Soc. Why, yes indeed, had Cyrus lived, I have no doubt he would have proved the best of rulers, and in support of this belief, apart from other testimony amply furnished by his life, witness what happened when he marched to do battle for the sovereignty of Persia with his brother. Not one man, it is said, (12) deserted from Cyrus to the king, but from the king to Cyrus tens of thousands. And this also I deem a great testimony to a ruler's worth, that his followers follow him of their own free will, and when the moment of danger comes refuse to part from him. (13) Now this was the case with Cyrus. His friends not only fought their battles side by side with him while he lived, but when he died they too died battling around his dead body, one and all, excepting only Ariaeus, who was absent at his post on the left wing of the army. (14) But there is another tale of this same Cyrus in connection with Lysander, who himself narrated it on one occasion to a friend of his in Megara. (15)
(12) Cf. "Anab." I. ix. 29 foll.
(13) Cf. "Hiero," xi. 12, and our author passim.
(14) See "Anab." ib. 31.
(15) Possibly to Xenophon himself {who may have met Lysander on his
way back after the events of the "Anabasis," and implying this
dialogue is concocted, since Socrates died before Xenophon
returned to Athens, if he did return at that period.}
Lysander, it seems, had gone with presents sent by the Allies to Cyrus, who entertained him, and amongst other marks of courtesy showed him his "paradise" at Sardis. (16) Lysander was astonished at the beauty of the trees within, all planted (17) at equal intervals, the long straight rows of waving branches, the perfect regularity, the rectangular (18) symmetry of the whole, and the many sweet scents which hung about them as they paced the park. In admiration he exclaimed to Cyrus: "All this beauty is marvellous enough, but what astonishes me still more is the talent of the artificer who mapped out and arranged for you the several parts of this fair scene." (19) Cyrus was pleased by the remark, and said: "Know then, Lysander, it is I who measured and arranged it all. Some of the trees," he added, "I planted with my own hands." Then Lysander, regarding earnestly the speaker, when he saw the beauty of his apparel and perceived its fragrance, the splendour (20) also of the necklaces and armlets, and other ornaments which he wore, exclaimed: "What say you, Cyrus? did you with your own hands plant some of these trees?" whereat the other: "Does that surprise you, Lysander? I swear to you by Mithres, (21) when in ordinary health I never dream of sitting down to supper without first practising some exercise of war or husbandry in the sweat of my brow, or venturing some strife of honour, as suits my mood." "On hearing this," said Lysander to his friend, "I could not help seizing him by the hand and exclaiming, 'Cyrus, you have indeed good right to be a happy man, (22) since you are happy in being a good man.'" (23)
(16) See "Hell." I. v. 1.
(17) Reading {oi' isou pephuteumena}, or if {ta pephuteumena}, transl.
"the various plants ranged."
(18) Cf. Dion. Hal. "de Comp." p. 170; Cic. "de Senect." S. 59.
(19) Lit. "of these" {deiktikos}, i.e. pointing to the various
beauties of the scenery.
(20) Reading {to kallos}.
(21) The Persian "Sun-God." See "Cyrop." VII. v. 53; Strab. xv. 3. 13.
(22) Or, "fortunate."
(23) Or, "you are a good man, and thereby fortunate."
V
All this I relate to you (continued Socrates) to show you that quite high and mighty (1) people find it hard to hold aloof from agriculture, devotion to which art would seem to be thrice blest, combining as it does a certain sense of luxury with the satisfaction of an improved estate, and such a training of physical energies as shall fit a man to play a free man's part. (2) Earth, in the first place, freely offers to those that labour all things necessary to the life of man; and, as if that were not enough, makes further contribution of a thousand luxuries. (3) It is she who supplies with sweetest scent and fairest show all things wherewith to adorn the altars and statues of the gods, or deck man's person. It is to her we owe our many delicacies of flesh or fowl or vegetable growth; (4) since with the tillage of the soil is closely linked the art of breeding sheep and cattle, whereby we mortals may offer sacrifices well pleasing to the gods, and satisfy our personal needs withal.
(1) Lit. "Not even the most blessed of mankind can abstain from." See
Plat. "Rep." 344 B, "The superlatively best and well-to-do."
(2) Lit. "Devotion to it would seem to be at once a kind of luxury, an
increase of estate, a training of the bodily parts, so that a man
is able to perform all that a free man should."
(3) Al. "and further, to the maintenance of life she adds the sources
of pleasure in life."
(4) Lit. "she bears these and rears those."
And albeit she, good cateress, pours out her blessings upon us in abundance, yet she suffers not her gifts to be received effeminately, but inures her pensioners to suffer glady summer's heat and winter's cold. Those that labour with their hands, the actual delvers of the soil, she trains in a wrestling school of her own, adding strength to strength; whilst those others whose devotion is confined to the overseeing eye and to studious thought, she makes more manly, rousing them with cock-crow, and compelling them to be up and doing in many a long day's march. (5) Since, whether in city or afield, with the shifting seasons each necessary labour has its hour of performance. (6)
(5) See "Hellenica Essays," p. 341.
(6) Lit. "each most necessary operation must ever be in season."
Or to turn to another side. Suppose it to be a man's ambition to aid his city as a trooper mounted on a charger of his own: why not combine the rearing of horses with other stock? it is the farmer's chance. (7) Or would your citizen serve on foot? It is husbandry that shall give him robustness of body. Or if we turn to the toil-loving fascination of the chase, (8) here once more earth adds incitement, as well as furnishing facility of sustenance for the dogs as by nurturing a foster brood of wild animals. And if horses and dogs derive benefit from this art of husbandry, they in turn requite the boon through service rendered to the farm. The horse carries his best of friends, the careful master, betimes to the scene of labour and devotion, and enables him to leave it late. The dog keeps off the depredations of wild animals from fruits and flocks, and creates security in the solitary place.