I to Cronus, Greeting.
I have written to you before telling you of my condition, how poverty was likely to exclude me from the festival you have proclaimed. I remember observing how unreasonable1 it was that some of us should be in the lap of wealth and luxury, and never give a share of their good things to the poor, while others are dying of hunger with your holy season just upon them. But as you did not answer, I thought I might as well refresh your memory. Dear good Cronus, you ought really to remove this inequality and pool all the good things before telling us to make merry. The world is peopled with camels and ants now, nothing between the two. Or, to put it another way, kindly2 imagine an actor, with one foot mounted on the tragic3 stilt4 and the other bare; if he walks like that, he must be a giant or a dwarf5 according to the leg he stands on; our lives are about as equal as his heights. Those who are taken on by manager Fortune and supplied with stilts6 come the hero over us, while the rest pad it on the ground, though you may take my word for it we could rant7 and stalk with the best of them if we were given the same chance.
Now the poets inform me that in the old days when you were king it was otherwise with men; earth bestowed9 her gifts upon them unsown and unploughed, every man’s table was spread automatically, rivers ran wine and milk and honey. Most wonderful of all, the men themselves were gold, and poverty never came near them. As for us, we can hardly pass for lead; some yet meaner material must be found. In the sweat of our face the most of us eat bread. Poverty, distress10, and helplessness, sighs and lamentations and pinings for what is not, such is the staple11 of man’s life, the poor man’s at least. All which, believe me, would be much less painful to us, if there were not the felicity of the rich to emphasize it. They have their chests of gold and silver, their stored wardrobes, their slaves and carriages and house property and farms, and, not content with keeping to themselves their superfluity in all these, they will scarce fling a glance to the generality of us.
Ah, Cronus, there is the sting that rankles12 beyond endurance — that one should loll on cloth of finest purple, overload13 his stomach with all delicacies14, and keep perpetual feast with guests to wish him joy, while I and my like dream over the problematic acquisition of a sixpence to provide us a loaf white or brown, and send us to bed with a smack15 of cress or thyme or onion in our mouths. Now, good Cronus, either reform this altogether and feed us alike, or at the least induce the rich not to enjoy their good things alone; from their bushels of gold let them scatter16 a poor pint17 among us; the raiment that they would never feel the loss of though the moth18 were to consume it utterly19, seeing that in any case it must perish by mere20 lapse21 of time, let them devote to covering our nakedness rather than to propagating mildew22 in their chests and drawers.
Further let them entertain us by fours and fives, and not as they now do, but more on principles of equality; let us all share alike. The way now is for one to gorge23 himself on some dainty, keeping the servant waiting about him till he is pleased to have done; but when it reaches us, as we are in the act of helping24 ourselves it is whisked off, and we have but that fleeting25 glimpse of the entrée or fag-end of a sweet. Or in comes a sucking-pig; half of it, including the head, falls to the host; the rest of us share the bones, slightly disguised. And pray charge the butlers not to make us call unto seven times, but bring us our wine when we ask for it first; and let it be a full-sized cup and a bumper26, as it is for their masters. And the same wine, please, for every one at table; where is the legal authority for my host’s growing mellow27 on the choicest bouquet28 while my stomach is turned with mere must?
These things if you correct and reform, you will have made life life, and your feast a feast. If not we will leave the feasting to them, and just kneel down and pray that as they come from the bath the slave may knock down and spill their wine, the cook smoke their sauce and absent-mindedly pour the pea-soup over the caviare, the dog steal in while the scullions are busy and make away with the whole of the sausage and most of the pastry29. Boar and buck30 and sucking-pigs, may they rival in their roasting Homer’s oxen of the Sun! only let them not confine themselves to crawling 1, but jump up and make off to the mountains with their spits sticking in them! and may the fat fowls31, all plucked and trussed, fly far away and rob them of their unsociable delights!
But we can touch them more closely than that. May Indian gold-ants 2 come by night, unearth32 their hoards33 and convey them to their own state treasury34! May their wardrobe-keepers be negligent35, and our good friends the mice make sieve-work of their raiment, fit for nothing but tunny-nets! May every pretty curled minion36, every Hyacinth and Achilles and Narcissus they keep, turn bald as he hands the cup! let his hair fall off and his chin grow bristly, till he is like the peak-bearded fellows on the comic stage, hairy and prickly on cheek and temple, and on the top smooth and bare! These are specimens37 of the petitions we will send up, if they will not moderate their selfishness, acknowledge themselves trustees for the public, and let us have our fair share.
