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INTRODUCTION.
INTRODUCTION.
This translation of Xenophon’s “Memorabilia of Socrates” was first published in 1712, and is here printed from the revised edition of 1722. Its author was Edward Bysshe, who had produced in 1702 “The Art of English Poetry,” a well-known work that was near its fifth edition when its author published his translation of the “Memorabilia.” This was a translation that remained in good repute. There was another edition of it in 1758. Bysshe translated the title of the book into “The Memorable Things o
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CHAPTER I. SOCRATES NOT A CONTEMNER OF THE GODS OF HIS COUNTRY, NOR AN INTRODUCER OF NEW ONES.
CHAPTER I. SOCRATES NOT A CONTEMNER OF THE GODS OF HIS COUNTRY, NOR AN INTRODUCER OF NEW ONES.
I have often wondered by what show of argument the accusers of Socrates could persuade the Athenians he had forfeited his life to the State. For though the crimes laid unto his charge were indeed great—“That he did not acknowledge the gods of the Republic; that he introduced new ones”—and, farther, “had debauched the youth;” yet none of these could, in the least, be proved against him. For, as to the first, “That he did not worship the deities which the Republic adored,” how could this be made o
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CHAPTER II. SOCRATES NOT A DEBAUCHER OF YOUTH.
CHAPTER II. SOCRATES NOT A DEBAUCHER OF YOUTH.
What surprises me yet more is, that some would believe that Socrates was a debaucher of young men! Socrates the most sober and most chaste of all men, who cheerfully supported both cold and heat; whom no inconvenience, no hardships, no labours could startle, and who had learned to wish for so little, that though he had scarce anything, he had always enough. Then how could he teach impiety, injustice, gluttony, impurity, and luxury? And so far was he from doing so, that he reclaimed many persons
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CHAPTER III. HOW SOCRATES BEHAVED THROUGH THE WHOLE OF HIS LIFE.
CHAPTER III. HOW SOCRATES BEHAVED THROUGH THE WHOLE OF HIS LIFE.
Having, therefore, observed myself that all who frequented him improved themselves very much in his conversation, because he instructed them no less by his example than by his discourses, I am resolved to set down, in this work, all that I can recollect both of his actions and words. First, then, as to what relates to the service of the gods, he strictly conformed to the advice of the oracle, who never gives any other answer to those who inquire of him in what manner they ought to sacrifice to t
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CHAPTER IV. SOCRATES PROVETH THE EXISTENCE OF A DEITY.
CHAPTER IV. SOCRATES PROVETH THE EXISTENCE OF A DEITY.
If there be any who believe what some have written by conjecture, that Socrates was indeed excellent in exciting men to virtue, but that he did not push them forward to make any great progress in it, let such reflect a little on what he said, not only when he endeavoured to refute those that boasted they knew all things, but likewise in his familiar conversations, and let them judge afterwards if he was incapable to advance his friends in the paths of virtue. I will, in the first place, relate a
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CHAPTER V. THE PRAISE OF TEMPERANCE.
CHAPTER V. THE PRAISE OF TEMPERANCE.
And if temperance be a virtue in man, as undoubtedly it is, let us see whether any improvement can be made by what he said of it. I will here give you one of his discourses on that subject:— “If we were engaged in a war,” said he, “and were to choose a general, would we make choice of a man given to wine or women, and who could not support fatigues and hardships? Could we believe that such a commander would be capable to defend us and to conquer our enemies? Or if we were lying on our deathbed,
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CHAPTER VI. THE DISPUTE OF SOCRATES WITH ANTIPHON, THE SOPHIST.
CHAPTER VI. THE DISPUTE OF SOCRATES WITH ANTIPHON, THE SOPHIST.
