12.15
And what about the men who have a passion for lucre? Are they also incapable of being trained to take charge of the work of a farm? Not at all; of course not. In fact, they very easily qualify for the work. It is merely necessary to point out to them that diligence is profitable.
12.16
And assuming that the others are free from the faults that you condemn and are covetous of gain in a moderate degree, how do you teach them to be careful in the affairs you want them to superintend? By a very simple plan, Socrates. Whenever I notice that they are careful, I commend them and try to show them honour; but when they appear careless, I try to say and do the sort of things that will sting them.
12.17
Turn now, Ischomachus, from the subject of the men in training for the occupation, and tell me about the system: is it possible for anyone to make others careful if he is careless himself?
12.18
Of course not: an unmusical person could as soon teach music. For it is hard to learn to do a thing well when the teacher prompts you badly; and when a master prompts a servant to be careless, it is difficult for the man to become a good servant.
12.19
To put it shortly, I don’t think I have discovered a bad master with good servants: I have, however, come across a good master with bad servants—but they suffered for it! If you want to make men fit to take charge, you must supervise their work and examine it, and be ready to reward work well carried through, and not shrink from punishing carelessness as it deserves.
12.20
I like the answer that is attributed to the Persian. The king, you know, had happened on a good horse, and wanted to fatten him as speedily as possible. So he asked one who was reputed clever with horses what is the quickest way of fattening a horse. The master’s eye, replied the man. I think we may apply the answer generally, Socrates, and say that the master’s eye in the main does the good and worthy work.