120:1 Homer, Od. xii. 395. Odysseus’s crew had killed and begun to cook the oxen of the Sun. ‘And soon thereafter the Gods chewed forth38 signs and wonders to my company. The skins were creeping, and the flesh bellowing39 upon the spits, both the roast and raw, and there was a sound as of the voice of kine.’—Butcher and Lang.
120:2 Herodotus, iii. 102. ‘And in this desert and sandy tract’ (in North India) ‘are produced ants, which are in size smaller than dogs but larger than foxes . . . These ants there make their dwelling40 under ground and carry up the sand just in the same manner as the ants found in the land of the Hellenes . . . and the sand which is brought up contains gold.’—Macaulay’s translation.
II
Cronus to his well-beloved me, Greeting.
My good man, why this absurdity41 of writing to me about the state of the world, and advising redistribution of property? It is none of my business; the present ruler must see to that. It is an odd thing you should be the only person unaware42 that I have long abdicated43; my sons now administer various departments, of which the one that concerns you is mainly in the hands of Zeus; my own charge is confined to draughts45 and merry-making, song and good cheer, and that for one week only. As for the weightier matters you speak of, removal of inequalities and reducing of all men to one level of poverty or riches, Zeus must do your business for you. On the other hand, if any man is wronged or defrauded46 of his holiday privileges, that is a matter within my competence47; and I am writing to the rich on the subject of dinners, and that pint of gold, and the raiment, directing them to send you what the season requires. The poor are reasonable there; it is right and proper for the rich to do these things, unless it turns out that they have good reasons to the contrary.
Speaking generally, however, I must tell you that you are all in error; it is quite a misconception to imagine the rich in perfect bliss48; they have no monopoly of life’s pleasures because they can eat expensive food, drink too much good wine, revel49 in beauty, and go in soft raiment. You have no idea of how it works out. The resulting anxieties are very considerable. A ceaseless watch must be kept, or stewards50 will be lazy and dishonest, wine go sour, and grain be weeviled; the burglar will be off with the rich man’s plate; agitators51 will persuade the people that he is meditating52 a coup53 d’état. And these are but a minute fraction of their troubles; if you could know their apprehensions54 and cares, you would think riches a thing to be avoided at all costs.
Why, look at me; if wealth and dominion55 were good things, do you suppose I should have been fool enough to relinquish56 them, make room for others, and sit down like a common man content with a subordinate position? No, it was because I knew all the conditions the rich and powerful cannot escape that I had the sense to abdicate44.
You made a great fuss in your letter about their gorging57 on boar’s head and pastry while your festival consists of a mouthful of cress or thyme or onion. Now, what are the facts? As to the immediate58 sensation, on the palate, there is little to choose between the two diets — not much to complain of in either; but with the after effects it is quite otherwise. You get up next morning without either the headache the rich man’s wine leaves behind, or the disgusting queasiness59 that results from his surfeit60 of food. To these effects he adds those of nights given to lust61 and debauchery, and as likely as not reaps the fruit of his luxury in consumption, pneumonia62, or dropsy. It is quite a difficult matter to find a rich man who is not deathly pale; most of them by the time they are old men use eight legs belonging to other people instead of their own two; they are gold without and rags within, like the stage hero’s robes. No fish dinners for you, I admit; you hardly know what fish tastes like; but then observe, no gout or pneumonia either, nor other ailments63 due to other excesses. Apart from that. though, the rich themselves do not enjoy their daily over-indulgence in these things; you may see them as eager, and more, for a dinner of herbs as ever you are for game.
I say nothing of their other vexations — one has a disreputable son, another a wife who prefers his slave to himself, another realizes that his minion yields to necessity what he would not to affection; there are numberless things, in fact, that you know nothing about; you only see their gold and purple, or catch sight of them behind their high-steppers, and open your mouths and abase65 yourselves before them. If you left them severely66 alone, if you did not turn to stare at their silver-plated carriages, if you did not while they were talking eye their emerald rings, or finger their clothes and admire the fineness of the texture67, if you let them keep their riches to themselves, in short, I can assure you they would seek you out and implore68 the favour of your company; you see, they must show you their couches and tables and goblets69, the sole good of which is in the being known to possess them.
