And again in another passage he exclaims:
Set not thine heart on soft things, thou knave, lest thou light
upon the hard.
And that wise man Prodicus (28) delivers himself in a like strain concerning virtue in that composition of his about Heracles, which crowds have listened to. (29) This, as far as I can recollect it, is the substance at least of what he says:
(28) Prodicus of Ceos. See Plat. "Men." 24; "Cratyl." 1; Philostr.
"Vit. Soph." i. 12.
(29) Or, "which he is fond of reciting as a specimen of style." The
title of the {epideixis} was {'Orai} according to Suidas,
{Prodikos}.
"When Heracles was emerging from boyhood into the bloom of youth, having reached that season in which the young man, now standing upon the verge of independence, shows plainly whether he will enter upon the path of virtue or of vice, he went forth into a quiet place, and sat debating with himself which of those two paths he should pursue; and as he there sat musing, there appeared to him two women of great stature which drew nigh to him. The one was fair to look upon, frank and free by gift of nature, (30) her limbs adorned with purity and her eyes with bashfulness; sobriety set the rhythm of her gait, and she was clad in white apparel. The other was of a different type; the fleshy softness of her limbs betrayed her nurture, while the complexion of her skin was embellished that she might appear whiter and rosier than she really was, and her figure that she might seem taller than nature made her; she stared with wide-open eyes, and the raiment wherewith she was clad served but to reveal the ripeness of her bloom. With frequent glances she surveyed her person, or looked to see if others noticed her; while ever and anon she fixed her gaze upon the shadow of herself intently.
(30) Reading {eleutherion phusei,...} or if {eleutherion,
phusei...} translate "nature had adorned her limbs..."
"Now when these two had drawn near to Heracles, she who was first named advanced at an even pace (31) towards him, but the other, in her eagerness to outstrip her, ran forward to the youth, exclaiming, 'I see you, Heracles, in doubt and difficulty what path of life to choose; make me your friend, and I will lead you to the pleasantest road and easiest. This I promise you: you shall taste all of life's sweets and escape all bitters. In the first place, you shall not trouble your brain with war or business; other topics shall engage your mind; (32) your only speculation, what meat or drink you shall find agreeable to your palate; what delight (33) of ear or eye; what pleasure of smell or touch; what darling lover's intercourse shall most enrapture you; how you shall pillow your limbs in softest slumber; how cull each individual pleasure without alloy of pain; and if ever the suspicion steal upon you that the stream of joys will one day dwindle, trust me I will not lead you where you shall replenish the store by toil of body and trouble of soul. No! others shall labour, but you shall reap the fruit of their labours; you shall withhold your hand from nought which shall bring you gain. For to all my followers I give authority and power to help themselves freely from every side.'
(31) Or, "without change in her demeanour."
(32) Reading {diese}, or {dioisei}, "you shall continue speculating
solely."
(33) It will be recollected that Prodicus prided himself on {orthotes
onomaton}. Possibly Xenophon is imitating (caricaturing?) his
style. {terphtheies, estheies, euphrantheies}.
"Heracles hearing these words made answer: 'What, O lady, is the name you bear?' To which she: 'Know that my friends call be Happiness, but they that hate me have their own nicknames (34) for me, Vice and Naughtiness.'
(34) So the vulg. {upokorizomenoi} is interpreted. Cobet ("Pros. Xen."
p. 36) suggests {upoknizomenoi} = "quippe qui desiderio
pungantur."