the memorabilia(纪念品)-第11章
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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 themselves； the praise and envy of the
world at large。〃
＇25＇ See Hippocrates； 〃V。 Med。〃 18。
＇26＇ Hesiod； 〃Works and Days；〃 285。 See Plat。 〃Prot。〃 340 C； 〃Rep。〃
ii。 364 D； 〃Laws；〃 iv。 718 E。
And Ephicharmus＇27＇ bears his testimony when he says：
The gods sell us all good things in return for our labours。
＇27＇ Epicharmus of Cos； the chief comic poet among the Dorians； fl。
500 B。C。 Cf。 Plat。 〃Theaet。〃 152 E； 〃the prince of comedy〃； 〃Gorg。〃
505 D。
And again in another passage he exclaims：
Set not thine heart on soft things； thou knave； lest thou light
upon the hard。
And that wise man Prodicus＇28＇ delivers himself in a like strain
concerning virtue in that composition of his about Heracles； which crowds
have listened to。＇29＇ This； as far as I can recollect it； is the substance at
least of what he says：
＇28＇ Prodicus of Ceos。 See Plat。 〃Men。〃 24； 〃Cratyl。〃 1； Philostr。
〃Vit。 Soph。〃 i。 12。
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＇29＇ Or； 〃which he is fond of reciting as a specimen of style。〃 The
title of the ｛epideixis｝ was ｛'Orai｝ according to Suidas； ｛Prodikos｝。
〃When Heracles was emerging from boyhood into the bloom of youth；
having reached that season in which the young man； now standing upon
the verge of independence； shows plainly whether he will enter upon the
path of virtue or of vice； he went forth into a quiet place； and sat debating
with himself which of those two paths he should pursue； and as he there
sat musing； there appeared to him two women of great stature which drew
nigh to him。 The one was fair to look upon； frank and free by gift of
nature；＇30＇ her limbs adorned with purity and her eyes with bashfulness；
sobriety set the rhythm of her gait； and she was clad in white apparel。 The
other was of a different type； the fleshy softness of her limbs betrayed her
nurture； while the complexion of her skin was embellished that she might
appear whiter and rosier than she really was； and her figure that she might
seem taller than nature made her； she stared with wide…open eyes； and the
raiment wherewith she was clad served but to reveal the ripeness of her
bloom。 With frequent glances she surveyed her person； or looked to see if
others noticed her； while ever and anon she fixed her gaze upon the
shadow of herself intently。
＇30＇ Reading ｛eleutherion phusei； 。 。 。｝ or if ｛eleutherion；
phusei 。 。 。｝ translate 〃nature had adorned her limbs 。 。 。〃
〃Now when these two had drawn near to Heracles； she who was first
named advanced at an even pace＇31＇ towards him； but the other； in her
eagerness to outstrip her； ran forward to the youth； exclaiming； 'I see you；
Heracles； in doubt and difficulty what path of life to choose； make me
your friend； and I will lead you to the pleasantest road and easiest。 This I
promise you： you shall taste all of life's sweets and escape all bitters。 In
the first place； you shall not trouble your brain with war or business； other
topics shall engage your mind；＇32＇ your only speculation； what meat or
drink you shall find agreeable to your palate； what delight＇33＇ of ear or
eye； what pleasure of smell or touch； what darling lover's intercourse shall
most enrapture you； how you shall pillow your limbs in softest slumber；
how cull each individual pleasure without alloy of pain； and if ever the
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