You will find that most of their acquisitions are made for you; they are not for their own use, but for your astonishment71. I am one that knows both lives, and I write this for your consolation72. You should keep the feast with the thought in your minds that both parties will soon leave this earthly scene, they resigning their wealth, and you your poverty. However, I will write to them as I promised, and am confident that they will not disregard what I say.
H.
III
Cronus to the Rich, Greeting.
I lately received a letter from the poor, complaining that you give them no share of your prosperity. They petitioned me in general terms to institute community of goods and let each have his part: it was only right that equality should be established, instead of one’s having a superfluity while another was cut off from pleasure altogether. I told them that had better be left to Zeus; but their particular festival grievances73 I considered to belong to my own jurisdiction74, and so I undertook to write to you. These demands of theirs are moderate enough, it seems to me. How can we possibly keep the feast (they ask), when we are numb64 with frost and pinched with hunger? if I meant them to participate, I must compel you to bestow8 on them any clothes that you do not require, or find too heavy for your own use, and also to vouchsafe75 them just a slight sprinkling of gold. If you do this, they engage not to dispute your right to your property any further in the court of Zeus. Otherwise they will demand redistribution the next time he takes his seat upon the bench. Well, this is no heavy call, considering the vast property on the possession of which I congratulate you.
They also requested me to mention the subject of dinners; you were to ask them to dinner, instead of closing your doors and living daintily by yourselves. When you do entertain a few of them at long intervals76, they say you make it rather a humiliation77 than an enjoyment78; everything is done to degrade them — that monstrous79 piece of snobbishness80, for instance, the giving different people different wines. It is really a little discreditable to them that they do not get up and walk out in such a case, leaving you in sole possession. But that is not all; they tell me there is not enough to drink either; your butlers’ ears are as impervious81 as those of Odysseus’s crew. Other vulgarities I can hardly bring myself to name. The helpings82 and the waiters are complained of; the latter linger about you till you are full to repletion83, but post by your poor guests at a run — with other meannesses hardly conceivable in the house of a gentleman. For mirth and good-fellowship it is essential that all the company be on the same footing; if your carver does not secure equality, better not have one, but a general scramble84.
It rests with you to obviate85 these complaints and secure honour and affection; a liberality that costs you nothing appreciable86 will impress itself permanently87 by its timeliness on the memory of recipients88. Why, your cities would not be habitable, if you had not poor fellow citizens to make their numberless contributions to your well-being89; you would have no admirers of your wealth if you lived alone with it in the obscurity of isolation90. Let there be plenty to see it and to marvel91 at your silver and your exquisite92 tables; let them drink to your health, and as they drink examine the goblet70, feel and guess at its weight, enjoy its storied workmanship enhanced by and enhancing the preciousness of the material. So you may not only gain a reputation for goodness and geniality93, but also escape envy; that is a feeling not directed against people who let others participate in their prosperity to a reasonable extent; every one prays that they may live long to enjoy it. Your present practice results in an unsatisfying life, with none to see your happiness, but plenty to grudge94 you your wealth.
It is surely not so agreeable to gorge yourself alone, like a lion or an old wolf that has deserted95 the pack, as to have the company of well-bred people who do their best to make things pleasant. In the first place they banish96 dull silence from your table, and are ready with a good story, a harmless jest, or some other contribution to entertainment; that is the way to please the Gods of wine and love and beauty. And secondly97 they win you love by spreading abroad next morning your hospitable98 fame. These are things that would be cheap at a considerable price.
For I put it to you whether, if blindness were a regular concomitant of poverty (fancy is free), you would be indifferent to the want of any one to impress with your purple clothes and attendant crowds and massive rings. I will not dwell on the certainty that plots and ill-feeling will be excited against you by your exclusiveness; suffice it to say that the curses they threaten to imprecate upon you are positively99 horrible; God forbid they should really be driven to it! You would never taste sausage or pastry more; if the dog’s depredations100 stopped short of completeness, you would still find a fishy101 flavour in your soup, the boar and the buck would effect an escape to the mountains from off the very roasting-jack, and your birds (no matter for their being plucked) would be off with a whiz and a whirr to the poor men’s tables. Worst of all, your pretty cup-bearers would turn bald in a twinkling — the wine, by the way, having previously102 all been spilt. I now leave you to make up your minds on the course that the festival proprieties103 and your own safety recommend; these people are extremely poor; a little relief will gain you friends worth having at a trifling104 cost.