To this end it will not be amiss to relate, for the honour of Socrates, what passed between him and the sophist Antiphon, who designed to seduce away his hearers, and to that end came to him when they were with him, and, in their presence, addressed himself to him in these words:—“I imagined, Socrates, that philosophers were happier than other men; but, in my opinion, your wisdom renders you more miserable, for you live at such a rate that no footman would live with a master that treated him in
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CHAPTER VII. IN WHAT MANNER SOCRATES DISSUADED MEN FROM SELF-CONCEIT AND OSTENTATION.
CHAPTER VII. IN WHAT MANNER SOCRATES DISSUADED MEN FROM SELF-CONCEIT AND OSTENTATION.
But let us now see whether by dissuading his friends from a vain ostentation he did not exhort them to the pursuit of virtue. He frequently said that there was no readier way to glory than to render oneself excellent, and not to affect to appear so. To prove this he alleged the following example:—“Let us suppose,” said he, “that any one would be thought a good musician, without being so in reality; what course must he take? He must be careful to imitate the great masters in everything that is no
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CHAPTER I. A CONFERENCE OF SOCRATES WITH ARISTIPPUS CONCERNING PLEASURE AND TEMPERANCE.
CHAPTER I. A CONFERENCE OF SOCRATES WITH ARISTIPPUS CONCERNING PLEASURE AND TEMPERANCE.
In the same manner, likewise, he encouraged his hearers by the following arguments to support hunger and thirst, to resist the temptations of love, to fly from laziness, and inure themselves to all manner of fatigues. For, being told that one of them lived too luxuriously, he asked him this question: “If you were entrusted, Aristippus, with the education of two young men, one to be a prince and the other a private man, how would you educate them? Let us begin with their nourishment, as being the
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CHAPTER II. SOCRATES’ DISCOURSE WITH HIS ELDEST SON LAMPROCLES CONCERNING THE RESPECT DUE TO PARENTS.
CHAPTER II. SOCRATES’ DISCOURSE WITH HIS ELDEST SON LAMPROCLES CONCERNING THE RESPECT DUE TO PARENTS.
Socrates observing his eldest son Lamprocles in a rage with his mother, spoke to him in this manner:—“Come hither, my son. Have you ever heard of a certain sort of men, who are called ungrateful?” “Very often,” answered the young man. “And do you know,” said Socrates, “why they are called so?” “We call a man ungrateful,” answered Lamprocles, “who, having received a kindness, does not return the like if occasion offers.” “I think, therefore,” said Socrates, “ingratitude is a kind of injustice?” “
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CHAPTER III. SOCRATES RECONCILES CHAEREPHON AND CHAERECRATES, TWO BROTHERS WHO WERE FORMERLY AT VARIANCE.
CHAPTER III. SOCRATES RECONCILES CHAEREPHON AND CHAERECRATES, TWO BROTHERS WHO WERE FORMERLY AT VARIANCE.
Two brothers, whose names were Chaerephon and Chaerecrates, were at enmity with each other. Socrates was acquainted with them, and had a great mind to make them friends. Meeting therefore with Chaerecrates, he accosted him thus:—“Are you, too, one of those who prefer the being rich to the having a brother, and who do not consider that riches, being inanimate things, have need of being defended, whereas a brother is himself a good defence, and, after all, that there is more money than brothers? F
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CHAPTER IV. A DISCOURSE OF SOCRATES CONCERNING FRIENDSHIP.
CHAPTER IV. A DISCOURSE OF SOCRATES CONCERNING FRIENDSHIP.
I remember likewise a discourse which I have heard him make concerning friendship, and that may be of great use to instruct us by what means we ought to procure ourselves friends, and in what manner we should live with them. He said “that most men agree that a true friend is a precious treasure, and that nevertheless there is nothing about which we give ourselves so little trouble as to make men our friends. We take care,” said he, “to buy houses, lands, slaves, flocks, and household goods, and
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CHAPTER V. OF THE WORTH AND VALUE OF FRIENDS.
CHAPTER V. OF THE WORTH AND VALUE OF FRIENDS.
