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Xenophon

• Herausgeber: Phoemixx Classics Ebooks
• Kategorie: Gesellschafts- und Liebesromane
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Seitenzahl: 190

Beschreibung

The Economist Xenophon - The Oeconomicus by Xenophon is a Socratic dialogue principally about household management and agriculture.It is one of the earliest works on economics in its original sense of household management, and a significant source for the social and intellectual history of Classical Athens. Beyond the emphasis on household economics, the dialogue treats such topics as the qualities and relationships of men and women, rural vs. urban life, slavery, religion, and education.Joseph Epstein states that the Oeconomicus can actually be seen as a treatise on success in leading both an army and a state.Scholars lean towards a relatively late date in Xenophon's life for the composition of the Oeconomicus, perhaps after 362 BC. Cicero translated the Oeconomicus into Latin, and the work gained popularity during the Renaissance in a number of translations.The opening framing dialogue is between Socrates and Critoboulus, the son of Crito. There Socrates discusses the meaning of wealth and identifies it with usefulness and well-being, not merely possessions. He links moderation and hard work to success in household management. The dramatic date of this part of the work can be no earlier than 401 BC, as the Battle of Cunaxa is referred to at 4.18.When Critoboulus asks about the practices involved in household management, Socrates pleads ignorance on the subject but relates what he heard of it from an Athenian gentleman-farmer (kaloskagathos) named Ischomachus. In the discussion related by Socrates, Ischomachus describes the methods he used to educate his wife in housekeeping, their practices in ruling and training slaves, and the technology involved in farming. Approximately two thirds of the dialogue concerns the discussion between Socrates and Ischomachus. There is no final reversion to further discussion with Critoboulos.Leo Strauss wrote a political-philosophical commentary on the dialogue. He took the Oeconomicus as a more ironic examination of the nature of the gentleman, virtue, and domestic relationships.Michel Foucault devoted a chapter in his The History of Sexuality (19761984) to "Ischomachus' Household". He took Xenophon's depiction of the relationship between Ischomachus and his wife as a classical expression of the ancient Greek ideology of power, according to which a man's control of his emotions was externally reflected in his control of his wife, his slaves, and his political subordinates.

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Xenophon

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Translation by H. G. Dakyns

Xenophon the Athenian was born 431 B.C. He was a             pupil of Socrates. He marched with the Spartans,             and was exiled from Athens. Sparta gave him land             and property in Scillus, where he lived for many             years before having to move once more, to settle             in Corinth. He died in 354 B.C.

The Economist records Socrates and Critobulus in             a talk about profitable estate management, and a             lengthy recollection by Socrates of Ischomachus'             discussion of the same topic.

PREPARER'S NOTE

This was typed from Dakyns' series, "The Works of Xenophon," a      four-volume set. The complete list of Xenophon's works (though      there is doubt about some of these) is:      Work                                   Number of books      The Anabasis                                         7      The Hellenica                                        7      The Cyropaedia                                       8      The Memorabilia                                      4      The Symposium                                        1      The Economist                                        1      On Horsemanship                                      1      The Sportsman                                        1      The Cavalry General                                  1      The Apology                                          1      On Revenues                                          1      The Hiero                                            1      The Agesilaus                                        1      The Polity of the Athenians and the Lacedaemonians   2      Text in brackets "{}" is my transliteration of Greek text into

THE ECONOMIST (1)

A Treatise on the Science of the Household in the form of a Dialogue

INTERLOCUTORS

Socrates and Critobulus

At Chapter VII. a prior discussion held between Socrates and Ischomachus is introduced: On the life of a "beautiful and good" man.

In these chapters (vii.-xxi.) Socrates is represented by the author as repeating for the benefit of Critobulus and the rest certain conversations which he had once held with the beautiful and good Ischomachus on the essentials of economy. It was a tete-a-tete discussion, and in the original Greek the remarks of the two speakers are denoted by such phrases as {ephe o 'Iskhomakhos—ephen egio}—"said (he) Ischomachus," "said I." (Socrates) To save the repetition of expressions tedious in English, I have, whenever it seemed help to do so, ventured to throw parts of the reported conversations into dramatic form, inserting "Isch." "Soc." in the customary way to designate the speakers; but these, it must be borne in mind, are merely "asides" to the reader, who will not forget that Socrates is the narrator throughout—speaking of himself as "I," and of Ischomachus as "he," or by his name.—Translator's note, addressed to the English reader.

