) {phoros}, tributum. Al. "property-tax." Cf. "Econ." ii. 6.

(52) {telos}, vectigal. Sturz, "Lex. Xen." s.v. Cf. "Pol. Ath." i. 3.

And there is another thing. So long as I was rich, they threw in my
teeth as a reproach that I was friends with Socrates, but now that I am
become a beggar no one troubles his head two straws about the matter.
Once more, the while I rolled in plenty I had everything to lose, and,
as a rule, I lost it; what the state did not exact, some mischance stole
from me. But now that is over. I lose nothing, having nought to lose;
but, on the contrary, I have everything to gain, and live in hope of
some day getting something. (53)

(53) "I feed on the pleasures of hope, and fortune in the future."

Call. And so, of course, your one prayer is that you may never more be
rich, and if you are visited by a dream of luck your one thought is to
offer sacrifice to Heaven to avert misfortune. (54)

(54) Or, "you wake up in a fright, and offer sacrifice to the
'Averters.'" For {tois apotropaiois} see Aristoph. "Plutus," 359;
Plat. "Laws," 854 B; "Hell." III. iii. 4.

Char. No, that I do not. On the contrary, I run my head into each danger
most adventurously. I endure, if haply I may see a chance of getting
something from some quarter of the sky some day.

Come now (Socrates exclaimed), it lies with you, sir, you, Antisthenes,
to explain to us, how it is that you, with means so scanty, make so loud
a boast of wealth.

Because (he answered) I hold to the belief, sirs, that wealth and
poverty do not lie in a man's estate, but in men's souls. Even in
private life how many scores of people have I seen, who, although they
roll in wealth, yet deem themselves so poor, there is nothing they will
shrink from, neither toil nor danger, in order to add a little to their
store. (55) I have known two brothers, (56) heirs to equal fortunes,
one of whom has enough, more than enough, to cover his expenditure; the
other is in absolute indigence. And so to monarchs, there are not a
few, I perceive, so ravenous of wealth that they will outdo the veriest
vagrants in atrocity. Want (57) prompts a thousand crimes, you must
admit. Why do men steal? why break burglariously into houses? why hale
men and women captive and make slaves of them? Is it not from want?
Nay, there are monarchs who at one fell swoop destroy whole houses, make
wholesale massacre, and oftentimes reduce entire states to slavery, and
all for the s