Memorabilia

Well now, if I am at fault in praising even happiness, I confess I know not what one should ask for in one’s prayers.But perhaps you never even thought about these things, because you felt so confident that you knew them. However, as the state you are preparing yourself to direct is governed by the people, no doubt you know what popular government is?I think so, certainly.

Then do you suppose it possible to know popular government without knowing the people?Indeed I don’t.And do you know, then, what the people consists of?I think so.Of what do you suppose it to consist?The poorer classes, I presume.You know the poor, then?Of course I do.And you know the rich too?Yes, just as well as the poor.What kind of men do you call poor and rich respectively?The poor, I imagine, are those who have not enough to pay for what they want; the rich those who have more than enough.

Have you observed, then, that some who have very little not only find it enough, but even manage to save out of it, whereas others cannot live within their means, however large?Yes, certainly — thanks for reminding me — I know, in fact, of some despots even who are driven to crime by poverty, just like paupers.

Therefore, if that is so, we will include despots in the people, and men of small means, if they are thrifty, in the rich.I am forced to agree once more, cried Euthydemus, evidently by my stupidity. I am inclined to think I had better hold my tongue, or I shall know nothing at all presently. And so he went away very dejected, disgusted with himself and convinced that he was indeed a slave.

Now many of those who were brought to this pass by Socrates, never went near him again and were regarded by him as mere blockheads. But Euthydemus guessed that he would never be of much account unless he spent as much time as possible with Socrates. Henceforward, unless obliged to absent himself, he never left him, and even began to adopt some of his practices. Socrates, for his part, seeing how it was with him, avoided worrying him, and began to expound very plainly and clearly the knowledge that he thought most needful and the practices that he held to be most excellent.

Skill in speaking and efficiency in affairs, therefore, and ingenuity, were not the qualities that he was eager to foster in his companions. He held that they needed first to acquire prudence. For he believed that those faculties, unless accompanied by prudence, increased in their possessors injustice and power for mischief.

In the first place, then, he tried to make his companions prudent towards the gods. Accordingly he discoursed on this topic at various times, as those who were present used to relate. The following conversation between him and Euthydemus I heard myself.

Tell me, Euthydemus, he began, has it ever occurred to you to reflect on the care the gods have taken to furnish man with what he needs?No, indeed it has not, replied Euthydemus.Well, no doubt you know that our first and foremost need is light, which is supplied to us by the gods?Of course; since without light our eyes would be as useless as if we were blind.And again, we need rest; and therefore the gods grant us the welcome respite of night.Yes, for that too we owe them thanks.

And since the night by reason of her darkness is dim, whereas the sun by his brightness illuminates the hours of the day and all things else, have they not made stars to shine in the night, that mark the watches of night for us, and do we not thereby satisfy many of our needs?That is so.Moreover, the moon reveals to us not only the divisions of the night, but of the month too.Certainly.

Now, seeing that we need food, think how they make the earth to yield it, and provide to that end appropriate seasons which furnish in abundance the diverse things that minister not only to our wants but to our enjoyment.Truly these things too show loving-kindness.

Think again of their precious gift of water, that aids the earth and the seasons to give birth and increase to all things useful to us and itself helps to nourish our bodies, and mingling with all that sustains us, makes it more digestible, more wholesome, and more palatable: and how, because we need so much of it, they supply it without stint.That too shows design at work.

Think again of the blessing of fire, our defence against cold and against darkness, our helpmate in every art and all that man contrives for his service. In fact, to put it shortly, nothing of any account that is useful to the life of man is contrived without the aid of fire.This too is a signal token of loving-kindness.

Think again how the sun, when past the winter solstice, approaches, ripening some things and withering others, whose time is over; and having accomplished this, approaches no nearer, but turns away, careful not to harm us by excess of heat; and when once again in his retreat he reaches the point where it is clear to ourselves, that if he goes further away, we shall be frozen with the cold, back he turns once more and draws near and revolves in that region of the heavens where he can best serve us.Yes, verily, these things do seem to be done for the sake of mankind.

And again, since it is evident that we could not endure the heat or the cold if it came suddenly,[*](Cyropaedia VI. ii. 29.) the sun’s approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly.For myself, exclaimed Euthydemus, I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings.

Yes, replied Socrates, and is it not evident that they too receive life and food for the sake of man? For what creature reaps so many benefits as man from goats and sheep and horses and oxen and asses and the other animals? He owes more to them, in my opinion, than to the fruits of the earth. At the least they are not less valuable to him for food and commerce; in fact a large portion of mankind does not use the products of the earth for food, but lives on the milk and cheese and flesh they get from live stock. Moreover, all men tame and domesticate the useful kinds of animals, and make them their fellow-workers in war and many other undertakings.There too I agree with you, seeing that animals far stronger than man become so entirely subject to him that he puts them to any use he chooses.