To what I have advanced above I shall here relate another discourse of his, as far as I can remember, in which he exhorted his hearers to examine themselves, that they might know what value their friends might set upon them; for seeing a man who had abandoned his friend in extreme poverty, he asked Antisthenes this question in presence of that very man and several others: “Can we set a price upon friends as we do upon slaves? One slave may be worth twenty crowns, another not worth five; such a o
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CHAPTER VI. OF THE CHOICE OF FRIENDS.
CHAPTER VI. OF THE CHOICE OF FRIENDS.
The following conversation of Socrates with Critobulus may teach us how we ought to try friends, and with whom it is good to contract friendship:—“If we were to choose a friend,” said Socrates to him, “what precaution ought we to take? Ought we not to look out for a man who is not given to luxury, to drunkenness, to women, nor to idleness? For with these vices he could never be very useful to his friend nor to himself.” “That is certain,” answered Critobulus. “Then,” said Socrates, “if we found
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CHAPTER VII. SOCRATES SHOWETH ARISTARCHUS HOW TO GET RID OF POVERTY.
CHAPTER VII. SOCRATES SHOWETH ARISTARCHUS HOW TO GET RID OF POVERTY.
Socrates had an extreme tenderness for his friends, and if through imprudence they fell into any misfortune, he endeavoured to comfort them by his good counsels; if they laboured under poverty he did all he could to relieve them, teaching all men that they ought mutually to assist one another in necessity. I will set down some examples of his behaviour in these occasions. Meeting Aristarchus, who looked very dejected, he said to him, “I see, Aristarchus, that something troubles you, but impart t
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CHAPTER VIII. SOCRATES PERSUADES EUTHERUS TO ABANDON HIS FORMER WAY OF LIVING, AND TO BETAKE HIMSELF TO SOME MORE USEFUL AND HONOURABLE EMPLOYMENT.
CHAPTER VIII. SOCRATES PERSUADES EUTHERUS TO ABANDON HIS FORMER WAY OF LIVING, AND TO BETAKE HIMSELF TO SOME MORE USEFUL AND HONOURABLE EMPLOYMENT.
Another time, meeting with Eutherus, one of his old friends, whom he had not seen for a great while before, he inquired of him from whence he came? “At present,” answered Eutherus, “I come not from abroad; but towards the end of the war I returned from a voyage I had made, for, after having lost all the estate I had upon the frontiers, and my father having left me nothing in Attica, I was forced to work for my living, and I believe it better to do so than to be troublesome to others; besides, I
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CHAPTER IX. IN WHAT MANNER SOCRATES TAUGHT HIS FRIEND CRITO TO RID HIMSELF OF SOME INFORMERS, WHO TOOK THE ADVANTAGE OF HIS EASY TEMPER.
CHAPTER IX. IN WHAT MANNER SOCRATES TAUGHT HIS FRIEND CRITO TO RID HIMSELF OF SOME INFORMERS, WHO TOOK THE ADVANTAGE OF HIS EASY TEMPER.
One day Crito, happening to meet Socrates, complained to him that it was very difficult for a man who would keep what he had to live in Athens; “for,” said he, “I am now sued by some men, though I never did them the least injury, but only because they know that I had rather give them a little money than embroil myself in the troubles of law.” Socrates said to him, “Do you keep dogs to hinder the wolves from coming at your flocks?” “You need not doubt but I do,” answered Crito. “Ought you not lik
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CHAPTER X. SOCRATES ADVISES DIODORUS TO DO JUSTICE TO THE MERIT OF HERMOGENES, AND TO ACCEPT OF HIS SERVICE AND FRIENDSHIP.
CHAPTER X. SOCRATES ADVISES DIODORUS TO DO JUSTICE TO THE MERIT OF HERMOGENES, AND TO ACCEPT OF HIS SERVICE AND FRIENDSHIP.
