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The Sportsman
And this has been proved conclusively by a notable example。 If we
look back to the men of old who sat at the feet of Cheironwhose names I
mentionedwe see that it was by dedicating the years of their youth to the
chase＇23＇ that they learnt all their noble lore； and therefrom they attained
to great renown； and are admired even to this day for their virtuevirtue
who numbers all men as her lovers； as is very plain。 Only because of the
pains it costs to win her the greater number fall away； for the achievement
of her is hid in obscurity； while the pains that cleave to her are manifest。
Perchance； if only she were endowed with a visible bodily frame； men
would less have neglected her； knowing that even as she is visible to them；
so they also are not hid from her eyes。 For is it not so that when a man
moves in the presence of him whom he dearly loves；＇24＇ he rises to a
height above himself； being incapable of aught base or foul in word or
deed in sight of him？＇25＇ But fondly dreaming that the eye of virtue is
closed to them； they are guilty of many a base thing and foul before her
very face； who is hidden from their eyes。 Yet she is present everywhere；
being dowered with immortality； and those who are perfect in
goodness＇26＇ she honours； but the wicked she thrusts aside from honour。
If only men could know that she regards them； how eagerly would they
rush to the embrace of toilful training and tribulation；＇27＇ by which alone
she is hardly taken； and so should they gain the mastery over her； and she
should be laid captive at their feet。
＇23＇ Or； 〃that they made their first essay in hunting when mere boys；
and from hunting upwards were taught many noble arts。〃
＇24＇ Lit。 〃is beheld by his beloved。〃 Cf。 〃Symp。〃 iv。 4； viii。 31。
＇25＇ Lit。 〃in order not to be seen of him。〃
＇26＇ Lit。 〃good with respect to her。〃
＇27＇ Or； 〃to those toils and that training。〃
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The Sportsman
XIII
Now what astonishes me in the 〃sophists；〃 as they are called；＇1＇ is；
that though they profess； the greater part of them； to lead the young to
virtue； they really lead them in the opposite direction。 Never have we set
eyes on the man anywhere who owed his goodness to the sophists of to…
day。＇2＇ Nor do their writings contain anything＇3＇ calculated to make men
good； but they have written volumes on vain and frivolous subjects； in
which the young may find pleasures that pall； but the essence of virtue is
not in them。 The result of this literature is to inflict unncessary waste of
time on those who look to learn something from it all and look in vain；
cutting them off from wholesome occupations and even teaching what is
bad。 I cannot then but blame them for certain large offences＇4＇ more than
lightly； but as regards the subject matter of their writings my charge is；
that while full of far…fetched phraseology；＇5＇ of solid wholesome
sentiments； by which the young might be trained to virtue； I see not a
vestige。 Speaking as a plain man； I know that to be taught what is good by
one's own nature is best of all；＇6＇ and next best to learn of those who
really do know some good thing rather than of those who have an art to
deceive。 It may well be that I fail to express myself in subtle language；＇7＇
nor do I pretend to aim at subtlety； what I do aim at is to express rightly…
conceived thoughts such as may serve the need of those who have been
nobly disciplined in virtue； for it is not words and names that give
instruction； but thoughts and sentiments worthy the name。
＇1＇ Cf。 Isocr。 〃Against the Sophists〃； 〃Antidosis〃； 〃Hel。 Encom。〃；
Plat。 〃Sophist。〃
＇2＇ Who are these ｛oi nun sophistai｝？
＇3＇ Lit。 〃do they present writings to the world。〃
＇4＇ Or； 〃as to certain weightier matters gravely。〃
＇5＇ ｛remata｝ = 〃words and phrases〃； ｛ynomai｝ = 〃moral maxims； just
thoughts。〃
＇6＇ 〃Being myself but a private individual and a plain man。〃 According
to Hartman； 〃A。 X。 N。〃 p。 350； 〃ridicule detorquet Hesiodeum〃：
｛outos men panaristos os auto panta noese esthlos d' au kakeinos os eu
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The Sportsman
eiponti pithetai｝。
＇7＇ Al。 〃in true sophistic style。〃 The writer seems to say： 〃I lack
subtlety of expression （nor is that at all my object）； what I do aim at
is to trace with some exactness； to present with the lucidity
appropriate to them； certain thoughts demanded by persons well
educated in the school of virtue。〃
Nor am I singular in thus reproaching the modern type of sophist （not
the true philosopher； be it understood）； it is a general reproach that the
wisdom he professes consists in word…subtleties； not in ideas。＇8＇ Certainly
it does not escape my notice that an orderly sequence of ideas adds beauty
to the composition：＇9＇ I mean it will be easy to find fault with what is
written incorrectly。＇10＇ Nevertheless； I warrant it is written in this fashion
with an eye to rectitude； to make the reader wise and good； not more
sophistical。 For I would wish my writings not to seem but rather to be
useful。 I would have them stand the test of ages in their blamelessness。＇11＇
＇8＇ ｛onomasi｝； 〃in names〃； ｛noemasi｝； 〃thoughts and ideas。〃
＇9＇ Or； 〃I am alive to the advantage to be got from methodic； orderly
expression artistically and morally。〃
＇10＇ This passage； since H。 Estienne （Stephanus） first wrote against
it 〃huic loco meae conjecturae succumbunt；〃 has been a puzzle to all
commentators。 The words run： ｛ou lanthanei de me oti kalos kai exes
gegraphthai｝ ＇｛gegraptai｝ in the margin of one MS。＇ ｛radion gar
estai autois takhu me orthos mempsasthai' kaitoi gegraptai ge outos
k。t。l。｝ For ｛takhu me orthos｝ （1） ｛takhu ti me orthos｝； （2） ｛to｝ （or
｛ta｝） ｛me orthos｝； have been suggested。 It is not clear whether
｛autois｝ = ｛tois sophistais｝ （e。g。 〃it will be easy for