H.
IV
The Rich to Cronus, Greeting.
Do you really suppose, Sire, that these letters of the poor have gone exclusively to your address? Zeus is quite deaf with their clamour, their appeals for redistribution, their complaints of Destiny for her unfairness and of us for refusing them relief. But Zeus is Zeus; he knows where the fault lies, and consequently pays them very little attention. However, as the authority is at present with you, to you we will address our defence. Having before our eyes all that you have laid down on the beauty of assisting out of our abundance those who are in want, and the delight of associating and making merry with the poor, we adopted the principle of treating them on such equal terms that a guest could not possibly have anything to complain of.
On their side, they started with professions of wanting very little indeed; but that was only the thin edge of the wedge. Now, if their demands are not instantly and literally106 satisfied, there is bad temper and offence and talk; their tales may be as false as they will, every one believes them: they have been there; they must know! Our only choice was between a refusal that meant detestation, and a total surrender that meant speedy ruin and transfer to the begging class for ourselves.
But the worst is to come. At table that filling of the stomach (of which we have by no means the monopoly) does not so completely occupy them but that, when they have drunk a drop too much, they find time for familiarities with the attendants or saucy107 compliments to the ladies. Then, after being ill at our tables, they go home, and next day reproach us with the hunger and thirst they feelingly describe. If you doubt the accuracy of this account, we refer you to your own quondam guest Ixion, who being hospitably108 received by you and treated as one of yourselves distinguished109 himself by his drunken addresses to Hera.
For these among other reasons we determined110 to protect ourselves by giving them the entrée no longer. But if they engage under your guarantee to make only the moderate demands they now profess105, and to abstain111 from outraging112 their hosts’ feelings, what is ours shall be theirs; we shall be only too glad of their company. We will comply with your suggestions about the clothes and, as far as may be, about the gold, and in fact will do our duty. We ask them on their side to give up trading on our hospitality, and to be our friends instead of our toadies113 and parasites114. If only the’ will behave themselves, you shall have no reason to complain of us.
H.
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1
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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stilt
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| n.高跷，支柱 | |
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dwarf
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| n.矮子，侏儒，矮小的动植物；vt.使…矮小 | |
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stilts
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| n.（支撑建筑物高出地面或水面的）桩子，支柱( stilt的名词复数 )；高跷 | |
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rant
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| v.咆哮；怒吼；n.大话；粗野的话 | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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staple
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| n.主要产物，常用品，主要要素，原料，订书钉，钩环；adj.主要的，重要的；vt.分类 | |
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rankles
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| v.（使）痛苦不已，（使）怨恨不已( rankle的第三人称单数 ) | |
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overload
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| vt.使超载；n.超载 | |
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delicacies
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| n.棘手( delicacy的名词复数 )；精致；精美的食物；周到 | |
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smack
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| vt.拍，打，掴；咂嘴；vi.含有…意味；n.拍 | |
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scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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pint
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| n.品脱 | |
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moth
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| n.蛾，蛀虫 | |
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utterly
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| adv.完全地，绝对地 | |
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mere
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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mildew
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gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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fleeting
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| adj.短暂的，飞逝的 | |
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bumper
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| n.(汽车上的)保险杠；adj.特大的，丰盛的 | |
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mellow
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| adj.柔和的；熟透的；v.变柔和；(使)成熟 | |
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bouquet
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| n.花束，酒香 | |
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pastry
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| n.油酥面团，酥皮糕点 | |
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buck
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| n.雄鹿，雄兔；v.马离地跳跃 | |
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fowls
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| 鸟( fowl的名词复数 )； 禽肉； 既不是这； 非驴非马 | |
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unearth
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| v.发掘，掘出，从洞中赶出 | |
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hoards
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treasury
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| n.宝库；国库，金库；文库 | |
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negligent
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| adj.疏忽的；玩忽的；粗心大意的 | |
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minion
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| n.宠仆；宠爱之人 | |
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specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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forth
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| adv.向前；向外，往外 | |
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bellowing
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| v.发出吼叫声，咆哮（尤指因痛苦）( bellow的现在分词 )；（愤怒地）说出（某事），大叫 | |
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dwelling
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| n.住宅，住所，寓所 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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unaware
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| a.不知道的，未意识到的 | |
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abdicated
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| 放弃（职责、权力等）( abdicate的过去式和过去分词 )； 退位，逊位 | |
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abdicate
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| v.让位，辞职，放弃 | |
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draughts
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| n. <英>国际跳棋 | |
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defrauded
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| v.诈取，骗取( defraud的过去式和过去分词 ) | |
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competence
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| n.能力，胜任，称职 | |
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48
bliss
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| n.狂喜，福佑，天赐的福 | |
