the memorabilia-第4章

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Per。　What　is　good；　to　be　sure；　young　sir；　not　what　is　bad。

Alc。　Supposing　it　is　not　the　majority；　but；　as　in　the　case　of　an
oligarchy；　the　minority；　who　meet　and　enact　the　rules　of　conduct；　what
are　these？

Per。　Whatever　the　ruling　power　of　the　state　after　deliberation　enacts
as　our　duty　to　do；　goes　by　the　name　of　laws。

Alc。　Then　if　a　tyrant；　holding　the　chief　power　in　the　state；　enacts
rules　of　conduct　for　the　citizens；　are　these　enactments　law？

Per。　Yes；　anything　which　a　tyrant　as　head　of　the　state　enacts；　also
goes　by　the　name　of　law。

Alc。　But；　Pericles；　violence　and　lawlessnesshow　do　we　define　them？
Is　it　not　when　a　stronger　man　forces　a　weaker　to　do　what　seems　right
to　himnot　by　persuasion　but　by　compulsion？

Per。　I　should　say　so。

Alc。　It　would　seem　to　follow　that　if　a　tyrant；　without　persuading　the
citizens；　drives　them　by　enactment　to　do　certain　thingsthat　is
lawlessness？

Per。　You　are　right；　and　I　retract　the　statement　that　measures　passed
by　a　tyrant　without　persuasion　of　the　citizens　are　law。

Alc。　And　what　of　measures　passed　by　a　minority；　not　by　persuasion　of
the　majority；　but　in　the　exercise　of　its　power　only？　Are　we；　or　are　we
not；　to　apply　the　term　violence　to　these？

Per。　I　think　that　anything　which　any　one　forces　another　to　do　without
persuasion；　whether　by　enactment　or　not；　is　violence　rather　than　law。

Alc。　It　would　seem　that　everything　which　the　majority；　in　the　exercise
of　its　power　over　the　possessors　of　wealth；　and　without　persuading
them；　chooses　to　enact；　is　of　the　nature　of　violence　rather　than　of
law？

To　be　sure　（answered　Pericles）；　adding：　At　your　age　we　were　clever
hands　at　such　quibbles　ourselves。　It　was　just　such　subtleties　which　we
used　to　practise　our　wits　upon；　as　you　do　now；　if　I　mistake　not。

To　which　Alcibiades　replied：　Ah；　Pericles；　I　do　wish　we　could　have　met
in　those　days　when　you　were　at　your　cleverest　in　such　matters。

Well；　then；　as　soon　as　the　desired　superiority　over　the　politicians　of
the　day　seemed　to　be　attained；　Critias　and　Alcibiades　turned　their
backs　on　Socrates。　They　found　his　society　unattractive；　not　to　speak
of　the　annoyance　of　being　cross…questioned　on　their　own　shortcomings。
Forthwith　they　devoted　themselves　to　those　affairs　of　state　but　for
which　they　would　never　have　come　near　him　at　all。

No；　if　one　would　seek　to　see　true　companions　of　Socrates；　one　must
look　to　Crito；＇24＇　and　Chaerephon；　and　Chaerecrates；　to　Hermogenes；　to
Simmias　and　Cebes；　to　Phaedondes　and　others；　who　clung　to　him　not　to
excel　in　the　rhetoric　of　the　Assembly　or　the　law…courts；　but　with　the
nobler　ambition　of　attaining　to　such　beauty　and　goodliness　of　soul　as
would　enable　them　to　discharge　the　various　duties　of　life　to　house　and
family；　to　relatives　and　friends；　to　fellow…citizens；　and　to　the　state
at　large。　Of　these　true　followers　not　one　in　youth　or　old　age　was　ever
guilty；　or　thought　guilty；　of　committing　any　evil　deed。

＇24＇　For　these　true　followers；　familiar　to　us　in　the　pages　of　Plato；
　　　　（〃Crito；〃　〃Apol。；〃　〃Phaedo；〃　etc）　see　Cobet；　〃Pros。　Xen。〃

〃But　for　all　that；〃　the　accuser　insists；　〃Socrates　taught　sons　to　pour
contumely　upon　their　fathers＇25＇　by　persuading　his　young　friends　that
he　could　make　them　wiser　than　their　sires；　or　by　pointing　out　that　the
law　allowed　a　son　to　sue　his　father　for　aberration　of　mind；　and　to
imprison　him；　which　legal　ordinance　he　put　in　evidence　to　prove　that
it　might　be　well　for　the　wiser　to　imprison　the　more　ignorant。〃

＇25＇　See　〃Apol。〃　20；　Arist。　〃Clouds；〃　1407；　where　Pheidippides　〃drags
　　　　his　father　Strepsiades　through　the　mire。〃

