the memorabilia-第6章

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　　　　character；　was　an　adept　（｛protrepsasthai｝）　in　the　art　of
　　　　stimulating　people　to　virtue　negatively　but　scarcely　the　man　to
　　　　guide　（｛proagein｝）　his　hearers　on　the　true　path　himself。〃　Cf。
　　　　（Plat。）　〃Clitophon；〃　410　B；　Cic。　〃de　Or。〃　I。　xlvii。　204；　Plut。
　　　　〃Mor。〃　798　B。　See　Grote；　〃Plato；〃　iii。　21；　K。　Joel；　op。　cit。　p。　51
　　　　foll。；　Cf。　below；　IV。　iii。　2。

I　will　first　state　what　I　once　heard　fall　from　his　lips　in　a
discussion　with　Aristodemus；＇2＇　〃the　little；〃　as　he　was　called；　on　the
topic　of　divinity。＇3＇　Socrates　had　observed　that　Aristodemus　neither
sacrificed　nor　gave　heed　to　divination；　but　on　the　contrary　was
disposed　to　ridicule　those　who　did。

＇2＇　See　Plat。　〃Symp。〃　173　B：　〃He　was　a　little　fellow　who　never　wore
　　　　any　shoes；　Aristodemus；　of　the　deme　of　Cydathenaeum。〃Jowett。

＇3＇　Or；　〃the　divine　element。〃

So　tell　me；　Aristodemus　（he　begain）；　are　there　any　human　beings　who
have　won　your　admiration　for　their　wisdom？

Ar。　There　are。

Soc。　Would　you　mention　to　us　their　names？

Ar。　In　the　writings　of　epic　poetry　I　have　the　greatest　admiration　for
Homer。　。　。　。　And　as　a　dithyrambic　poet　for　Melanippides。＇4＇　I　admire
also　Sophocles　as　a　tragedian；　Polycleitus　as　a　sculptor；　and　Zeuxis
as　a　painter。

＇4＇　Melanippides；　430　B。C。　See　Cobet；　〃Pros。　Xen。〃　s。n。

Soc。　Which　would　you　consider　the　more　worthy　of　admiration；　a
fashioner　of　senseless　images　devoid　of　motion　or　one　who　could
fashion　living　creatures　endowed　with　understanding　and　activity？

Ar。　Decidedly　the　latter；　provided　his　living　creatures　owed　their
birth　to　design　and　were　not　the　offspring　of　some　chance。

Soc。　But　now　if　you　had　two　sorts　of　things；　the　one　of　which　presents
no　clue　as　to　what　it　is　for；　and　the　other　is　obviously　for　some
useful　purposewhich　would　you　judge　to　be　the　result　of　chance；
which　of　design？

Ar。　Clearly　that　which　is　produced　for　some　useful　end　is　the　work　of
design。

Soc。　Does　it　not　strike　you　then　that　he　who　made　man　from　the
beginning＇5＇　did　for　some　useful　end　furnish　him　with　his　several
sensesgiving　him　eyes　to　behold　the　visible　word；　and　ears　to　catch
the　intonations　of　sound？　Or　again；　what　good　would　there　be　in　odours
if　nostrils　had　not　been　bestowed　upon　us？　what　perception　of　sweet
things　and　pungent；　and　of　all　the　pleasures　of　the　palate；　had　not　a
tongue　been　fashioned　in　us　as　an　interpreter　of　the　same？　And　besides
all　this；　do　you　not　think　this　looks　like　a　matter　of　foresight；　this
closing　of　the　delicate　orbs　of　sight　with　eyelids　as　with　folding
doors；　which；　when　there　is　need　to　use　them　for　any　purpose；　can　be
thrown　wide　open　and　firmly　closed　again　in　sleep？　and；　that　even　the
winds　of　heaven　may　not　visit　them　too　roughly；　this　planting　of　the
eyelashes　as　a　protecting　screen？＇6＇　this　coping　of　the　region　above
the　eyes　with　cornice…work　of　eyebrow　so　that　no　drop　of　sweat　fall
from　the　head　and　injure　them？　again　this　readiness　of　the　ear　to
catch　all　sounds　and　yet　not　to　be　surcharged？　this　capacity　of　the
front　teeth　of　all　animals　to　cut　and　of　the　〃grinders〃　to　receive　the
food　and　reduce　it　to　pulp？　the　position　of　the　mouth　again；　close　to
the　eyes　and　nostrils　as　a　portal　of　ingress　for　all　the　creature's
supplies？　and　lastly；　seeing　that　matter　passing　out＇7＇　of　the　body　is
unpleasant；　this　hindward　direction　of　the　passages；　and　their　removal
to　a　distance　from　the　avenues　of　sense？　I　ask　you；　when　you　see　all
these　things　constructed　with　such　show　of　foresight　can　you　doubt
whether　they　are　products　of　chance　or　intelligence？

＇5＇　Cf。　Aristot。　〃de　Part。　Animal。〃　1。　For　the　〃teleological〃　views
　　　　see　IV。　iii。　2　foll。