I

I once heard him (2) discuss the topic of economy (3) after the following manner. Addressing Critobulus, (4) he said: Tell me, Critobulus, is "economy," like the words "medicine," "carpentry," "building," "smithying," "metal-working," and so forth, the name of a particular kind of knowledge or science?

(1) By "economist" we now generally understand "political economist,"     but the use of the word as referring to domestic economy, the     subject matter of the treatise, would seem to be legitimate. (2) "The master." (3) Lit. "the management of a household and estate." See Plat. "Rep."     407 B; Aristot. "Eth. N." v. 6; "Pol." i. 3. (4) See "Mem." I. iii. 8; "Symp." p. 292.

Crit. Yes, I think so.

Soc. And as, in the case of the arts just named, we can state the proper work or function of each, can we (similarly) state the proper work and function of economy?

Crit. It must, I should think, be the business of the good economist (5) at any rate to manage his own house or estate well.

(5) Or, "manager of a house or estate."

Soc. And supposing another man's house to be entrusted to him, he would be able, if he chose, to manage it as skilfully as his own, would he not? since a man who is skilled in carpentry can work as well for another as for himself: and this ought to be equally true of the good economist?

Crit. Yes, I think so, Socrates.

Soc. Then there is no reason why a proficient in this art, even if he does not happen to possess wealth of his own, should not be paid a salary for managing a house, just as he might be paid for building one?

Crit. None at all: and a large salary he would be entitled to earn if, after paying the necessary expenses of the estate entrusted to him, he can create a surplus and improve the property.

Soc. Well! and this word "house," what are we to understand by it? the domicile merely? or are we to include all a man's possessions outside the actual dwelling-place? (6)

(6) Lit. "is it synonymous with dwelling-place, or is all that a man     possesses outside his dwelling-place part of his house or estate?"

Crit. Certainly, in my opinion at any rate, everything which a man has got, even though some portion of it may lie in another part of the world from that in which he lives, (7) forms part of his estate.

(7) Lit. "not even in the same state or city."

Soc. "Has got"? but he may have got enemies?

Crit. Yes, I am afraid some people have got a great many.

Soc. Then shall we say that a man's enemies form part of his possessions?

Crit. A comic notion indeed! that some one should be good enough to add to my stock of enemies, and that in addition he should be paid for his kind services.

Soc. Because, you know, we agreed that a man's estate was identical with his possessions?

Crit. Yes, certainly! the good part of his possessions; but the evil portion! no, I thank you, that I do not call part of a man's possessions.

Soc. As I understand, you would limit the term to what we may call a man's useful or advantageous possessions?

Crit. Precisely; if he has things that injure him, I should regard these rather as a loss than as wealth.

Soc. It follows apparently that if a man purchases a horse and does not know how to handle him, but each time he mounts he is thrown and sustains injuries, the horse is not part of his wealth?

Crit. Not, if wealth implies weal, certainly.

Soc. And by the same token land itself is no wealth to a man who so works it that his tillage only brings him loss?

Crit. True; mother earth herself is not a source of wealth to us if, instead of helping us to live, she helps us to starve.

Soc. And by a parity of reasoning, sheep and cattle may fail of being wealth if, through want of knowledge how to treat them, their owner loses by them; to him at any rate the sheep and the cattle are not wealth?

Crit. That is the conclusion I draw.

Soc. It appears, you hold to the position that wealth consists of things which benefit, while things which injure are not wealth?

Crit. Just so.

Soc. The same things, in fact, are wealth or not wealth, according as a man knows or does not know the use to make of them? To take an instance, a flute may be wealth to him who is sufficiently skilled to play upon it, but the same instrument is no better than the stones we tread under our feet to him who is not so skilled... unless indeed he chose to sell it?

