the body, possessions, parents, brothers, children, country and generally, all with whom we live in society. In what then should we place the good? To what kind of things (οὐσίᾳ) shall we adapt it? To the things which are in our power? Is not health then a good thing, and soundness of limb, and life? and are not children and parents and country? Who will tolerate you if you deny this?
Let us then transfer the notion of good to these things. Is it possible then, when a man sustains damage and does not obtain good things, that he can be happy? It is not possible. And can he maintain towards society a proper behaviour? He can not. For I am naturally formed to look after my own interest. If it is my interest to have an estate in land, it is my interest also to take it from my neighbour. If it is my interest to have a garment, it is my interest also to steal it from the bath.[1] This is the origin of wars, civil commotions, tyrannies, conspiracies. And bow shall I be still able to maintain my duty towards Zeus? for if I sustain damage and am unlucky, he takes no care of me; and what is he to me if he cannot help me; and further, what is he to me if he allows me to be in the condition in which I am? I now begin to hate him. Why then do we build temples, why set up statues to Zeus, as well as to evil daemons, such as to Fever;[2] and how is Zeus the Saviour, and how the giver of rain, and the giver of fruits? And in truth if we place the nature of Good in any such things, all this follows.
What should we do then? This is the inquiry of the true philosopher who is in labour.[3] Now I do not see
- ↑ The bath was a place of common resort, where a thief had the opportunity of carrying off a bather's clothes. From men's desires to have what they have not, and do not choose to labour for, spring the disorders of society, as it is said in the epistle of James, c. iv., v. 1, to which Mrs. Carter refers.
- ↑ See i. 19. 6, note 2.
- ↑ Upton refers to a passage in the Theaetetus (p. 150, Steph.), where Socrates professes that it is his art to discover whether a young man's mind is giving birth to an idol (an unreality) and a falsity, or to something productive and true; and he says (p. 151) that those who associate with him are like women in child-birth, for they are in labour and full of trouble nights and days much more than women, and his