Socrates, meeting one day with Diodorus, addressed him thus:—“If one of your slaves ran away, would you give yourself any trouble to find him?” “Yes, certainly,” answered he; “and I would give public notice, and promise a reward to any that brought him to me.” “And if one of them were sick, would you take care of him, and send for physicians to endeavour to save his life?” “Without doubt I would.” “And if you saw,” replied Socrates, “one of your friends—that is to say, a person who renders you a
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CHAPTER I. OF THE QUALIFICATIONS OF A GENERAL.
CHAPTER I. OF THE QUALIFICATIONS OF A GENERAL.
Let us now see how Socrates was serviceable to those who were desirous to qualify themselves for employments of trust and honour, by advising them to apply themselves diligently to the study of their duty, that they might acquire a perfect knowledge of it. Having heard that there was arrived at Athens one Dionysodorus, who undertook to teach the art of war, he made the following discourse to one of his friends, who pretended to one of the highest posts in the army:— “It were a scandalous thing,”
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CHAPTER II. THE CHARACTER OF A GOOD PRINCE.
CHAPTER II. THE CHARACTER OF A GOOD PRINCE.
Another time he asked a general, whom the Athenians had lately chosen, why Homer calls Agamemnon the pastor of the people? “Is it not,” said he, “because as a shepherd ought to take care of his flocks, that they be well and want for nothing; so a general ought to take care to keep his soldiers always in a good condition, to see they be supplied with provisions, and to bring to a happy issue the design that made them take arms, which is to overcome their enemies, and to live more happily afterwar
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CHAPTER III. ON THE BUSINESS OF A GENERAL OF HORSE.
CHAPTER III. ON THE BUSINESS OF A GENERAL OF HORSE.
Socrates at another time, as I well remember, had the following conference with a general of the cavalry:— “What was your reason,” said Socrates, “to desire this office? I cannot think it was that you might march first at the head of the troops, for the horse-archers are to march before you. Nor can I believe it was to make yourself be known, for no men are more generally known than madmen. Perhaps it was because you thought you could mend what was amiss in the cavalry, and make the troops bette
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CHAPTER IV. A DISCOURSE OF SOCRATES WITH NICOMACHIDES, IN WHICH HE SHOWETH THAT A MAN SKILFUL IN HIS OWN PROPER BUSINESS, AND WHO MANAGES HIS AFFAIRS WITH PRUDENCE AND SAGACITY, MAY MAKE, WHEN OCCASION OFFERS, A GOOD GENERAL.
CHAPTER IV. A DISCOURSE OF SOCRATES WITH NICOMACHIDES, IN WHICH HE SHOWETH THAT A MAN SKILFUL IN HIS OWN PROPER BUSINESS, AND WHO MANAGES HIS AFFAIRS WITH PRUDENCE AND SAGACITY, MAY MAKE, WHEN OCCASION OFFERS, A GOOD GENERAL.
Another time, Socrates meeting Nicomachides, who was coming from the assembly where they had chosen the magistrates, asked him, “of whom they had made choice to command the army?” Nicomachides answered: “Alas! the Athenians would not chose me; me! who have spent all my life in arms, and have gone through all the degrees of a soldier; who have been first a private sentinel, then a captain, next a colonel of horse, and who am covered all over with wounds that I have received in battles” (at these
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CHAPTER V. A CONVERSATION BETWEEN SOCRATES AND PERICLES CONCERNING THE THEN PRESENT STATE OF THE REPUBLIC OF ATHENS, IN WHICH SOCRATES LAYS DOWN A METHOD BY WHICH THE ATHENIANS MAY RECOVER THEIR ANCIENT LUSTRE AND REPUTATION.
CHAPTER V. A CONVERSATION BETWEEN SOCRATES AND PERICLES CONCERNING THE THEN PRESENT STATE OF THE REPUBLIC OF ATHENS, IN WHICH SOCRATES LAYS DOWN A METHOD BY WHICH THE ATHENIANS MAY RECOVER THEIR ANCIENT LUSTRE AND REPUTATION.
