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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
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