Cyropaedia: The Education of Cyrus. Xenophon
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in style. That is how my company, you see, carries out your instructions to the full."
(10) He paused, and the listeners laughed to their hearts' content, as well as they might, over the triumphant entry of the letter under its armed escort. Then Cyrus spoke:
"Now heaven be praised! A fine set they are, these new friends of ours, a most rare race! So grateful are they for any little act of courtesy, you may win a hundred hearts by a dish of meat! And so docile, some of them must needs obey an order before they have understood it! For my part I can only pray to be blest with an army like them all."
(11) Thus he joined in the mirth, but he turned the laughter to the praise of his new recruits.
Then one of the company, a brigadier called Aglaïtadas, a somewhat sour-tempered man, turned to him and said:
"Cyrus, do you really think the tales they tell are true?"
"Certainly," he answered, "why should they say what is false?"
"Why," repeated the other, "simply to raise a laugh, and make a brag like the impostors that they are." (12) But Cyrus cut him short, "Hush! hush! You must not use such ugly names. Let me tell you what an impostor is. He is a man who claims to be wealthier or braver than he is in fact, and who undertakes what he can never carry out, and all this for the sake of gain. But he who contrives mirth for his friends, not for his own profit, or his hearers' loss, or to injure any man, surely, if we must needs give him a name, we ought to call him a man of taste and breeding and a messenger of wit."
(13) Such was the defence of Cyrus in behalf of the merrymakers. And the officer who had begun the jest turned to Aglaïtadas and said:
"Just think, my dear sir, if we had tried to make you weep! What fault you would have found with us! Suppose we had been like the ballad-singers and story-tellers who put in lamentable tales in the hope of reducing their audience to tears! What would you have said about us then? Why, even now, when you know we only wish to amuse you, not to make you suffer, you must needs hold us up to shame."
(14) "And is not the shame justified?" Aglaïtadas replied. "The man who sets himself to make his fellows laugh does far less for them than he who makes them weep. If you will but think, you will admit that what I say is true. It is through tears our fathers teach self-control unto their sons, and our tutors sound learning to their scholars, and the laws themselves lead the grown man to righteousness by putting him to sit in the place of penitence. But your mirth-makers, can you say they benefit the body or edify the soul? Can smiles make a man a better master or a better citizen? Can he learn economy or statesmanship from a grin?"
(15) But Hystaspas answered back:
"Take my advice, Aglaïtadas, pluck up heart and spend this precious gift of yours on your enemies: make them sit in the seat of the sorrowful, and fling away on us, your friends, that vile and worthless laughter. You must have an ample store of it in reserve: it cannot be said you have squandered it on yourself, or ever wasted a smile on friend or foreigner if you could help it. So you have no excuse to be niggardly now, and cannot refuse us a smile."
"I see," said Aglaïtadas, "you are trying to get a laugh out of me, are you not?"
But the brigadier interposed, "Then he is a fool for his pains, my friend: one might strike fire out of you, perhaps, but not a laugh, not a laugh."
(16) At this sally all the others shouted with glee, and even Aglaïtadas could not help himself: he smiled.
And Cyrus, seeing the sombre face light up said:
"Brigadier, you are very wrong to corrupt so virtuous a man, luring him to laughter, and that too when he is the sworn foe of gaiety."
So they talked and jested. (17) And then Chrysantas began on another theme.
(18) "Cyrus," he said, "and gentlemen all, I cannot help seeing that within our ranks are men of every kind, some better and some worse, and yet if anything is won every man will claim an equal share. Now to my mind nothing is more unfair than that the base man and the good should be held of equal account."
"Perhaps it would be best, gentlemen," said Cyrus in answer, "to bring the matter before the army in council and put it to them, whether, if God grant us success, we should let all share and share alike, or distribute the rewards and honours in proportion to the deserts of each."
(19) "But why," asked Chrysantas, "why discuss the point? Why not simply issue a general order that you intend to do this? Was not that enough in the case of the competitions?"
"Doubtless," Cyrus answered, "but this case is different. The troops, I take it, will feel that all they win by their services on the campaign should belong to them in common: but they hold that the actual command of the expedition was mine by right even before we left home, so that I was fully entitled, on their view, to appoint umpires and judges at my own will."
(20) "And do you really expect," asked Chrysantas, "that the mass of the army will pass a resolution giving up the right of all to an equal share in order that the best men should receive the most?"
"Yes, I do," said Cyrus, "partly because we shall be there to argue for that course, but chiefly because it would seem too base to deny that he who works the hardest and does most for the common good deserves the highest recompense. Even the worst of men must admit that the brave should gain the most."
(21) It was, however, as much for the sake of the Peers themselves as for any other reason that Cyrus wished the resolution to be passed. They would prove all the better men, he thought, if they too were to be judged by their deeds and rewarded accordingly. And this was the right moment, he felt, to raise the question and put it to the vote, now when the Peers were disposed to resent being put on a level with the common people. In the end it was agreed by all the company that the question should be raised, and that every one who claimed to call himself a man was bound to argue in its favour.
(22) And on that one of the brigadiers smiled to himself and said: "I know at least one son of the soil who will be ready to agree that the principle of share and share alike should not be followed everywhere."
"And who is he?" another asked.
"Well," said the first, "he is a member of our quarters, I can tell you that, and he is always hunting after the lion's share of every single thing."
"What? Of everything?" said a third. "Of work as well?" "Oh, no!" said the first, "you have caught me there. I was wrong to say so much, I must confess. When it comes to work, I must admit, he is quite ready to go short: he will give up his own share of that, without a murmur, to any man whatever."
(23) "For my part, gentlemen," said Cyrus, "I hold that all such idlers ought to be turned out of the army, that is, if we are ever to cultivate obedience and energy in our men. The bulk of our soldiers, I take it, are of the type to follow a given lead: they will seek after nobleness and valour if their leaders are valiant and noble, but after baseness if these are base. (24) And we know that only too often the worthless will find more friends than the good. Vice, passing lightly along her path of pleasure, wins the hearts of thousands with her gifts; but Virtue, toiling up the steep ascent, has little skill to snare the souls of men and draw them after her, when all the while their comrades are calling to them on the easy downward way. (25) It is true there are degrees, and where the evil springs only from sloth and lethargy, I look on the creatures as mere drones, only injuring the hive by what they cost: but there are others, backward in toil and forward in greed, and these are the captains in villainy: for not seldom can they show that rascality has its advantages. Such as they must be removed, cut out from among us, root and branch. (26) And I would not have you fill their places from our fellow-citizens alone, but, just as you choose your horses from the best stocks, wherever you find them, not limiting yourselves to the national breed, so you have all mankind before you, and you should choose those, and those only, who will increase your power and add to your honour. Let me clinch my argument by examples: no chariot can travel fast if the horses in the team are slow, or run straight if they will not be ruled; no house can stand firm if the household is evil: better empty walls than traitors who will bring it to the ground.
(27) "And be sure, my friends," he added, "the removal of the bad means a benefit beyond the sheer relief that they are taken away and will trouble us no more: those who