14.10
For I think, Socrates, that the difference between ambition and greed consists in this, that for the sake of praise and honour the ambitious are willing to work properly, to take risks and refrain from dishonest gain.
15.1
Well, well, I won’t go on to ask whether anything more is wanting to your man, after you have implanted in him a desire for your prosperity and have made him also careful to see that you achieve it, and have obtained for him, besides, the knowledge needful to ensure that every piece of work done shall add to the profits, and, further, have made him capable of ruling, and when, besides all this, he takes as much delight in producing heavy crops for you in due season as you would take if you did the work yourself. For it seems to me that a man like that would make a very valuable bailiff. Nevertheless, Ischomachus, don’t leave a gap in that part of the subject to which we have given the most cursory attention. Which is it? asked Ischomachus.
15.2
You said, you know, that the greatest lesson to learn is how things ought to be done; and added that, if a man is ignorant what to do and how to do it, no good can come of his management.
15.3
Then he said, Socrates, are you insisting now that I should teach the whole art and mystery of agriculture? Yes, said I; for maybe it is just this that makes rich men of those who understand it, and condemns the ignorant to a life of penury, for all their toil.
15.4
Well, Socrates, you shall now hear how kindly a thing is this art. Helpful, pleasant, honourable, dear to gods and men in the highest degree, it is also in the highest degree easy to learn. Noble qualities surely! As you know, we call those creatures noble that are beautiful, great and helpful, and yet gentle towards men.
15.5
Ah, but I think, Ischomachus, that I quite understand your account of these matters—I mean how to teach a bailiff; for I think I follow your statement that you make him loyal to you, and careful and capable of ruling and honest.
