The Memorable Thoughts of Socrates. Xenophon

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СКАЧАТЬ that he ever fomented any sedition, that he ever was the cause of a rebellion, or any other the like mischiefs? Can any man lay to his charge that he ever detained his estate, or did him or it the least injury? Was he ever so much as suspected of any of these things? How then is it possible he should be guilty of the crimes of which he was accused; since, instead of not believing in the gods, as the accuser says, it is manifest he was a sincere adorer of them? Instead of corrupting the youth, as he further alleges against him, he made it his chief care to deliver his friends from the power of every guilty passion, and to inspire them with an ardent love for virtue, the glory, the ornament, and felicity of families as well as of states? And this being fact (and fact it is, for who can deny it?), is it not certain that the Republic was extremely obliged to him, and that she ought to have paid him the highest honours?

CHAPTER III. HOW SOCRATES BEHAVED THROUGH THE WHOLE OF HIS LIFE.

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      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 the gods, or what honours they ought to render to the dead, than that everyone should observe the customs of his own country. Thus in all the acts of religious worship Socrates took particular care to do nothing contrary to the custom of the Republic, and advised his friends to make that the rule of their devotion to the gods, alleging it to be an argument of superstition and vanity to dissent from the established worship.

      When he prayed to the gods he besought them only to give him what is good, because they know better than we do what things are truly good for us; and he said that men who pray for silver, or for gold, or for the sovereign authority, made as foolish requests as if they prayed that they might play or fight, or desired any other thing whose event is uncertain, and that might be likely to turn to their disadvantage.

      When he offered sacrifices he did not believe that his poverty rendered them despicable in the presence of the gods; and, while he offered according to his ability, he thought he gave as much as the rich, who load the altars with costly gifts, for he held that it would be an injustice in the gods to take more delight in costly sacrifices than in poorer ones, because it would then follow that the offerings of the wicked would for the most part be more acceptable to them than the gifts of the good; and that, if this were so, we ought not to desire to live one moment longer: he thought, therefore, that nothing was so acceptable to the Deity as the homage that is paid him by souls truly pious and innocent. To this purpose he often repeated these verses:—

      “Offer to heaven according to thy pow’r:

       Th’ indulgent gracious gods require no more.”

      And not only in this, but in all the other occasions of life, he thought the best advice he could give his friends was to do all things according to their ability.

      When he believed that the gods had admonished him to do anything, it was as impossible to make him take a contrary resolution as it would have been to have prevailed with him in a journey to change a guide that was clear-sighted for one that knew not the way, and was blind likewise. For this reason he pitied their folly, who, to avoid the derision of men, live not according to the admonitions and commands of the gods; and he beheld with contempt all the subtilties of human prudence when he compared them with divine inspirations.

      His way of living was such that whoever follows it may be assured, with the help of the gods, that he shall acquire a robust constitution and a health not to be easily impaired; and this, too, without any great expense, for he was content with so little that I believe there was not in all the world a man who could work at all but might have earned enough to have maintained him. He generally ate as long as he found pleasure in eating, and when he sat down to table he desired no other sauce but a sound appetite. All sorts of drink were alike pleasing to him, because he never drank but when he was thirsty; and if sometimes he was invited to a feast, he easily avoided eating and drinking to excess, which many find very difficult to do in those occasions. But he advised those who had no government of themselves never to taste of things that tempt a man to eat when he is no longer hungry, and that excite him to drink when his thirst is already quenched, because it is this that spoils the stomach, causes the headache, and puts the soul into disorder. And he said, between jest and earnest, that he believed it was with such meats as those that Circe changed men into swine, and that Ulysses avoided that transformation by the counsel of Mercury, and because he had temperance enough to abstain from tasting them.

      As to love, his advice was to avoid carefully the company of beautiful persons, saying it was very difficult to be near them and escape being taken in the snare; and, having been told that Critobulus had given a kiss to the son of Alcibiades, who was a very handsome youth, he held this discourse to Xenophon, in the presence of Critobulus himself.

      “Tell me, Xenophon, what opinion have you hitherto had of Critobulus? Have you placed him in the rank of the temperate and judicious; or with the debauched and imprudent?” “I have always looked upon him,” answered Xenophon, “to be a very virtuous and prudent man.” “Change your opinion,” replied Socrates, “and believe him more rash than if he threw himself on the points of naked swords or leapt into the fire.” “And what have you seen him do,” said Xenophon, “that gives you reason to speak thus of him?” “Why, he had the rashness,” answered Socrates, “to kiss the son of Alcibiades, who is so beautiful and charming.” “And is this all?” said Xenophon; “for my part, I think I could also willingly expose myself to the same danger that he did.” “Wretch, that you are!” replied Socrates. “Do you consider what happens to you after you have kissed a beautiful face? Do you not lose your liberty? Do you not become a slave? Do you not engage yourself in a vast expense to procure a sinful pleasure? Do you not find yourself in an incapacity of doing what is good, and that you subject yourself to the necessity of employing your whole time and person in the pursuit of what you would despise, if your reason were not corrupted?” “Good God!” cried Xenophon, “this is ascribing a wonderful power to a kiss forsooth.” “And are you surprised at it?” answered Socrates. “Are there not some small animals whose bite is so venomous that it causes insufferable pain, and even the loss of the senses?” “I know it very well,” said Xenophon, “but these animals leave a poison behind them when they sting.” “And do you think, you fool,” added Socrates, “that kisses of love are not venomous, because you perceive not the poison? Know that a beautiful person is a more dangerous animal than scorpions, because these cannot wound unless they touch us; but beauty strikes at a distance: from what place soever we can but behold her, she darts her venom upon us, and overthrows our judgment. And perhaps for this reason the Loves are represented with bows and arrows, because a beautiful face wounds us from afar. I advise you, therefore, Xenophon, when you chance to see a beauty to fly from it, without looking behind you. And for you, Critobulus, I think it convenient that you should enjoin yourself a year’s absence, which will not be too long a time to heal you of your wound.”

      As for such as have not strength enough to resist the power of love, he thought that they ought to consider and use it as an action to which the soul would never consent, were it not for the necessity of the body; and which, though it be necessary, ought, nevertheless, to give us no inquietude. As for himself, his continence was known to all men, and it was more easy for him to avoid courting the most celebrated beauties, than it is for others to get away from disagreeable objects.

      Thus we see what was his way of life in eating, drinking, and in the affair of love. He believed, however, that he tasted of those pleasures СКАЧАТЬ