Now　what　Socrates　held　was；　that　if　a　man　may　with　justice　incarcerate
another　for　no　better　cause　than　a　form　of　folly　or　ignorance；　this
same　person　could　not　justly　complain　if　he　in　his　turn　were　kept　in
bonds　by　his　superiors　in　knowledge；　and　to　come　to　the　bottom　of　such
questions；　to　discover　the　difference　between　madness　and　ignorance
was　a　problem　which　he　was　perpetually　working　at。　His　opinion　came　to
this：　If　a　madman　may；　as　a　matter　of　expediency　to　himself　and　his
friends；　be　kept　in　prison；　surely；　as　a　matter　of　justice；　the　man
who　knows　not　what　he　ought　to　know　should　be　content　to　sit　at　the
feet　of　those　who　know；　and　be　taught。

But　it　was　the　rest　of　their　kith　and　kin；　not　fathers　only　（according
to　the　accuser）；　whom　Socrates　dishonoured　in　the　eyes　of　his　circle
of　followers；　when　he　said　that　〃the　sick　man　or　the　litigant　does　not
derive　assistance　from　his　relatives；＇26＇　but　from　his　doctor　in　the
one　case；　and　his　legal　adviser　in　the　other。〃　〃Listen　further　to　his
language　about　friends；〃　says　the　accuser：　〃'What　is　the　good　of　their
being　kindly　disposed；　unless　they　can　be　of　some　practical　use　to
you？　Mere　goodness　of　disposition　is　nothing；　those　only　are　worthy　of
honour　who　combine　with　the　knowledge　of　what　is　right　the　faculty　of
expounding　it；'＇27＇　and　so　by　bringing　the　young　to　look　upon　himself
as　a　superlatively　wise　person　gifted　with　an　extraordinary　capacity
for　making　others　wise　also；　he　so　worked　on　the　dispositions　of　those
who　consorted　with　him　that　in　their　esteem　the　rest　of　the　world
counted　for　nothing　by　comparison　with　Socrates。〃

＇26＇　See　Grote；　〃H。　G。〃　v。　535。

＇27＇　Cf。　Thuc。　ii。　60。　Pericles　says；　〃Yet　I　with　whom　you　are　so
　　　　angry　venture　to　say　of　myself；　that　I　am　as　capable　as　any　one　of
　　　　devising　and　explaining　a　sound　policy。〃Jowett。

Now　I　admit　the　language　about　fathers　and　the　rest　of　a　man's
relations。　I　can　go　further；　and　add　some　other　sayings　of　his；　that
〃when　the　soul　（which　is　alone　the　indwelling　centre　of　intelligence）
is　gone　out　of　a　man；　be　he　our　nearest　and　dearest　friend；　we　carry
the　body　forth　and　bury　it　out　of　sight。〃　〃Even　in　life；〃　he　used　to
say；　〃each　of　us　is　ready　to　part　with　any　portion　of　his　best
possessionto　wit；　his　own　bodyif　it　be　useless　and　unprofitable。
He　will　remove　it　himself；　or　suffer　another　to　do　so　in　his　stead。
Thus　men　cut　off　their　own　nails；　hair；　or　corns；　they　allow　surgeons
to　cut　and　cauterise　them；　not　without　pains　and　aches；　and　are　so
grateful　to　the　doctor　for　his　services　that　they　further　give　him　a
fee。　Or　again；　a　man　ejects　the　spittle　from　his　mouth　as　far　as
possible。＇28＇　Why？　Because　it　is　of　no　use　while　it　stays　within　the
system；　but　is　detrimental　rather。〃

＇28＇　See　Aristot。　〃Eth。　Eud。〃　vii。　1。

Now　by　these　instances　his　object　was　not　to　inculcate　the　duty　of
burying　one's　father　alive　or　of　cutting　oneself　to　bits；　but　to　show
that　lack　of　intelligence　means　lack　of　worth；＇29＇　and　so　he　called
upon　his　hearers　to　be　as　sensible　and　useful　as　they　could　be；　so
that；　be　it　father　or　brother　or　any　one　else　whose　esteem　he　would
deserve；　a　man　should　not　hug　himself　in　careless　self…interest；
trusting　to　mere　relationship；　but　strive　to　be　useful　to　those　whose
esteem　he　coveted。

＇29＇　i。e。　〃witless　and　worthless　are　synonymous。〃

But　（pursues　the　accuser）　by　carefully　culling　the　most　immoral
passages　of　the　famous　poets；　and　using　them　as　evidences；　he　taught
his　associates　to　be　evildoers　and　tyrranical：　the　line　of　Hesiod＇30＇
for　instance

　　　　No　work　is　a　disgrace；　slackness　of　work　is　the　disgrace

〃interpreted；〃　says　the　accuser；　〃by　Socrates　as　if　the　poet　enjoined
us　to　abstain　from　no　work　wicked　or　ignoble；　do　everything　for　the
sake　of　gain。〃

＇30＇　〃Works　and　Days；〃　309　｛'Ergon　d'　ouden　oneidos｝。　Cf。　Plat。
　　　　〃Charm。〃　163　C。

