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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
anythingis （he added） neither good for anything nor dear to God。
＇18＇ Or； 〃most divinely favoured。〃 Cf。 Plat。 〃Euthyphro；〃 7 A。
X
But indeed；＇1＇ if chance brought him into conversation with any one
possessed of an art； and using it for daily purposes of business； he never
failed to be useful to this kind of person。 For instance； stepping one time
into the studio of Parrhasius＇2＇ the painter； and getting into conversation
with him
＇1＇ ｛alla men kai｝ 。 。 。 〃But indeed the sphere of his helpfulness was
not circumscribed； if；〃 etc。
＇2＇ For Parrhasius of Ephesus； the son of Evenor and rival of Zeuxis；
see Woltmann and Woermann； 〃Hist。 of Painting；〃 p。 47 foll。； Cobet；
〃Pros。 Xen。〃 p。 50 （cf。 in particular Quint。 XII。 x。 627）。 At the date of
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conversation （real or ideal） he may be supposed to have been a
young man。
I suppose； Parrhasius （said he）； painting may be defined as 〃a
representation of visible objects；〃 may it not？＇3＇ That is to say； by means
of colours and palette you painters represent and reproduce as closely as
possible the ups and downs； lights and shadows； hard and soft； rough and
smooth surfaces； the freshness of youth and the wrinkles of age； do you
not？
＇3＇ Reading with Schneider； L。 Dind。； etc。； after Stobaeus； ｛e
graphike estin eikasia｝； or if the vulg。 ｛graphike estin e eikasia｝；
trans。 〃Painting is the term applied to a particular representation；〃
etc。
You are right （he answered）； that is so。
Soc。 Further； in portraying ideal types of beauty； seeing it is not easy to
light upon any one human being who is absolutely devoid of blemish； you
cull from many models the most beautiful traits of each； and so make your
figures appear completely beautiful？＇4＇
＇4＇ Cf。 Cic。 〃de Invent。〃 ii。 1 ad in。 of Zeuxis； Max。 Tur。 〃Dissert。〃
23； 3； ap。 Schneider ad loc。
Parrh。 Yes； that is how we do。＇5＇
＇5＇ Or； 〃that is the secret of our creations；〃 or 〃our art of
composition。〃
Well； but stop （Socrates continued）； do you also pretend to represent in
similar perfection the characteristic moods of the soul； its captivating
charm and sweetness； with its deep wells of love； its intensity of yearning；
its burning point of passion？ or is all this quite incapable of being
depicted？
Nay （he answered）； how should a mood be other than inimitable；
Socrates； when it possesses neither linear proportion＇6＇ nor colour； nor
any of those qualities which you named just now； when； in a word； it is
not even visible？
＇6＇ Lit。 〃symmetry。〃 Cf。 Plin。 xxxv。 10； 〃primus symmetriam picturae
dedit；〃 etc。
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Soc。 Well； but the kindly look of love； the angry glance of hate at any
one； do find expression in the human subject； do they not？＇7＇
＇7＇ Or； 〃the glance of love； the scowl of hate； which one directs
towards another； are recognised expressions of human feeling。〃 Cf。
the description of Parrhasius's own portrait of Demos； ap。 Plin。 loc。
cit。
Parrh。 No doubt they do。
Soc。 Then this look； this glance； at any rate may be imitated in the eyes；
may it not？
Undoubtedly （he answered）。
Soc。 And do anxiety and relief of mind occasioned by the good or evil
fortune of those we love both wear the same expression？
By no means （he answered）； at the thought of good we are radiant； at
that of evil a cloud hangs on the brow。
Soc。 Then here again are looks with it is possible to represent？
Parrh。 Decidedly。
Soc。 Furthermore； as through some chink or crevice； there pierces
through the countenance of a man； through the very posture of his body as
he stands or moves； a glimpse of his nobility and freedom； or again of
something in him low and grovellingthe calm of self…restraint； and
wisdom； or the swagger of insolence and vulgarity？
You are right （he answered）。
Soc。 Then these too may be imitated？
No doubt （he said）。
Soc。 And which is the pleasanter type of face to look at； do you think …
…one on which is imprinted the characteristics of a beautiful； good； and
lovable disposition； or one which bears the impress of what is ugly； and
bad； and hateful？＇8＇
＇8＇ For this theory cp。 Ruskin； 〃Mod。 P。〃 ii。 94 foll。 and indeed
passim。
Parrh。 Doubtless； Socrates； there is a vast distinction between the two。
At another time he entered the workshop of the sculptor Cleiton；＇9＇
and in course of conversation with him said：
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＇9＇ An unknown artist。 Coraes conj。 ｛Kleona｝。 Cf。 Plin。 xxxiv。 19；
Paus。 v。 17； vi。 3。 He excelled in portrait statues。 See Jowett； 〃Plato；〃
iv。； 〃Laws；〃 p。 123。
You have a gallery of handsome people here；＇10＇ Cleiton； runners； and
wrestlers； and boxers； and pancratia