the memorabilia(纪念品)-第2节
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brain about such matters was； he argued； to play the fool。 He would ask
first： Did these investigators feel their knowledge of things human so
complete that they betook themselves to these lofty speculations？ Or did
they maintain that they were playing their proper parts in thus neglecting
the affairs of man to speculate on the concerns of God？ He was astonished
they did not see how far these problems lay beyond mortal ken； since even
those who pride themselves most on their discussion of these points differ
from each other； as madmen do。 For just as some madmen； he said； have
no apprehension of what is truly terrible； others fear where no fear is；
some are ready to say and do anything in public without the slightest
symptom of shame；＇10＇ others think they ought not so much as to set foot
among their fellow…men； some honour neither temple； nor altar； nor aught
else sacred to the name of God； others bow down to stocks and stones and
worship the very beasts：so is it with those thinkers whose minds are
cumbered with cares＇11＇ concerning the Universal Nature。 One sect＇12＇
has discovered that Being is one and indivisible。 Another＇13＇ that it is
infinite in number。 If one＇14＇ proclaims that all things are in a continual
flux； another＇15＇ replies that nothing can possibly be moved at any time。
The theory of the universe as a process of birth and death is met by the
counter theory； that nothing ever could be born or ever will die。
＇8＇ Lit。 〃the sophists。〃 See H。 Sidgwick； 〃J。 of Philol。〃 iv。 1872； v。
1874。
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＇9＇ Reading ｛ephu｝。 Cf。 Lucian； 〃Icaromenip。〃 xlvi。 4； in imitation of
this passage apparently； or if ｛ekhei｝； translate 〃is arranged。〃 See
Grote； 〃H。 G。〃 viii。 573。
＇10＇ See 〃Anab。〃 V。 iv。 30。
＇11＇ See Arist。 〃Clouds；〃 101； ｛merimnophrontistai kaloi te kagathoi｝。
＇12＇ e。g。 Xenophanes and Parmenides； see Grote； 〃Plato；〃 I。 i。 16
foll。
＇13＇ e。g。 Leucippus and Democritus； ib。 63 foll。
＇14＇ e。g。 Heraclitus； ib。 27 foll。
＇15＇ e。g。 Zeno； ib。 ii。 96。
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；＇16＇
whereas those who lacked the knowledge might deservedly be stigmatised
as slaves。
＇16＇ 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 is
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indeed astonishing。
At one time Socrates was a member of the Council；＇17＇ 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；＇18＇ when that body was seized with a desire to put the
nine＇19＇ 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 thingsboth 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。
＇17＇ Or 〃Senate。〃 Lit。 〃the Boule。〃
＇18＇ Lit。 〃Epistates of the Ecclesia。〃 See Grote； 〃H。 G。〃 viii。 271；
Plat。 〃Apol。〃 32 B。
＇19＇ ｛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。
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II
No less surprising to my mind is the belief that Socrates corrupted the
young。 This man； who； beyond what has been already stated； kept his
appetites and passions under strict control； who was pre…eminently capable
of enduring winter's cold and summer's heat and every kind of toil； who
was so schooled to curtail his needs that with the scantiest of means he
never lacked sufficiencyis it credible that such a man could have made
others irreverent or lawless； or licentious； or effeminate in face of toil？
Was he not rather the saving of many through the passion for virtue which
he roused in them； and the hope he infused that through careful
management of themselves they might grow to be truly beautiful and
goodnot indeed that he ever undertook to be a teacher of virtue； but
being evidently virtuous himself he made those who associated with him
hope that by imitating they might at last resemble him。
But let it not be inferred that he was negligent of his own body or
approved of those who neglected theirs。 If excess of eating； counteracted
by excess of toil； was a dietary of which he disapproved；＇1＇ to gratify the
natural claim of appetite in conjunction with moderate exercise was a
system he favoured； as tending to a healthy condition of the body without
trammelling the cultivation of the spirit。 On the other hand； there was
nothing dandified or pretentious about him； he indulged in no foppery of
shawl or shoes； or other effeminacy of living。
＇1＇ See ＇Plat。＇ 〃Erast。〃 132 C。
Least of all did he tend to make his companions greedy of money。 He
would not； while restraining passion generally； make capital out of the one
passion which attached others to himself； and by this abstinence； he
believed； he was best consulting his own freedom； in so much that he
stigmatised those who condescended to take wages for their society as
vendors of their own persons； because they were compelled to discuss for
the benefits of their paymasters。 What surprised him was that any one
possessing virtue should deign to ask money as its price instead of simply