Now　while　Socrates　would　have　entirely　admitted　the　propositions　that
〃it　is　a　blessing　and　a　benefit　to　a　man　to　be　a　worker；〃　and　that　〃a
lazy　do…nothing　is　a　pestilent　evil；〃　that　〃work　is　good　and　idleness
a　curse；〃　the　question　arises；　whom　did　he　mean　by　workers？　In　his
vocabulary　only　those　were　good　workmen＇31＇　who　were　engaged　on　good
work；　dicers　and　gamblers　and　others　engaged　on　any　other　base　and
ruinous　business　he　stigmatised　as　the　〃idle　drones〃；　and　from　this
point　of　view　the　quotation　from　Hesiod　is　unimpeachable

　　　　No　work　is　a　disgrace；　only　idlesse　is　disgrace。

But　there　was　a　passage　from　Homer＇32＇　for　ever　on　his　lips；　as　the
accuser　tells　usthe　passage　which　says　concerning　Odysseus；

　　　　What　prince；　or　man　of　name；
　　　　He　found　flight…giv'n；　he　would　restrain　with　words　of　gentlest　blame：
　　　　〃Good　sir；　it　fits　you　not　to　fly；　or　fare　as　one　afraid；
　　　　You　should　not　only　stay　yourself；　but　see　the　people　stayed。〃

　　　　Thus　he　the　best　sort　us'd；　the　worst；　whose　spirits　brake　out　in　noise；＇33＇
　　　　He　cudgell'd　with　his　sceptre；　chid；　and　said；　〃Stay；　wretch；　be　still；
　　　　And　hear　thy　betters；　thou　art　base；　and　both　in　power　and　skill
　　　　Poor　and　unworthy；　without　name　in　counsel　or　in　war。〃
　　　　We　must　not　all　be　kings。

＇31＇　See　below；　III。　ix。　9。

＇32＇　〃Il。〃　ii。　188　foll。；　199　foll。　（so　Chapman）。

＇33＇　Lit。　〃But　whatever　man　of　the　people　he　saw　and　found　him
　　　　shouting。〃W。　Leaf。

The　accuser　informs　us　that　Socrates　interpreted　these　lines　as　though
the　poet　approved　the　giving　of　blows　to　commoners　and　poor　folk。　Now
no　such　remark　was　ever　made　by　Socrates；　which　indeed　would　have　been
tantamount　to　maintaining　that　he　ought　to　be　beaten　himself。　What　he
did　say　was；　that　those　who　were　useful　neither　in　word　nor　deed；　who
were　incapable　of　rendering　assistance　in　time　of　need　to　the　army　or
the　state　or　the　people　itself；　be　they　never　so　wealthy；　ought　to　be
restrained；　and　especially　if　to　incapacity　they　added　effrontery。

As　to　Socrates；　he　was　the　very　opposite　of　all　thishe　was　plainly　a
lover　of　the　people；　and　indeed　of　all　mankind。　Though　he　had　many
ardent　admirers　among　citizens　and　strangers　alike；　he　never　demanded
any　fee　for　his　society　from　any　one；＇34＇　but　bestowed　abundantly　upon
all　alike　of　the　riches　of　his　souldgood　things；　indeed；　of　which
fragments　accepted　gratis　at　his　hands　were　taken　and　sold　at　high
prices　to　the　rest　of　the　community　by　some；＇35＇　who　were　not；　as　he
was；　lovers　of　the　people；　since　with　those　who　had　not　money　to　give
in　return　they　refused　to　discourse。　But　of　Socrates　be　it　said　that
in　the　eyes　of　the　whole　world　he　reflected　more　honour　on　the　state
and　a　richer　lustre　than　ever　Lichas；＇36＇　whose　fame　is　proverbial；
shed　on　Lacedaemon。　Lichas　feasted　and　entertained　the　foreign
residents　in　Lacedaemon　at　the　Gymnopaediae　most　handsomely。　Socrates
gave　a　lifetime　to　the　outpouring　of　his　substance　in　the　shape　of　the
greatest　benefits　bestowed　on　all　who　cared　to　receive　them。　In　other
words；　he　made　those　who　lived　in　his　society　better　men；　and　sent
them　on　their　way　rejoicing。

＇34＇　See　〃Symp。〃　iv。　43；　Plat。　〃Hipp。　maj。〃　300　D；　〃Apol。〃　19　E。

＇35＇　See　Diog。　Laert。　II。　viii。　1。

＇36＇　See　〃Hell。〃　III。　ii。　21；　Thuc。　v。　50；　Plut。　〃Cim。〃　284　C。　For　the
　　　　Gymnopaediae；　see　Paus。　III。　xi。　9；　Athen。　xiv。　p。　631。

To　no　other　conclusion；　therefore；　can　I　come　but　that；　being　so　good
a　man；　Socrates　was　worthier　to　have　received　honour　from　the　state
than　death。　And　this　I　take　to　be　the　strictly　legal　view　of　the　case；
for　what　does　the　law　require？＇37＇　〃If　a　man　be　proved　to　be　a　thief；
a　filcher　of　clothes；　a　cut…purse；　a　housebreaker；　a　man…stealer；　a