the memorabilia(纪念品)-第1节
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The Memorabilia
The Memorabilia
by Xenophon
Translation by H。 G。 Dakyns
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The Memorabilia
BOOK I
I
I have often wondered by what arguments those who indicted＇1＇
Socrates could have persuaded the Athenians that his life was justly forfeit
to the state。 The indictment was to this effect： 〃Socrates is guilty of crime
in refusing to recognise the gods acknowledged by the state； and importing
strange divinities of his own； he is further guilty of corrupting the young。〃
＇1＇ ｛oi grapsamenoi｝ = Meletus （below； IV。 iv。 4； viii。 4； 〃Apol。〃 11；
19）； Anytus （〃Apol。〃 29）； and Lycon。 See Plat。 〃Apol。〃 II。 v。 18；
Diog。 Laert。 II。 v。 （Socr。）； M。 Schanz； 〃Plat。 Apol。 mit deutschen
Kemmentar； Einleitung；〃 S。 5 foll。
In the first place； what evidence did they produce that Socrates refused
to recognise the gods acknowledged by the state？ Was it that he did not
sacrifice？ or that he dispensed with divination？ On the contrary； he was
often to be seen engaged in sacrifice； at home or at the common altars of
the state。 Nor was his dependence on divination less manifest。 Indeed that
saying of his； 〃A divinity＇2＇ gives me a sign；〃 was on everybody's lips。 So
much so that； if I am not mistaken； it lay at the root of the imputation that
he imported novel divinities； though there was no greater novelty in his
case than in that of other believers in oracular help； who commonly rely
on omens of all sorts： the flight or cry of birds； the utterances of man；
chance meetings；＇3＇ or a victim's entrails。 Even according to the popular
conception； it is not the mere fowl； it is not the chance individual one
meets； who knows what things are profitable for a man； but it is the gods
who vouchsafe by such instruments to signify the same。 This was also the
tenet of Socrates。 Only； whereas men ordinarily speak of being turned
aside； or urged onwards by birds； or other creatures encountered on the
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The Memorabilia
path； Socrates suited his language to his conviction。 〃The divinity；〃 said he；
〃gives me a sign。〃 Further； he would constantly advise his associates to do
this； or beware of doing that； upon the authority of this same divine voice；
and； as a matter of fact； those who listened to his warnings prospered；
whilst he who turned a deaf ear to them repented afterwards。＇4＇ Yet； it will
be readily conceded； he would hardly desire to present himself to his
everyday companions in the character of either knave or fool。 Whereas he
would have appeared to be both； supposing＇5＇ the God…given revelations
had but revealed his own proneness to deception。 It is plain he would not
have ventured on forecast at all； but for his belief that the words he spoke
would in fact be verified。 Then on whom； or what； was the assurance
rooted； if not upon God？ And if he had faith in the gods； how could he fail
to recognise them？
＇2＇ Or； 〃A divine something。〃 See 〃Encyc。 Brit。〃 〃Socrates。〃 Dr。 H。
Jackason； 〃The Daemon of Socrates；〃 F。 W。 H。 Myers； K。 Joel； 〃Der
echte und der Xenophontische Sokrates；〃 i。 p。 70 foll。； cf。 Aristot。 〃M。
M。〃 1182 a 10。
＇3＇ See Aesch。 〃P。 V。〃 487； ｛enodious te sombolous｝； 〃and pathway
tokens；〃 L。 Campbell； Arist。 〃Birds；〃 721； ｛sombolon ornin｝：
〃Frogs；〃 196； ｛to sometukhon exion｝； 〃Eccl。〃 792； Hor。 〃Od。〃 iii。 27；
1…7。
＇4＇ See 〃Anab。〃 III。 i。 4； 〃Symp。〃 iv。 48。
＇5＇ Or； 〃if his vaunted manifestations from heaven had but manifested
the falsity of his judgment。〃
But his mode of dealing with his intimates has another aspect。 As
regards the ordinary necessities of life；＇6＇ his advice was； 〃Act as you
believe＇7＇ these things may best be done。〃 But in the case of those darker
problems； the issues of which are incalculable； he directed his friends to
consult the oracle； whether the business should be undertaken or not。 〃No
one；〃 he would say； 〃who wishes to manage a house or city with success：
no one aspiring to guide the helm of state aright； can afford to dipense
with aid from above。 Doubtless； skill in carpentering； building； smithying；
farming； of the art of governing men； together with the theory of these
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processes； and the sciences of arithmetic； economy； strategy； are affairs of
study； and within the grasp of human intelligence。 Yet there is a side even
of these； and that not the least important； which the gods reserve to
themselves； the bearing of which is hidden from mortal vision。 Thus； let a
man sow a field or plant a farm never so well； yet he cannot foretell who
will gather in the fruits： another may build him a house of fairest
proportion； yet he knows not who will inhabit it。 Neither can a general
foresee whether it will profit him to conduct a campaign； nor a politician
be certain whether his leadership will turn to evil or good。 Nor can the
man who weds a fair wife； looking forward to joy； know whether through
her he shall not reap sorrow。 Neither can he who has built up a powerful
connection in the state know whether he shall not by means of it be cast
out of his city。 To suppose that all these matters lay within the scope of
human judgment； to the exclusion of the preternatural； was preternatural
folly。 Nor was it less extravagant to go and consult the will of Heaven on
any questions which it is given to us to decide by dint of learning。 As
though a man should inquire； 〃Am I to choose an expert driver as my
coachman； or one who has never handled the reins？〃 〃Shall I appoint a
mariner to be skipper of my vessel； or a landsman？〃 And so with respect to
all we may know by numbering； weighing； and measuring。 To seek advice
from Heaven on such points was a sort of profanity。 〃Our duty is plain；〃 he
would observe； 〃where we are permitted to work through our natural
faculties； there let us by all means apply them。 But in things which are
hidden； let us seek to gain knowledge from above； by divination； for the
gods；〃 he added； 〃grant signs to those to whom they will be gracious。〃
＇6＇ Or； 〃in the sphere of the determined；〃 ｛ta anagkaia｝ = certa；
quorum eventus est necessarius； 〃things positive； the law…ordained
department of life；〃 as we might say。 See Grote； 〃H。 G。〃 i。 ch。 xvi。
500 and passim。
＇7＇ Reading ｛os nomizoien｝； or if ｛os enomizen｝； translate 〃As to
things with certain results； he advised them to do them in the way in
which he believed they would be done best〃； i。e。 he did not say；
〃follow your conscience；〃 but； 〃this course seems best to me under
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the circumstances。〃
Again； Socrates ever lived in the public eye； at early morning he was
to be seen betaking himself to one of the promenades； or wrestling…
grounds； at noon he would appear with the gathering crowds in the
market…place； and as day declined； wherever the largest throng might be
encountered； there was he to be found； talking for the most part； while any
one who chose might stop and listen。 Yet no one ever heard him say； or
saw him do anything impious or irreverent。 Indeed； in contrast to others he
set his face against all discussion of such high matters as the nature of the
Universe； how the 〃kosmos；〃 as the savants＇8＇ phrase it； came into
being；＇9＇ or by what forces the celestial phenomena arise。 To trouble one's
brain about such matters was； he argued； to play the fool。 He would ask
