizes of little worth in return for
their labours； but what shall we say of their reward who toil to obtain to
themselves good friends； or to subdue their enemies； or that through
strength of body and soul they may administer their households well；
befriend their friends； and benefit the land which gave them birth？ Must
we not suppose that these too will take their sorrows lightly； looking to
these high ends？ Must we not suppose that they too will gaily confront
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existence； who have to support them not only their conscious virtue； but
the praise and admiration of the world？＇24＇ And once more； habits of
indolence； along with the fleeting pleasures of the moment； are incapable；
as gymnastic trainers say； of setting up＇25＇ a good habit of body； or of
implanting in the soul any knowledge worthy of account； whereas by
painstaking endeavour in the pursuit of high and noble deeds； as good men
tell us； through endurance we shall in the end attain the goal。 So Hesiod
somewhere says：＇26＇
Wickedness may a man take wholesale with ease； smooth is the
way and her dwelling…place is very nigh； but in front of virtue the
immortal gods have placed toil and sweat； long is the path and steep
that leads to her； and rugged at the first； but when the summit of the
pass is reached； then for all its roughness the path grows easy。
＇23＇ Cf。 above； I。 vi。 8。
＇24＇ Or； 〃in admiration of them