Socrates one day being in company with Pericles, the son of the great Pericles, introduced the following discourse:— “I hope that when you command the army the Republic will be more successful and gain more glory in their wars than formerly.” “I should be glad of it,” answered Pericles, “but I see little likelihood of it.” “We may bring this matter to the test,” said Socrates. “Is it not true that the Bœotians are not more numerous than the Athenians?” “I know it.” “Nor are they either braver or
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CHAPTER VI. SOCRATES DISSUADES GLAUCON, A VERY FORWARD YOUTH, FROM TAKING UPON HIM THE GOVERNMENT OF THE REPUBLIC, FOR WHICH HE WAS UNFIT.
CHAPTER VI. SOCRATES DISSUADES GLAUCON, A VERY FORWARD YOUTH, FROM TAKING UPON HIM THE GOVERNMENT OF THE REPUBLIC, FOR WHICH HE WAS UNFIT.
A young man whose name was Glaucon, the son of Ariston, had so fixed it in his head to govern the Republic, that before he was twenty years of age he frequently presented himself before the people to discourse of affairs of state; nor was it in the power of his relations or friends to dissuade him from that design, though all the world laughed at him for it, and though sometimes he was dragged from the tribunal by force. Socrates had a kindness for him, upon account of Plato and Charmidas, and h
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CHAPTER VII. SOCRATES PERSUADETH CHARMIDAS, A PERSON OF MERIT AND GREAT CAPACITY, BUT VERY MODEST AND DIFFIDENT OF HIMSELF, TO UNDERTAKE THE GOVERNMENT OF THE REPUBLIC.
CHAPTER VII. SOCRATES PERSUADETH CHARMIDAS, A PERSON OF MERIT AND GREAT CAPACITY, BUT VERY MODEST AND DIFFIDENT OF HIMSELF, TO UNDERTAKE THE GOVERNMENT OF THE REPUBLIC.
As Socrates, who was ever watchful for the interests of his country, and consulted the good of every one with whom he conversed, took care, on the one hand, to dissuade persons who had no capacity for it, however bent they were upon the thing, from entering upon any offices of trust, so he was ever mindful, on the other, to persuade those that were bashful and diffident to take upon themselves the government of the Republic, provided he knew they had proper talents and abilities for it. In confi
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CHAPTER VIII. SOCRATES’ DISPUTE WITH ARISTIPPUS CONCERNING THE GOOD AND BEAUTIFUL.
CHAPTER VIII. SOCRATES’ DISPUTE WITH ARISTIPPUS CONCERNING THE GOOD AND BEAUTIFUL.
One day Aristippus proposed a captious question to Socrates, meaning to surprise him; and this by way of revenge, for his having before put him to a stand: but Socrates answered him warily, and as a person who has no other design in his conversations than the improvement of his hearers. The question which Aristippus asked him was whether he knew in the world any good thing, and if Socrates had answered him that meat, or drink, or riches, or health, or strength, or courage are good things, he wou
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CHAPTER IX. SOCRATES RETURNS SUITABLE ANSWERS TO A VARIETY OF QUESTIONS PROPOSED TO HIM.
CHAPTER IX. SOCRATES RETURNS SUITABLE ANSWERS TO A VARIETY OF QUESTIONS PROPOSED TO HIM.
Another time being asked whether courage can be learnt as an art or was a gift of Nature, he answered: “In my opinion, as we see many bodies that are naturally more vigorous than others, and that better endure fatigue, so there are some souls that are naturally more brave, and look dangers in the face with greater resolution. For I see some men, who live under the same laws, who are brought up in the same customs, and who are not all equally valiant. Nevertheless, I believe that education and ex
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CHAPTER X. SOCRATES, IN CONVERSATION WITH SEVERAL ARTIFICERS, A PAINTER, A STATUARY, AND AN ARMOURER, SHOWETH HIS SKILL AND GOOD TASTE IN THE FINER ARTS.
CHAPTER X. SOCRATES, IN CONVERSATION WITH SEVERAL ARTIFICERS, A PAINTER, A STATUARY, AND AN ARMOURER, SHOWETH HIS SKILL AND GOOD TASTE IN THE FINER ARTS.
