Yes I have (replied Aristippus). I do not dream for a moment of ranking myself in the class of those who wish to rule. In fact, considering how serious a business it is to cater for one's own private needs, I look upon it as the mark of a fool not to be content with that, but to further saddle oneself with the duty of providing the rest of the community with whatever they may be pleased to want. That, at the cost of much personal enjoyment, a man should put himself at the head of a state, and then, if he fail to carry through every jot and tittle of that state's desire, be held to criminal account, does seem to me the very extravagance of folly. Why, bless me! states claim to treat their rulers precisely as I treat my domestic slaves. I expect my attendants to furnish me with an abundance of necessaries, but not to lay a finger on one of them themselves. So these states regard it as the duty of a ruler to provide them with all the good things imaginable, but to keep his own hands off them all the while. So then, for my part, if anybody desires to have a heap of pother himself, and be a nuisance to the rest of the world, I will educate him in the manner suggested, and he shall take his place among those who are fit to rule; but for myself, I beg to be enrolled amongst those who wish to spend their days as easily and pleasantly as possible.
Or, "but he must have no finger in the pie himself." See Kuhner ad loc.
Soc. Shall we then at this point turn and inquire which of the two are likely to lead the pleasanter life, the rulers or the ruled?
Ar. By all means let us do so.
Soc. To begin then with the nations and races known to ourselves. In Asia the Persians are the rulers, while the Syrians, Phrygians, Lydians are ruled; and in Europe we find the Scythians ruling, and the Maeotians being ruled. In Africa the Carthaginians are rulers, the Libyans ruled.
Which of these two sets respectively leads the happier life, in your opinion? Or, to come nearer home--you are yourself a Hellene--which among Hellenes enjoy the happier existence, think you, the dominant or the subject states?
Or, "the outer world, the non-Hellenic races and nationalities of which we have any knowledge." Lit. "Libya."
Nay, 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 *******--the high road which leads to happiness.
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 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.
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 ****** remedy against all such misadventures. I do not confine myself to any single civil community. Iroam the wide world a foreigner.
Soc. Well, now, that is a masterly stroke, upon my word! Of course, ever since the decease of Sinis, and Sciron, and Procrustes, 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; 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 attack--yet 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?
