the memorabilia(纪念品)-第33节
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mankind are ignorant； they do not pronounce him 〃mad〃；＇8＇ but a like
aberration of mind； if only it be about matters within the scope of ordinary
knowledge； they call madness。 For instance； any one who imagined
himself too tall to pass under a gateway of the Long Wall without stooping；
or so strong as to try to lift a house； or to attempt any other obvious
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impossibility； is a madman according to them； but in the popular sense he
is not mad； if his obliquity is confined to small matters。 In fact； just as
strong desire goes by the name of passion in popular parlance； so mental
obliquity on a grand scale is entitled madness。
＇7＇ See K。 Joel； op。 cit。 p。 346； Grote； 〃Plato；〃 i。 400。
＇8＇ Or； 〃they resent the term 'mad' being applied to people who are
all abroad；〃 etc。 See Comte； 〃Pos。 Pol。〃 i。 575； ii。 373 （Engl。 trans。）
In answer to the question： what is envy？ he discovered it to be a
certain kind of pain； not certainly the sorrow felt at the misfortunes of a
friend or the good fortune of an enemythat is not envy； but； as he said；
〃envy is felt by those alone who are annoyed at the successes of their
friends。〃 And when some one or other expressed astonishment that any
one friendlily disposed to another should be pained at his well…doing； he
reminded him of a common tendency in people： when any one is faring ill
their sympathies are touched； they rush to the aid of the unfortunate； but
when fortune smiles on others； they are somwhow pained。 〃I do not say；〃
he added； 〃this could happen to a thoughtful person； but it is no
uncommon condition of a silly mind。〃＇9＇
＇9＇ Or； 〃a man in his senses 。 。 。 a simpleton〃； for the sentiment L。
Dind。 cf。 Isocr。 〃ad Demonic。〃 7 D。
In answer to the question： what is leisure？ I discover （he said） that
most men do something：＇10＇ for instance； the dice player；＇11＇ the gambler；
the buffoon； do something； but these have leisure； they can； if they like；
turn and do something better； but nobody has leisure to turn from the
better to the worse； and if he does so turn； when he has no leisure； he does
but ill in that。
＇10＇ See above； I。 ii。 57； and in ref。 to these definitions； K。 Joel；
op。 cit。 p。 347 foll。
＇11＇ For 〃dice…playing〃 see Becker； 〃Charicl。〃 354 （Engl。 trans。）； for
〃buffoonery；〃 ib。 98； 〃Symp。〃
（To pass to another definition。） They are not kings or rulers （he said）
who hold the sceptre merely； or are chosen by fellows out of the street；＇12＇
or are appointed by lot； or have stepped into office by violence or by fraud；
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but those who have the special knowledge＇13＇ how to rule。 Thus having
won the admission that it is the function of a ruler to enjoin what ought to
be done； and of those who are ruled to obey； he proceeded to point out by
instances that in a ship the ruler or captain is the man of special knowledge；
to whom； as an expert； the shipowner himself and all the others on board
obey。 So likewise； in the matter of husbandry； the proprietor of an estate；
in that of sickness； the patient； in that of physical training of the body； the
youthful athlete going through a course； and； in general； every one directly
concerned in any matter needing attention and care will either attend to
this matter personally； if he thinks he has the special knowledge； or； if he
mistrusts his own science； will be eager to obey any expert on the spot； or
will even send and fetch one from a distance。 The guidance of this expert
he will follow； and do what he has to do at his dictation。
＇12＇ Tom； Dick； and Harry （as we say）。
＇13＇ The ｛episteme｝。 See above； III。 v。 21； Newman； op。 cit。 i。 256。
And thus； in the art of spinning wool； he liked to point out that women
are the rulers of menand why？ because they have the knowledge of the
art； and men have not。
And if any one raised the objection that a tyrant has it in his power not
to obey good and correct advice； he would retort： 〃Pray； how has he the
option not to obey； considering the penalty hanging over him who
disobeys the words of wisdom？ for whatever the matter be in which he
disobeys the word of good advice； he will fall into error； I presume； and
falling into error； be punished。〃 And to the suggestion that the tyrant could；
if he liked； cut off the head of the man of wisdom； his answer was： 〃Do
you think that he who destroys his best ally will go scot free； or suffer a
mere slight and passing loss？ Is he more likely to secure his salvation that
way； think you； or to compass his own swift destruction？〃＇14＇
＇14＇ Or； 〃Is that to choose the path of safety； think you？ Is it not
rather to sign his own death…warrent？〃 L。 Dind。 cf。 Hesiod； 〃Works
and Days；〃 293。 See Newman； op。 cit。 i。 393…397。
When some one asked him： 〃What he regarded as the best pursuit or
business＇15＇ for a man？〃 he answered： 〃Successful conduct〃；＇16＇ and to a
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second question： 〃Did he then regard good fortune as an end to be
pursued？〃〃On the contrary；〃 he answered； 〃for myself； I consider fortune
and conduct to be diametrically opposed。 For instance； to succeed in some
desirable course of action without seeking to do so； I hold to be good
fortune； but to do a thing well by dint of learning and practice； that
according to my creed is successful conduct；＇17＇ and those who make this
the serious business of their life seem to me to do well。〃
＇15＇ Or； 〃the noblest study。〃
＇16＇ ｛eupraxia； eu prattein｝to do well； in the sense both of well or
right doing； and of welfare； and is accordingly opposed to
｛eutukhia｝； mere good luck or success。 Cf。 Plat。 〃Euthyd。〃 281 B。
＇17＇ Lit。 〃well…doing〃； and for the Socratic view see Newman； op。 cit。
i。 305； 401。
They are at once the best and the dearest in the sight of God＇18＇ （he
went on to say） who for instance in husbandry do well the things of
farming； or in the art of healing all that belongs to healing； or in statecraft
the affairs of state； whereas a man who does nothing well nor well in
anythingis （he added） neither good for anything nor dear to God。
＇18＇ Or； 〃most divinely favoured。〃 Cf。 Plat。 〃Euthyphro；〃 7 A。
X
But indeed；＇1＇ if chance brought him into conversation with any one
possessed of an art； and using it for daily purposes of business； he never
failed to be useful to this kind of person。 For instance； stepping one time
into the studio of Parrhasius＇2＇ the painter； and getting into conversation
with him
＇1＇ ｛alla men kai｝ 。 。 。 〃But indeed the sphere of his helpfulness was
not circumscribed； if；〃 etc。
＇2＇ For Parrhasius of Ephesus； the son of Evenor and rival of Zeuxis；
see Woltmann and Woermann； 〃Hist。 of Painting；〃 p。 47 foll。； Cobet；
〃Pros。 Xen。〃 p。 50 （cf。 in particular Quint。 XII。 x。 627）。 At the date of
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conversation （real or ideal） he may be supposed to have been a
young man。
I suppose； Parrhasius （said he）； painting may be defined as 〃a
representation of visible objects；〃 may it not？＇3＇ That is to say； by means
of colours and palette you painters represent and reproduce as closely as
possible the ups and downs； lights and shadows； hard and soft； rough and
smooth surfaces； the freshness of youth and the wrinkles of age； do you
not？
＇3＇ Reading with Schneider； L。 Dind。； etc。； after Stobaeus； ｛e
graphike estin eikasia｝； or if the vulg。 ｛graphike estin e eikasia｝；
trans。 〃Painting is the term applied to a particular representation；〃
etc。
You are right （he answered）； that is s