Crit. That is precisely the conclusion we should come to. (8) To persons ignorant of their use (9) flutes are wealth as saleable, but as possessions not for sale they are no wealth at all; and see, Socrates, how smoothly and consistently the argument proceeds, (10) since it is admitted that things which benefit are wealth. The flutes in question unsold are not wealth, being good for nothing: to become wealth they must be sold.

(8) Reading {tout auto}, or if {tout au} with Sauppe, transl. "Yes,     that is another position we may fairly subscribe to." (9) i.e. "without knowledge of how to use them." (10) Or, "our discussion marches on all-fours, as it were."

Yes! (rejoined Socrates), presuming the owner knows how to sell them; since, supposing again he were to sell them for something which he does not know how to use, (11) the mere selling will not transform them into wealth, according to your argument.

(11) Reading {pros touto o}, or if {pros touton, os}, transl. "to a     man who did not know how to use them."

Crit. You seem to say, Socrates, that money itself in the pockets of a man who does not know how to use it is not wealth?

Soc. And I understand you to concur in the truth of our proposition so far: wealth is that, and that only, whereby a man may be benefited. Obviously, if a man used his money to buy himself a mistress, to the grave detriment of his body and soul and whole estate, how is that particular money going to benefit him now? What good will he extract from it?

Crit. None whatever, unless we are prepared to admit that hyoscyamus, (12) as they call it, is wealth, a poison the property of which is to drive those who take it mad.

(12) "A dose of henbane, 'hogs'-bean,' so called." Diosc. 4. 69; 6.     15; Plut. "Demetr." xx. (Clough, v. 114).

Soc. Let money then, Critobulus, if a man does not know how to use it aright—let money, I say, be banished to the remote corners of the earth rather than be reckoned as wealth. (13) But now, what shall we say of friends? If a man knows how to use his friends so as to be benefited by them, what of these?

(13) Or, "then let it be relegated... and there let it lie in the     category of non-wealth."

Crit. They are wealth indisputably, and in a deeper sense than cattle are, if, as may be supposed, they are likely to prove of more benefit to a man than wealth of cattle.

Soc. It would seem, according to your argument, that the foes of a man's own household after all may be wealth to him, if he knows how to turn them to good account? (14)

(14) Vide supra.

Crit. That is my opinion, at any rate.

Soc. It would seem, it is the part of a good economist (15) to know how to deal with his own or his employer's foes so as to get profit out of them?

(15) "A good administrator of an estate."

Crit. Most emphatically so.

Soc. In fact, you need but use your eyes to see how many private persons, not to say crowned heads, do owe the increase of their estates to war.

Crit. Well, Socrates, I do not think, so far, the argument could be improved on; (16) but now comes a puzzle. What of people who have got the knowledge and the capital (17) required to enhance their fortunes, if only they will put their shoulders to the wheel; and yet, if we are to believe our senses, that is just the one thing they will not do, and so their knowledge and accomplishments are of no profit to them? Surely in their case also there is but one conclusion to be drawn, which is, that neither their knowledge nor their possessions are wealth.

(16) Or, "Thanks, Socrates. Thus far the statement of the case would     seem to be conclusive—but what are we to make of this? Some     people..." (17) Lit. "the right kinds of knowledge and the right starting-points."

Soc. Ah! I see, Critobulus, you wish to direct the discussion to the topic of slaves?

Crit. No indeed, I have no such intention—quite the reverse. I want to talk about persons of high degree, of right noble family (18) some of them, to do them justice. These are the people I have in my mind's eye, gifted with, it may be, martial or, it may be, civil accomplishments, which, however, they refuse to exercise, for the very reason, as I take it, that they have no masters over them.

(18) "Eupatrids."

Soc. No masters over them! but how can that be if, in spite of their prayers for prosperity and their desire to do what will bring them good, they are still so sorely hindered in the exercise of their wills by those that lord it over them?

Crit. And who, pray, are these lords that rule them and yet remain unseen?

