Memorabilia

Think again of the multitude of things beautiful and useful and their infinite variety, and how the gods have endowed man with senses adapted for the perception of every kind, so that there is nothing good that we cannot enjoy; and again, how they have implanted in us the faculty of reasoning, whereby we are able to reason about the objects of our perceptions and to commit them to memory, and so come to know what advantage every kind can yield, and devise many means of enjoying the good and driving away the bad;

and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states.Truly, Socrates, it does appear that the gods devote much care to man.Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future,[*](Cyropaedia I. vi. 46.) the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results.With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do.

Yes, and you will realise the truth of what I say if, instead of waiting for the gods to appear to you in bodily presence, you are content to praise and worship them because you see their works. Mark that the gods themselves give the reason for doing so; for when they bestow on us their good gifts, not one of them ever appears before us gift in hand; and especially he who co-ordinates and holds together the universe, wherein all things are fair and good, and presents them ever unimpaired and sound and ageless for our use,[*](ibid. VIII. vii. 22.) and quicker than thought to serve us unerringly, is manifest in his supreme works, and yet is unseen by us in the ordering of them.

Mark that even the sun, who seems to reveal himself to all, permits not man to behold him closely, but if any attempts to gaze recklessly upon him, blinds their eyes. And the gods’ ministers too you will find to be invisible. That the thunderbolt is hurled from heaven, and that he overwhelms all on whom he falls, is evident, but he is seen neither coming nor striking nor going. And the winds are themselves invisible, yet their deeds are manifest to us, and we perceive their approach. Moreover, the soul of man, which more than all else that is human partakes of the divine, reigns manifestly within us, and yet is itself unseen.For these reasons it behoves us not to despise the things that are unseen, but, realising their power in their manifestations, to honour the godhead.

Socrates, replied Euthydemus, that I will in no wise be heedless of the godhead I know of a surety. But my heart fails me when I think that no man can ever render due thanks to the gods for their benefits.

Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain?

Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing.[*](Cyropaedia I. vi. 4.) For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly?

Thus by precept and by example alike he strove to increase in his companions Piety and Prudence.

Again, concerning Justice he did not hide his opinion, but proclaimed it by his actions. All his private conduct was lawful and helpful: to public authority he rendered such scrupulous obedience in all that the laws required, both in civil life and in military service, that he was a pattern of good discipline to all.

When chairman in the Assemblies he would not permit the people to record an illegal vote, but, upholding the laws, resisted a popular impulse that might even have overborne any but himself.

And when the Thirty laid a command on him that was illegal, he refused to obey. Thus he disregarded their repeated injunction not to talk with young men; and when they commanded him and certain other citizens to arrest a man on a capital charge, he alone refused, because the command laid on him was illegal.[*](Alluding to the famous case of Leon.)

Again, when he was tried on the charge brought by Meletus, whereas it is the custom of defendants to curry favour with the jury and to indulge in flattery and illegal appeals, and many by such means have been known to gain a verdict of acquittal, he rejected utterly the familiar chicanery of the courts; and though he might easily have gained a favourable verdict by even a moderate indulgence in such stratagems, he chose to die through his loyalty to the laws rather than to live through violating them.

Such views frequently found expression in his conversations with different persons; I recollect the substance of one that he had with Hippias of Elis concerning Justice. Hippias, who had not been in Athens for a considerable time, found Socrates talking: he was saying that if you want to have a man taught cobbling or building or smithing or riding, you know where to send him to learn the craft: some indeed declare that if you want to train up a horse or an ox in the way he should go, teachers abound. And yet, strangely enough, if you want to learn Justice yourself, or to have your son or servant taught it, you know not where to go for a teacher.

When Hippias heard this, How now? he cried in a tone of raillery, still the same old sentiments, Socrates, that I heard from you so long ago?Yes, Hippias, he replied, always the same, and — what is more astonishing — on the same topics too! You are so learned that I daresay you never say the same thing on the same subjects.I certainly try to say something fresh every time.Do you mean, about what you know?

For example, in answer to the question, How many letters are there in Socrates and how do you spell it? do you try to say something different now from what you said before? Or take figures: suppose you are asked if twice five are ten, don’t you give the same answer now as you gave before?About letters and figures, Socrates, I always say the same thing, just like you. As for Justice, I feel confident that I can now say that which neither you nor anyone else can contradict.