His formula or prayer was simple: “Give me that which is best for me,” for, said he, the gods know best what good things are — to pray for gold or silver or despotic power were no better than to make some particular throw at dice7 or stake in battle or any such thing the subject of prayer, of which the future consequences are manifestly uncertain.60
If with scant8 means he offered but small sacrifices he believed that he was in no wise inferior to those who make frequent and large sacrifices from an ampler store. It were ill surely for the very gods themselves, could they take delight in large sacrifices rather than in small, else oftentimes must the offerings of bad men be found acceptable rather than of good; nor from the point of view of men themselves would life be worth living if the offerings of a villain9 rather than of a righteous man found favour in the sight of Heaven. His belief was that the joy of the gods is greater in proportion to the holiness of the giver, and he was ever an admirer of that line of Hesiod which says,
According to thine ability do sacrifice to the immortal10 gods.61
“Yes,” he would say, “in our dealings with friends and strangers alike, and in reference to the demands of life in general, there is no better motto for a man than that: ‘let a man do according to his ability.’”
Or to take another point. If it appeared to him that a sign from heaven had been given him, nothing would have induced him to go against heavenly warning: he would as soon have been persuaded to accept the guidance of a blind man ignorant of the path to lead him on a journey in place of one who knew the road and could see; and so he denounced the folly11 of others who do things contrary to the warnings of God in order to avoid some disrepute among men. For himself he despised all human aids by comparison with counsel from above.
The habit and style of living to which he subjected his soul and body was one which under ordinary circumstances62 would enable any one adopting it to look existence cheerily in the face and to pass his days serenely12: it would certainly entail13 no difficulties as regards expense. So frugal14 was it that a man must work little indeed who could not earn the quantum which contented15 Socrates. Of food he took just enough to make eating a pleasure — the appetite he brought to it was sauce sufficient; while as to drinks, seeing that he only drank when thirsty, any draught16 refreshed.63 If he accepted an invitation to dinner, he had no difficulty in avoiding the common snare17 of over-indulgence, and his advice to people who could not equally control their appetite was to avoid taking what would allure18 them to eat if not hungry or to drink if not thirsty.64 Such things are ruinous to the constitution, he said, bad for stomachs, brains, and soul alike; or as he used to put it, with a touch of sarcasm,65 “It must have been by feasting men on so many dainty dishes that Circe produced her pigs; only Odysseus through his continency and the ‘promptings66 of Hermes’ abstained19 from touching them immoderately, and by the same token did not turn into a swine.” So much for this topic, which he touched thus lightly and yet seriously.
But as to the concerns of Aphrodite, his advice was to hold strongly aloof20 from the fascination21 of fair forms: once lay finger on these and it is not easy to keep a sound head and a sober mind. To take a particular case. It was a mere23 kiss which, as he had heard, Critobulus67 had some time given to a fair youth, the son of Alcibiades.68 Accordingly Critobulus being present, Socrates propounded24 the question.
Soc. Tell me, Xenophon, have you not always believed Critobulus to be a man of sound sense, not wild and self-willed? Should you not have said that he was remarkable25 for his prudence26 rather than thoughtless or foolhardy?
Xen. Certainly that is what I should have said of him.
Soc. Then you are now to regard him as quite the reverse — a hot-blooded, reckless libertine27: this is the sort of man to throw somersaults into knives,69 or to leap into the jaws28 of fire.
Xen. And what have you seen him doing, that you give him so bad a character?
Soc. Doing? Why, has not the fellow dared to steal a kiss from the son of Alcibiades, most fair of youths and in the golden prime?
Xen. Nay29, then, if that is the foolhardy adventure, it is a danger which I could well encounter myself.
Soc. Pour soul! and what do you expect your fate to be after that kiss? Let me tell you. On the instant you will lose your freedom, the indenture30 of your bondage31 will be signed; it will be yours on compulsion to spend large sums on hurtful pleasures; you will have scarcely a moment’s leisure left for any noble study; you will be driven to concern yourself most zealously32 with things which no man, not even a madman, would choose to make an object of concern.
Xen. O Heracles! how fell a power to reside in a kiss!
Soc. Does it surprise you? Do you not know that the tarantula, which is no bigger than a threepenny bit,70 has only to touch the mouth and it will afflict33 its victim with pains and drive him out of his senses.
Xen. Yes, but then the creature injects something with its bite.
Soc. Ah, fool! and do you imagine that these lovely creatures infuse nothing with their kiss, simply because you do not see the poison? Do you not know that this wild beast which men call beauty in its bloom is all the more terrible than the tarantula in that the insect must first touch its victim, but this at a mere glance of thebeholder, without even contact, will inject something into him — yards away — which will make him man. And may be that is why the Loves are called “archers,” because these beauties wound so far off.71 But my advice to you, Xenophon, is, whenever you catch sight of one of these fair forms, to run helter-skelter for bare life without a glance behind; and to you, Critobulus, I would say, “Go abroad for a year: so long time will it take to heal you of this wound.”
Such (he said), in the affairs of Aphrodite, as in meats and drinks, should be the circumspection34 of all whose footing is insecure. At least they should confine themselves to such diet as the soul would dispense35 with, save for some necessity of the body; and which even so ought to set up no disturbance36.72 But for himself, it was clear, he was prepared at all points and invulnerable. He found less difficulty in abstaining37 from beauty’s fairest and fullest bloom than many others from weeds and garbage. To sum up:73 with regard to eating and drinking and these other temptations of the sense, the equipment of his soul made him independent; he could boast honestly that in his moderate fashion74 his pleasures were no less than theirs who take such trouble to procure38 them, and his pains far fewer.