＇6＇　〃Like　a　sieve〃　or　〃colander。〃

＇7＇　〃That　which　goeth　out　of　a　man。〃

Ar。　To　be　sure　not！　Viewed　in　this　light　they　would　seem　to　be　the
handiwork　of　some　wise　artificer；＇8＇　full　of　love　for　all　things
living。＇9＇

＇8＇　〃Demiurge。〃

＇9＇　Passage　referred　to　by　Epictetus　ap。　Stob。　〃Flor。〃　121；　29。

Soc。　What　shall　we　say　of　this　passion　implanted　in　man　to　beget
offspring；　this　passion　in　the　mother　to　rear　her　babe；　and　in　the
creature　itself；　once　born；　this　deep　desire　of　life　and　fear　of
death？

Ar。　No　doubt　these　do　look　like　the　contrivances　of　some　one
deliberately　planning　the　existence　of　living　creatures。

Soc。　Well；　and　doubtless　you　feel　to　have　a　spark　of　wisdom　yourself？

Ar。　Put　your　questions；　and　I　will　answer。

Soc。　And　yet　you　imagine　that　elsewhere　no　spark　of　wisdom　is　to　be
found？　And　that；　too；　when　you　know　that　you　have　in　your　body　a　tiny
fragment　only　of　the　mighty　earth；　a　little　drop　of　the　great　waters；
and　of　the　other　elements；　vast　in　their　extent；　you　got；　I　presume；　a
particle　of　each　towards　the　compacting　of　your　bodily　frame？　Mind
alone；　it　would　seem；　which　is　nowhere　to　be　found；＇10＇　you　had　the
lucky　chance　to　snatch　up　and　make　off　with；　you　cannot　tell　how。　And
these　things　around　and　about　us；　enormous　in　size；　infinite　in
number；　owe　their　orderly　arrangement；　as　you　suppose；　to　some　vacuity
of　wit？

＇10＇　Cf。　Plat。　〃Phileb。〃　30　B：　〃Soc。　May　our　body　be　said　to　have　a
　　　　soul？　Pro。　Clearly。　Soc。　And　whence　comes　that　soul；　my　dear
　　　　Protarchus；　unless　the　body　of　the　universe；　which　contains
　　　　elements　similar　to　our　bodies　but　finer；　has　also　a　soul？　Can
　　　　there　be　any　other　source？〃Jowett。　Cic。　〃de　N。　D。〃　ii。　6；　iii。
　　　　11。

Ar。　It　may　be；　for　my　eyes　fail　to　see　the　master　agents　of　these；　as
one　sees　the　fabricators　of　things　produced　on　earth。

Soc。　No　more　do　you　see　your　own　soul；　which　is　the　master　agent　of
your　body；　so　that；　as　far　as　that　goes；　you　may　maintain；　if　you
like；　that　you　do　nothing　with　intelligence；＇11＇　but　everything　by
chance。

＇11＇　Or；　〃by　your　wit；〃　｛gnome｝。

At　this　point　Aristodemus：　I　assure　you；　Socrates；　that　I　do　not
disdain　the　Divine　power。　On　the　contrary；　my　belief　is　that　the
Divinity　is　too　grand　to　need　any　service　which　I　could　render。

Soc。　But　the　grander　that　power　is；　which　deigns　to　tend　and　wait　upon
you；　the　more　you　are　called　upon　to　honour　it。

Ar。　Be　well　assured；　if　I　could　believe　the　gods　take　thought　for　all
men；　I　would　not　neglect　them。