Soc. Nay, not unseen; on the contrary, they are very visible. And what is more, they are the basest of the base, as you can hardly fail to note, if at least you believe idleness and effeminacy and reckless negligence to be baseness. Then, too, there are other treacherous beldames giving themselves out to be innocent pleasures, to wit, dicings and profitless associations among men. (19) These in the fulness of time appear in all their nakedness even to them that are deceived, showing themselves that they are after all but pains tricked out and decked with pleasures. These are they who have the dominion over those you speak of and quite hinder them from every good and useful work.

(19) Or, "frivolous society."

Crit. But there are others, Socrates, who are not hindered by these indolences—on the contrary, they have the most ardent disposition to exert themselves, and by every means to increase their revenues; but in spite of all, they wear out their substance and are involved in endless difficulties. (20)

(20) Or, "become involved for want of means."

Soc. Yes, for they too are slaves, and harsh enough are their taskmasters; slaves are they to luxury and lechery, intemperance and the wine-cup along with many a fond and ruinous ambition. These passions so cruelly belord it over the poor soul whom they have got under their thrall, that so long as he is in the heyday of health and strong to labour, they compel him to fetch and carry and lay at their feet the fruit of his toils, and to spend it on their own heart's lusts; but as soon as he is seen to be incapable of further labour through old age, they leave him to his gray hairs and misery, and turn to seize on other victims. (21) Ah! Critobulus, against these must we wage ceaseless war, for very freedom's sake, no less than if they were armed warriors endeavouring to make us their slaves. Nay, foemen in war, it must be granted, especially when of fair and noble type, have many times ere now proved benefactors to those they have enslaved. By dint of chastening, they have forced the vanquished to become better men and to lead more tranquil lives in future. (22) But these despotic queens never cease to plague and torment their victims in body and soul and substance until their sway is ended.

(21) "To use others as their slaves." (22) Lit. "Enemies for the matter of that, when, being beautiful and     good, they chance to have enslaved some other, have ere now in     many an instance chastened and compelled the vanquished to be     better and to live more easily for the rest of time."

II

The conversation was resumed by Critobulus, and on this wise. He said: I think I take your meaning fully, Socrates, about these matters; and for myself, examining my heart, I am further satisfied, I have sufficient continence and self-command in those respects. So that if you will only advise me on what I am to do to improve my estate, I flatter myself I shall not be hindered by those despotic dames, as you call them. Come, do not hesitate; only tender me what good advice you can, and trust me I will follow it. But perhaps, Socrates, you have already passed sentence on us—we are rich enough already, and not in need of any further wealth?

Soc. It is to myself rather, if I may be included in your plural "we," that I should apply the remark. I am not in need of any further wealth, if you like. I am rich enough already, to be sure. But you, Critobulus, I look upon as singularly poor, and at times, upon my soul, I feel a downright compassion for you.

At this view of the case, Critobulus fell to laughing outright, retorting: And pray, Socrates, what in the name of fortune do you suppose our respective properties would fetch in the market, yours and mine?

If I could find a good purchaser (he answered), I suppose the whole of my effects, including the house in which I live, might very fairly realise five minae (1) (say twenty guineas). Yours, I am positively certain, would fetch at the lowest more than a hundred times that sum.

(1) 5 x L4:1:3. See Boeckh, "P. E. A."  (Bk. i. ch. xx.), p. 109 f.     (Eng. ed.)

Crit. And with this estimate of our respective fortunes, can you still maintain that you have no need of further wealth, but it is I who am to be pitied for my poverty?

Soc. Yes, for my property is amply sufficient to meet my wants, whereas you, considering the parade you are fenced about with, and the reputation you must needs live up to, would be barely well off, I take it, if what you have already were multiplied by three.

Pray, how may that be? Critobulus asked.

