第3章

But the questioning of Socrates on the merits of these speculators sometimes took another form. The student of human learning expects, he said, to make something of his studies for the benefit of himself or others, as he likes. Do these explorers into the divine operations hope that when they have discovered by what forces the various phenomena occur, they will create winds and waters at will and fruitful seasons? Will they manipulate these and the like to suit their needs? or has no such notion perhaps ever entered their heads, and will they be content simply to know how such things come into existence? But if this was his mode of describing those who meddle with such matters as these, he himself never wearied of discussing human topics. What is piety? what is impiety? What is the beautiful? what the ugly? What the noble? what the base? What are meant by just and unjust? what by sobriety and madness? what by courage and cowardice? What is a state? what is a statesman? what is a ruler over men? what is a ruling character? and other like problems, the knowledge of which, as he put it, conferred a patent of nobility on the possessor, whereas those who lacked the knowledge might deservedly be stigmatised as slaves.

Or, "was distinctive of the 'beautiful and good.'" For the phrase see below, ii. 2 et passim.

Now, in so far as the opinions of Socrates were unknown to the world at large, it is not surprising that the court should draw false conclusions respecting them; but that facts patent to all should have been ignored isindeed astonishing.

At one time Socrates was a member of the Council, he had taken the senatorial oath, and sworn "as a member of that house to act in conformity with the laws." It was thus he chanced to be President of the Popular Assembly, when that body was seized with a desire to put the nine generals, Thrasyllus, Erasinides, and the rest, to death by a single inclusive vote. Whereupon, in spite of the bitter resentment of the people, and the menaces of several influential citizens, he refused to put the question, esteeming it of greater importance faithfully to abide by the oath which he had taken, than to gratify the people wrongfully, or to screen himself from the menaces of the mighty. The fact being, that with regard to the care bestowed by the gods upon men, his belief differed widely from that of the multitude. Whereas most people seem to imagine that the gods know in part, and are ignorant in part, Socrates believed firmly that the gods know all things--both the things that are said and the things that are done, and the things that are counselled in the silent chambers of the heart. Moreover, they are present everywhere, and bestow signs upon man concerning all the things of man.

Or "Senate." Lit. "the Boule."

Lit. "Epistates of the Ecclesia." See Grote, "H. G." viii. 271; Plat. "Apol." 32 B.

{ennea} would seem to be a slip of the pen for {okto}, eight. See "Hell." I. v. 16; vi. 16; vi. 29; vii. 1 foll.

I can, therefore, but repeat my former words. It is a marvel to me how the Athenians came to be persuaded that Socrates fell short of sober- mindedness as touching the gods. A man who never ventured one impious word or deed against the gods we worship, but whose whole language concerning them, and his every act, closely coincided, word for word, and deed for deed, with all we deem distinctive of devoutest piety.