(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; 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 men—and 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 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 anything—is (he added) neither good for anything nor dear to God.
(18) Or, "most divinely favoured." Cf. Plat. "Euthyphro," 7 A.
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