Why, first and foremost (Socrates explained), I see you are called upon to offer many costly sacrifices, failing which, I take it, neither gods nor men would tolerate you; and, in the next place, you are bound to welcome numerous foreigners as guests, and to entertain them handsomely; thirdly, you must feast your fellow-citizens and ply them with all sorts of kindness, or else be cut adrift from your supporters. (2) Furthermore, I perceive that even at present the state enjoins upon you various large contributions, such as the rearing of studs, (3) the training of choruses, the superintendence of gymnastic schools, or consular duties, (4) as patron of resident aliens, and so forth; while in the event of war you will, I am aware, have further obligations laid upon you in the shape of pay (5) to carry on the triearchy, ship money, and war taxes (6) so onerous, you will find difficulty in supporting them. Remissness in respect of any of these charges will be visited upon you by the good citizens of Athens no less strictly than if they caught you stealing their own property. But worse than all, I see you fondling the notion that you are rich. Without a thought or care how to increase your revenue, your fancy lightly turns to thoughts of love, (7) as if you had some special license to amuse yourself.... That is why I pity and compassionate you, fearing lest some irremediable mischief overtake you, and you find yourself in desperate straits. As for me, if I ever stood in need of anything, I am sure you know I have friends who would assist me. They would make some trifling contribution—trifling to themselves, I mean—and deluge my humble living with a flood of plenty. But your friends, albeit far better off than yourself, considering your respective styles of living, persist in looking to you for assistance.

(2) See Dr. Holden ad loc., Boeckh  (Bk. iii. ch. xxiii.), p. 465 f. (3) Cf. Lycurg. "c. Leocr." 139. (4) Al. "presidential duties." (5) {trierarkhias  (misthous)}. The commentators in general "suspect"     {misthous}. See Boeckh, "P. E. A." p. 579. (6) See Boeckh, p. 470 f.; "Revenues," iii. 9, iv. 40. (7) Or, "to childish matters," "frivolous affairs"; but for the full     import of the phrase {paidikois pragmasi} see "Ages." viii. 2.

Then Critobulus: I cannot gainsay what you have spoken, Socrates, it is indeed high time that you were constituted my patronus, or I shall become in very truth a pitiable object.

To which appeal Socrates made answer: Why, you yourself must surely be astonished at the part you are now playing. Just now, when I said that I was rich, you laughed at me as if I had no idea what riches were, and you were not happy till you had cross-examined me and forced me to confess that I do not possess the hundredth part of what you have; and now you are imploring me to be your patron, and to stint no pains to save you from becoming absolutely and in very truth a pauper. (8)

(8) Or, "literally beggared."

Crit. Yes, Socrates, for I see that you are skilled in one lucrative operation at all events—the art of creating a surplus. I hope, therefore, that a man who can make so much out of so little will not have the slightest difficulty in creating an ample surplus out of an abundance.

Soc. But do not you recollect how just now in the discussion you would hardly let me utter a syllable (9) while you laid down the law: if a man did not know how to handle horses, horses were not wealth to him at any rate; nor land, nor sheep, nor money, nor anything else, if he did not know how to use them? And yet these are the very sources of revenue from which incomes are derived; and how do you expect me to know the use of any of them who never possessed a single one of them since I was born?

(9) Cf. Aristoph. "Clouds," 945; "Plut." 17; Dem. 353; and Holden ad     loc.

Crit. Yes, but we agreed that, however little a man may be blest with wealth himself, a science of economy exists; and that being so, what hinders you from being its professor?

Soc. Nothing, to be sure, (10) except what would hinder a man from knowing how to play the flute, supposing he had never had a flute of his own and no one had supplied the defect by lending him one to practise on: which is just my case with regard to economy, (11) seeing I never myself possessed the instrument of the science which is wealth, so as to go through the pupil stage, nor hitherto has any one proposed to hand me over his to manage. You, in fact, are the first person to make so generous an offer. You will bear in mind, I hope, that a learner of the harp is apt to break and spoil the instrument; it is therefore probable, if I take in hand to learn the art of economy on your estate, I shall ruin it outright.

(10) Lit. "The very thing, God help me! which would hinder..." (11) Lit. "the art of administering an estate."

Critobulus retorted: I see, Socrates, you are doing your very best to escape an irksome task: you would rather not, if you can help it, stretch out so much as your little finger to help me to bear my necessary burthens more easily.