As Socrates studied to be useful in all his conversations, so he never happened to be in company even with tradesmen but he always said something that might be of service to them. Going once into the shop of the painter Parrhasius, he entertained himself with him in the following manner:— “Is not painting,” said he, “a representation of all we see? For with a few colours you represent on a canvas mountains and caverns, light and obscurity; you cause to be observed the difference between soft thi
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CHAPTER XI. DISCOURSE OF SOCRATES WITH THEODOTA, AN ATHENIAN LADY, OF NO GOOD CHARACTER; WHEREIN HE ENDEAVOURETH, IN THE MOST ARTFUL AND ENGAGING MANNER, TO WIN HER OVER FROM THE CRIMINAL PLEASURES TO WHICH SHE WAS ADDICTED UNTO THE SUBLIMER AND MORE INNOCENT DELIGHTS OF PHILOSOPHY AND VIRTUE.
CHAPTER XI. DISCOURSE OF SOCRATES WITH THEODOTA, AN ATHENIAN LADY, OF NO GOOD CHARACTER; WHEREIN HE ENDEAVOURETH, IN THE MOST ARTFUL AND ENGAGING MANNER, TO WIN HER OVER FROM THE CRIMINAL PLEASURES TO WHICH SHE WAS ADDICTED UNTO THE SUBLIMER AND MORE INNOCENT DELIGHTS OF PHILOSOPHY AND VIRTUE.
There was at Athens a very beautiful lady called Theodota, who had the character of a loose dame. Some person was speaking of her in presence of Socrates, and saying that she was the most beautiful woman in the whole world; that all the painters went to see her, to draw her picture, and that they were very well received at her house. “I think,” said Socrates, “we ought to go see her too, for we shall be better able to judge of her beauty after we have seen her ourselves than upon the bare relati
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CHAPTER XII. OF THE NECESSITY OF EXERCISE TO HEALTH AND STRENGTH OF BODY.
CHAPTER XII. OF THE NECESSITY OF EXERCISE TO HEALTH AND STRENGTH OF BODY.
Among others who frequented Socrates, there was a young man whose name was Epigenes, and who was very awkward in his person and behaviour, and had contracted an ill habit of body, having never learnt nor used any exercise. Socrates reproached him for it, and told him that it was unworthy of any man to be so negligent of himself. Epigenes slightly answered that he was under no obligation to do better. “You are no less obliged to it,” replied Socrates, “than they who train themselves up for the Ol
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CHAPTER XIII. SEVERAL APOPHTHEGMS OF SOCRATES.
CHAPTER XIII. SEVERAL APOPHTHEGMS OF SOCRATES.
A certain man being vexed that he had saluted one who did not return his civility, Socrates said to him, “It is ridiculous in you to be unconcerned when you meet a sick man in the way, and to be vexed for having met a rude fellow.” 2. Another was saying that he had lost his appetite and could eat nothing. Socrates, having heard it, told him he could teach him a remedy for that. The man asking what it was, “Fast,” said he, “for some time, and I will warrant you will be in better health, spend les
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CHAPTER XIV. SOCRATES PROPOSETH SOME REGULATIONS FOR THE BETTER MANAGEMENT OF THEIR PUBLIC FEASTS.
CHAPTER XIV. SOCRATES PROPOSETH SOME REGULATIONS FOR THE BETTER MANAGEMENT OF THEIR PUBLIC FEASTS.
Socrates having observed that in public suppers every one brought his own dish of meat, and that sometimes some brought more and others less, was wont, when this happened, to bid a servant set the least dish in the middle of the table, and to give some of it to all the company. No man could, in civility, refuse it, nor exempt himself from doing the like with his own dish, insomuch that every man had a taste of the whole, and all fared alike. This in some measure banished luxury and expensiveness
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CHAPTER I. THAT PERSONS OF GOOD NATURAL PARTS, AS WELL AS THOSE WHO HAVE PLENTIFUL FORTUNES, OUGHT NOT TO THINK THEMSELVES ABOVE INSTRUCTION. ON THE CONTRARY, THE ONE OUGHT, BY THE AID OF LEARNING, TO IMPROVE THEIR GENIUS; THE OTHER, BY THE ACQUISITION OF KNOWLEDGE, TO RENDER THEMSELVES VALUABLE.