58 Hence the title of the work, ‘Apomenmoneumata, “Recollections, Memoirs39, Memorabilia.” See Diog. Laert. “Xen.” II. vi. 48.
59 The Pythia at Delphi.
60 See (Plat.) “Alcib. II.” 142 foll.; Valerius Max. vii. 2; “Spectator,” No. 207.
61 Hesiod, “Works and Days,” 336. See “Anab.” III. ii. 9.
62 ei me ti daimonion eie, “save under some divinely-ordained calamity40.” Cf. “Cyrop.” I. vi. 18; “Symp.” viii. 43.
63 See “Ages.” ix; Cic. “Tusc.” v. 34, 97; “de Fin22.” ii. 28, 90.
64 Cf. Plut. “Mor.” 128 D; Clement41, “Paedag.” 2. 173, 33; “Strom.” 2, 492, 24; Aelian, “N. A.” 8, 9.
65 “Half in gibe42 and half in jest,” in ref. to “Od.” x. 233 foll.: “So she let them in . . .”
66 upothemosune, “inspiration.” Cf. “Il.” xv. 412; “Od.” xvi. 233.
67 For Critobulus (the son of Crito) see “Econ.” i. 1 foll.; “Symp.” i. 3 foll.
68 See Isocr. “Or.” xvi. Cobet conj. ton tou ‘Axiokhou uion, i.e. Clinias.
69 Cf. “Symp.” ii. 10, iv. 16. See Schneider ad loc.
70 Lit. “a half-obol piece.” For the phalaggion see Aristot. “H. A.” ix. 39, 1.
71 L. Dindorf, etc. regard the sentence as a gloss43. Cf. “Symp.” iv. 26 [isos de kai . . . entimoteron estin].
72 Cf. “Symp.” iv. 38.
73 L. Dindorf [brackets] this passage as spurious.
74 On the principle “enough is as good as a feast,” arkountos.
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1 illustrate | |
v.举例说明,阐明;图解,加插图 | |
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2 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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3 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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4 touching | |
adj.动人的,使人感伤的 | |
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5 piously | |
adv.虔诚地 | |
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6 exhorted | |
v.劝告,劝说( exhort的过去式和过去分词 ) | |
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7 dice | |
n.骰子;vt.把(食物)切成小方块,冒险 | |
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8 scant | |
adj.不充分的,不足的;v.减缩,限制,忽略 | |
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9 villain | |
n.反派演员,反面人物;恶棍;问题的起因 | |
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10 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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11 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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12 serenely | |
adv.安详地,宁静地,平静地 | |
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13 entail | |
vt.使承担,使成为必要,需要 | |
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14 frugal | |
adj.节俭的,节约的,少量的,微量的 | |
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15 contented | |
adj.满意的,安心的,知足的 | |
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16 draught | |
n.拉,牵引,拖;一网(饮,吸,阵);顿服药量,通风;v.起草,设计 | |
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17 snare | |
n.陷阱,诱惑,圈套;(去除息肉或者肿瘤的)勒除器;响弦,小军鼓;vt.以陷阱捕获,诱惑 | |
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18 allure | |
n.诱惑力,魅力;vt.诱惑,引诱,吸引 | |
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19 abstained | |
v.戒(尤指酒),戒除( abstain的过去式和过去分词 );弃权(不投票) | |
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20 aloof | |
adj.远离的;冷淡的,漠不关心的 | |
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21 fascination | |
n.令人着迷的事物,魅力,迷恋 | |
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22 fin | |
n.鳍;(飞机的)安定翼 | |
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23 mere | |
adj.纯粹的;仅仅,只不过 | |
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24 propounded | |
v.提出(问题、计划等)供考虑[讨论],提议( propound的过去式和过去分词 ) | |
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25 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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26 prudence | |
n.谨慎,精明,节俭 | |
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27 libertine | |
n.淫荡者;adj.放荡的,自由思想的 | |
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28 jaws | |
n.口部;嘴 | |
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29 nay | |
adv.不;n.反对票,投反对票者 | |
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30 indenture | |
n.契约;合同 | |
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31 bondage | |
n.奴役,束缚 | |
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32 zealously | |
adv.热心地;热情地;积极地;狂热地 | |
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33 afflict | |
vt.使身体或精神受痛苦,折磨 | |
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34 circumspection | |
n.细心,慎重 | |
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35 dispense | |
vt.分配,分发;配(药),发(药);实施 | |
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36 disturbance | |
n.动乱,骚动;打扰,干扰;(身心)失调 | |
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37 abstaining | |
戒(尤指酒),戒除( abstain的现在分词 ); 弃权(不投票) | |
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38 procure | |
vt.获得,取得,促成;vi.拉皮条 | |
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39 memoirs | |
n.回忆录;回忆录传( mem,自oir的名词复数) | |
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40 calamity | |
n.灾害,祸患,不幸事件 | |
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41 clement | |
adj.仁慈的;温和的 | |
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42 gibe | |
n.讥笑;嘲弄 | |
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43 gloss | |
n.光泽,光滑;虚饰;注释;vt.加光泽于;掩饰 | |
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