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revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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50
stewards
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| （轮船、飞机等的）乘务员( steward的名词复数 )； （俱乐部、旅馆、工会等的）管理员； （大型活动的）组织者； （私人家中的）管家 | |
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51
agitators
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| n.（尤指政治变革的）鼓动者( agitator的名词复数 )；煽动者；搅拌器；搅拌机 | |
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meditating
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| a.沉思的，冥想的 | |
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coup
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| n.政变；突然而成功的行动 | |
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54
apprehensions
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| 疑惧 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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relinquish
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| v.放弃，撤回，让与，放手 | |
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gorging
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| v.（用食物把自己）塞饱，填饱( gorge的现在分词 )；作呕 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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59
queasiness
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| n.恶心 | |
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surfeit
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| v.使饮食过度；n.(食物)过量，过度 | |
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61
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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pneumonia
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| n.肺炎 | |
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ailments
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| 疾病（尤指慢性病），不适( ailment的名词复数 ) | |
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numb
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| adj.麻木的，失去感觉的；v.使麻木 | |
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abase
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| v.降低，贬抑 | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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texture
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| n.(织物)质地；(材料)构造；结构；肌理 | |
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implore
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| vt.乞求，恳求，哀求 | |
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goblets
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| n.高脚酒杯( goblet的名词复数 ) | |
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goblet
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| n.高脚酒杯 | |
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astonishment
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| n.惊奇，惊异 | |
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consolation
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| n.安慰，慰问 | |
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grievances
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| n.委屈( grievance的名词复数 )；苦衷；不满；牢骚 | |
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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vouchsafe
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| v.惠予，准许 | |
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intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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humiliation
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| n.羞辱 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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snobbishness
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| 势利； 势利眼 | |
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impervious
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| adj.不能渗透的，不能穿过的，不易伤害的 | |
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helpings
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| n.（食物）的一份( helping的名词复数 )；帮助，支持 | |
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repletion
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| n.充满，吃饱 | |
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scramble
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| v.爬行，攀爬，杂乱蔓延，碎片，片段，废料 | |
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obviate
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| v.除去，排除，避免，预防 | |
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appreciable
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| adj.明显的，可见的，可估量的，可觉察的 | |
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permanently
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| adv.永恒地，永久地，固定不变地 | |
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recipients
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| adj.接受的；受领的；容纳的；愿意接受的n.收件人；接受者；受领者；接受器 | |
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well-being
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| n.安康，安乐，幸福 | |
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isolation
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| n.隔离，孤立，分解，分离 | |
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marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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geniality
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| n.和蔼，诚恳；愉快 | |
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grudge
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| n.不满，怨恨，妒嫉；vt.勉强给，不情愿做 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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banish
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| vt.放逐，驱逐；消除，排除 | |
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secondly
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| adv.第二，其次 | |
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hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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depredations
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| n.劫掠，毁坏( depredation的名词复数 ) | |
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101
fishy
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| adj. 值得怀疑的 | |
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102
previously
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| adv.以前，先前（地） | |
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proprieties
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| n.礼仪，礼节；礼貌( propriety的名词复数 )；规矩；正当；合适 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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107
saucy
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| adj.无礼的；俊俏的；活泼的 | |
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108
hospitably
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| 亲切地，招待周到地，善于款待地 | |
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109
distinguished
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| adj.卓越的，杰出的，著名的 | |
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determined
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| adj.坚定的；有决心的 | |
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111
abstain
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| v.自制，戒绝，弃权，避免 | |
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112
outraging
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| 引起…的义愤，激怒( outrage的现在分词 ) | |
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113
toadies
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| n.谄媚者，马屁精( toady的名词复数 )v.拍马，谄媚( toady的第三人称单数 ) | |
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parasites
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| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
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