CHAPTER I. THAT PERSONS OF GOOD NATURAL PARTS, AS WELL AS THOSE WHO HAVE PLENTIFUL FORTUNES, OUGHT NOT TO THINK THEMSELVES ABOVE INSTRUCTION. ON THE CONTRARY, THE ONE OUGHT, BY THE AID OF LEARNING, TO IMPROVE THEIR GENIUS; THE OTHER, BY THE ACQUISITION OF KNOWLEDGE, TO RENDER THEMSELVES VALUABLE.
There was always, as we have already remarked, some improvement to be made with Socrates; and it must be owned that his company and conversation were very edifying, since even now, when he is no more among us, it is still of advantage to his friends to call him to their remembrance. And, indeed, whether he spoke to divert himself, or whether he spoke seriously, he always let slip some remarkable instructions for the benefit of all that heard him. He used often to say he was in love, but it was e
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CHAPTER II. CONFERENCE BETWEEN SOCRATES AND EUTHYDEMUS, IN WHICH HE CONVINCES THAT YOUNG MAN, WHO HAD A GREAT OPINION OF HIMSELF, THAT HE KNEW NOTHING.
CHAPTER II. CONFERENCE BETWEEN SOCRATES AND EUTHYDEMUS, IN WHICH HE CONVINCES THAT YOUNG MAN, WHO HAD A GREAT OPINION OF HIMSELF, THAT HE KNEW NOTHING.
When Socrates, on the other hand, found any who soothe themselves up in the belief that they are well instructed, and who boast of their own sufficiency, he never failed to chastise the vanity of such persons. Of his conduct in this particular I will relate the following instance— He had been told that Euthydemus had bought up several works of the most celebrated poets and sophists, and that this acquisition had so puffed him up with arrogance, that he already esteemed himself the greatest man f
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CHAPTER III. PROOFS OF A KIND SUPERINTENDING PROVIDENCE.—WHAT RETURNS OF GRATITUDE AND DUTY MEN OUGHT TO MAKE TO GOD FOR HIS FAVOURS.—AN HONEST AND GOOD LIFE THE BEST SONG OF THANKSGIVING OR THE MOST ACCEPTABLE SACRIFICE TO THE DEITY.
CHAPTER III. PROOFS OF A KIND SUPERINTENDING PROVIDENCE.—WHAT RETURNS OF GRATITUDE AND DUTY MEN OUGHT TO MAKE TO GOD FOR HIS FAVOURS.—AN HONEST AND GOOD LIFE THE BEST SONG OF THANKSGIVING OR THE MOST ACCEPTABLE SACRIFICE TO THE DEITY.
As Socrates considered virtue and piety as the two grand pillars of a State, and was fully persuaded that all other qualifications whatever, without the knowledge and practice of these, would, instead of enabling men to do good, serve, on the contrary, to render them more wicked and more capable of doing mischief. For that reason he never pressed his friends to enter into any public office until he had first instructed them in their duty to God and mankind. But, above all, he endeavoured to inst
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CHAPTER IV. INSTANCES OF THE INVIOLABLE INTEGRITY OF SOCRATES.—HIS CONVERSATION WITH HIPPIAS CONCERNING JUSTICE.
CHAPTER IV. INSTANCES OF THE INVIOLABLE INTEGRITY OF SOCRATES.—HIS CONVERSATION WITH HIPPIAS CONCERNING JUSTICE.