Soc。　How　can　you　suppose　that　they　do　not　so　take　thought？　Who；　in　the
first　place；　gave　to　man　alone　of　living　creatures　his　erect　posture；
enabling　him　to　see　farther　in　front　of　him　and　to　contemplate　more
freely　the　height　above；　and　to　be　less　subject　to　distress　than　other
creatures　＇endowed　like　himself　with　eyes　and　ears　and　mouth＇。＇12＇
Consider　next　how　they　gave　to　the　beast　of　the　field＇13＇　feet　as　a
means　of　progression　only；　but　to　man　they　gave　in　addition　hands
those　hands　which　have　achieved　so　much　to　raise　us　in　the　scale　of
happiness　above　all　animals。　Did　they　not　make　the　tongue　also？　which
belongs　indeed　alike　to　man　and　beast；　but　in　man　they　fashioned　it　so
as　to　play　on　different　parts　of　the　mouth　at　different　times；　whereby
we　can　produce　articulate　speech；　and　have　a　code　of　signals　to
express　our　every　want　to　one　another。　Or　consider　the　pleasures　of
the　sexual　appetite；　limited　in　the　rest　of　the　animal　kingdom　to
certain　seasons；　but　in　the　case　of　man　a　series　prolonged　unbroken　to
old　age。　Nor　did　it　content　the　Godhead　merely　to　watch　over　the
interests　of　man's　body。　What　is　of　far　higher　import；　he　implanted　in
man　the　noblest　and　most　excellent　type　of　soul。　For　what　other
creature；　to　begin　with；　has　a　soul　to　appreciate　the　existence　of　the
gods　who　have　arranged　this　grand　and　beauteous　universe？　What　other
tribe　of　animals　save　man　can　render　service　to　the　gods？　How　apt　is
the　spirit　of　man　to　take　precautions　against　hunger　and　thirst；　cold
and　heat；　to　alleviate　disease　and　foster　strength！　how　suited　to
labour　with　a　view　to　learning！　how　capable　of　garnering　in　the
storehouse　of　his　memory　all　that　he　has　heard　or　seen　or　understood！
Is　it　not　most　evident　to　you　that　by　the　side　of　other　animals　men
live　and　move　a　race　of　godsby　nature　excellent；　in　beauty　of　body
and　of　soul　supreme？　For；　mark　you；　had　a　creature　of　man's　wit　been
encased　in　the　body　of　an　ox；＇14＇　he　would　have　been　powerless　to
carry　out　his　wishes；　just　as　the　possession　of　hands　divorced　from
human　wit　is　profitless。　And　then　you　come；　you　who　have　obtained
these　two　most　precious　attributes；　and　give　it　as　your　opinion；　that
the　gods　take　no　thought　or　care　for　you。　Why；　what　will　you　have　them
to　do；　that　you　may　believe　and　be　persuaded　that　you　too　are　in　their
thoughts？

＇12＇　See　Kuhner　for　an　attempt　to　cure　the　text。

＇13＇　｛erpetois｝；　a　〃poetical〃　word。　Cf。　〃Od。〃　iv。　418；　Herod。　i。　140。

＇14＇　See　Aristot。　〃de　Part。　Animal。〃　iv。　10。

Ar。　When　they　treat　me　as　you　tell　us　they　treat　you；　and　send　me
counsellors　to　warn　me　what　I　am　to　do　and　what　abstain　from
doing；＇15＇　I　will　believe。

＇15＇　See　IV。　iii。　12。

Soc。　Send　you　counsellors！　Come　now；　what　when　the　people　of　Athens
make　inquiry　by　oracle；　and　the　gods'　answer　comes？　Are　you　not　an
Athenian？　Think　you　not　that　to　you　also　the　answer　is　given？　What
when　they　send　portents　to　forewarn　the　states　of　Hellas？　or　to　all
mankind？　Are　you　not　a　man？　a　Hellene？　Are　not　these　intended　for　you
also？　Can　it　be　that　you　alone　are　excepted　as　a　signal　instance　of
Divine　neglect？　Again；　do　you　suppose　that　the　gods　could　have
implanted　in　the　heart　of　man　the　belief　in　their　capacity　to　work　him
weal　or　woe　had　they　not　the　power？　Would　not　men　have　discovered　the
imposture　in　all　this　lapse　of　time？　Do　you　not　perceive　that　the
wisest　and　most　perdurable　of　human　institutionsbe　they　cities　or
tribes　of　menare　ever　the　most　God…fearing；　and　in　the　individual
man　the　riper　his　age　and　judgment；　the　deeper　his　religousness？　Ay；
my　good　sir　（he　broke　forth）；　lay　to　heart　and　understand　that　even　as
your　own　mind　within　you　can　turn　and　dispose　of　your　body　as　it
lists；　so　ought　we　to　think　that　the　wisdom　which　abides　within　the
universal　frame　does　so　dispose　of　all　things　as　it　finds　agreeable　to
itself；　for　hardly　may　it　be　that　your　eye　is　able　to　range　over　many
a　league；　but　that　the　eye　of　God　is　powerless　to　embrace　all　things
at　a　glance；　or　that　to　your　soul　it　is　given　to　dwell　in　thought　on
matters　here　or　far　away　in　Egypt　or　in　Sicily；　but　that　the　wisdom
and　thought　of　God　is　not　sufficient　to　include　all　things　at　one
instant　under　His　care。　If　only　you　would　copy　your　own　behaviour＇16＇
where　human　beings　are　concerned。　It　is　by　acts　of　service　and　of
kindness　that　you　discover　which　of　your　fellows　are　willing　to
requite　you　in　kind。　It　is　by　taking　another　into　your　counsel　that
you　arrive　at　the　secret　of　his　wisdom。　If；　on　like　principle；　you
will　but　make　trial　of　the　gods　by　acts　of　service；　whether　they　will
choose　to　give　you　counsel　in　matters　obscure　to　mortal　vision；　you
shall　discover　the　nature　and　the　greatness　of　Godhead　to　be　such　that
they　are　able　at　once　to　see　all　things　and　to　hear　all　things　and　to
be　present　everywhere；　nor　does　the　least　thing　escape　their　watchful
care。

＇16＇　Or；　〃reason　as　you　are　wont　to　do。〃

To　my　mind　the　effect　of　words　like　these　was　to　cause　those　about　him
to　hold　aloof　from　unholiness；　base