Thus interest rolls on interest as wave upon wave, and he that is involved in debt struggles against the load that bears him down, but cannot swim away and escape, but sinks to the bottom, and carries with him to ruin his friends that have gone security for him. But Crates the Theban, though he had neither duns nor debts, and was only disgusted at the distracting cares of housekeeping, gave up a property worth eight talents, and assumed the philosopher's threadbare cloak and wallet, and took refuge in philosophy and poverty. And Anaxagoras left his sheep-farm. But why need I mention these? since the lyric poet Philoxenus, obtaining by lot in a Sicilian colony much substance and a house abounding in every kind of comfort, but finding that luxury and pleasure and absence of refinement was the fashion there, said, "By the gods these comforts shall not undo me, I will give them up," and he left his lot to others, and sailed home again. But debtors have to put up with being dunned, subjected to tribute, suffering slavery, passing debased coin, and like Phineus, feeding certain winged Harpies, who carry off and lay violent hands on their food, not at the proper season, for they get possession of their debtors' corn before it is sown, and they traffic for oil before the olives are ripe; and the money-lender says, "I have wine at such and such a price," and takes a bond for it, when the grapes are yet on the vine waiting for Arcturus to ripen them. [881] Page 844, A. B. C. [882] Reading with Wyttenbach [Greek: didousi] and [Greek: echousi]. [883] See Livy, v. 25. [884] See Appian, lv. 26. [885] See Herodotus, vii. 141-143; viii. 51. [886] Reading with Reiske [Greek: katachrusa]. [887] The technical term for submission to an enemy. See Pausanias, iii. 12; x. 20. Herodotus, v. 17, 18; vii. 133. [888] Reading with Reiske [Greek: daneistais]. Perhaps [Greek: aphanistais] originally came after [Greek: agriois], and got somehow displaced. [889] See Homer, "Odyssey," xi. 578, 579, and context. [890] Homer, "Iliad," i. 154. [891] "Odyssey," v. 264. [892] "Odyssey," v. 333-375. [893] "Odyssey," v. 439. [894] "Odyssey," v. 291-295. WHETHER "LIVE UNKNOWN" BE A WISE PRECEPT. Sec. I. He who uttered this precept[895] certainly did not wish to live unknown, for he uttered it to let all the world know he was a superior thinker, and to get to himself unjust glory by exhorting others to shun glory. "I hate the wise man for himself not wise."[896]