Concerning justice, it cannot be said that Socrates concealed his opinion of it, for he plainly revealed his sentiments by his actions, as well in public as in private, making it his business to serve every man, and to obey the magistrates and the laws; insomuch, that as well in the army as in the city, his obedience and uprightness rendered him remarkable above all others. He fully discovered the integrity of his soul, when he presided in the assemblies of the people; he would never pass a decr
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CHAPTER V. OF THE MISCHIEFS OF INTEMPERANCE, AND THE ADVANTAGES OF SOBRIETY.
CHAPTER V. OF THE MISCHIEFS OF INTEMPERANCE, AND THE ADVANTAGES OF SOBRIETY.
I will now set down the arguments that Socrates used to bring his friends to the practice of good actions, for being of opinion that temperance is a great advantage to such as desire to do anything that is excellent, he first showed them, by his way of living, that no man was more advanced than himself in the exercise of that virtue; and in his conferences he exhorted his hearers above all things to the practice of it, and his thoughts being continually employed in the means of arriving to be vi
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CHAPTER VI. SOCRATES’ FRIENDS ATTAIN, BY FREQUENTING HIS CONVERSATION, AN EXCELLENT WAY OF REASONING.—THE METHOD HE OBSERVED IN ARGUING SHOWN IN SEVERAL INSTANCES.—OF THE DIFFERENT SORTS OF GOVERNMENT.—HOW SOCRATES DEFENDED HIS OPINIONS.
CHAPTER VI. SOCRATES’ FRIENDS ATTAIN, BY FREQUENTING HIS CONVERSATION, AN EXCELLENT WAY OF REASONING.—THE METHOD HE OBSERVED IN ARGUING SHOWN IN SEVERAL INSTANCES.—OF THE DIFFERENT SORTS OF GOVERNMENT.—HOW SOCRATES DEFENDED HIS OPINIONS.
I will show, in the next place, how Socrates’ friends learnt to reason so well by frequenting his conversation. He held that they who perfectly understand the nature of things can explain themselves very well concerning them, but that a man who has not that knowledge often deceives himself and others likewise. He therefore perpetually conferred with his friends without ever being weary of that exercise. It would be very difficult to relate how he defined every particular thing. I will therefore
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CHAPTER VII. METHOD TO BE OBSERVED IN STUDY.—ARTS AND SCIENCES NO FURTHER USEFUL, THAN THEY CONTRIBUTE TO RENDER MEN WISER, BETTER, OR HAPPIER.—VAIN AND UNPROFITABLE KNOWLEDGE TO BE REJECTED.
CHAPTER VII. METHOD TO BE OBSERVED IN STUDY.—ARTS AND SCIENCES NO FURTHER USEFUL, THAN THEY CONTRIBUTE TO RENDER MEN WISER, BETTER, OR HAPPIER.—VAIN AND UNPROFITABLE KNOWLEDGE TO BE REJECTED.
I presume now, that what I have said has been a sufficient evidence of the frankness and sincerity with which Socrates conversed with his friends, and made known his opinions to them. It remains now that I should say something of the extreme care Socrates showed for the advancement of his friends, and how much he had at heart that they might not be ignorant of anything that could be useful to them, to the end they might not want the assistance of others in their own affairs. For this reason, he
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CHAPTER VIII. BEHAVIOUR OF SOCRATES FROM THE TIME OF HIS CONDEMNATION TO HIS DEATH.—HIS CHARACTER SUMMED UP IN A FEW WORDS.
CHAPTER VIII. BEHAVIOUR OF SOCRATES FROM THE TIME OF HIS CONDEMNATION TO HIS DEATH.—HIS CHARACTER SUMMED UP IN A FEW WORDS.
To conclude: if, because Socrates was condemned to death, any one should believe that he was a liar to say that he had a good demon that guided him, and gave him instructions what he should or should not do, let him consider, in the first place, that he was arrived to such an age that if he had not died when he did, he could not have lived much longer; that by dying when he did he avoided the most toilsome part of life, in which the mind loses much of its vigour; and that in amends for it he dis
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