(1) {apotrepon proutrepen}. See K. Joel, op. cit. p. 450 foll.
(2) Cf. "Cyrop." I. vi. 22.
(3) Or, "furniture of the finest," like Arion's in Herod. i. 24.
Schneid. cf. Demosth. 565. 6.
(4) Here follows the sentence ({emoi men oun edokei kai tou
alazoneuesthai apotrepein tous sunontas toiade dialegomenos}),
which, for the sake of convenience, I have attached to the first
sentence of Bk. II. ch. i. ({edokei de moi... ponou.}) I
believe that the commentators are right in bracketing both one and
the other as editorial interpolations.
BOOK II
I
Now, if the effect of such discourses was, as I imagine, to deter his hearers from the paths of quackery and false-seeming, (1) so I am sure that language like the following was calculated to stimulate his followers to practise self-control and endurance: self-control in the matters of eating, drinking, sleeping, and the cravings of lust; endurance of cold and heat and toil and pain. He had noticed the undue licence which one of his acquaintances allowed himself in all such matters. (2) Accordingly he thus addressed him:
(1) This sentence in the Greek concludes Bk. I. There is something
wrong or very awkward in the text here.
(2) Cf. Grote, "Plato," III. xxxviii. p. 530.
Tell me, Aristippus (Socrates said), supposing you had two children entrusted to you to educate, one of them must be brought up with an aptitude for government, and the other without the faintest propensity to rule—how would you educate them? What do you say? Shall we begin our inquiry from the beginning, as it were, with the bare elements of food and nutriment?
Ar. Yes, food to begin with, by all means, being a first principle, (3) without which there is no man living but would perish.
(3) Aristippus plays upon the word {arkhe}.
Soc. Well, then, we may expect, may we not, that a desire to grasp food at certain seasons will exhibit itself in both the children?