the memorabilia-第1章
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The Memorabilia
or Recollections of Socrates
by Xenophon
Translation by H。 G。 Dakyns
Xenophon the Athenian was born 431 B。C。 He was a
pupil of Socrates。 He marched with the Spartans；
and was exiled from Athens。 Sparta gave him land
and property in Scillus； where he lived for many
years before having to move once more； to settle
in Corinth。 He died in 354 B。C。
The Memorabilia is a recollection of Socrates in
word and deed； to show his character as the best
and happiest of men。
BOOK I
I
I have often wondered by what arguments those who indicted＇1＇ Socrates
could have persuaded the Athenians that his life was justly forfeit to
the state。 The indictment was to this effect： 〃Socrates is guilty of
crime in refusing to recognise the gods acknowledged by the state； and
importing strange divinities of his own； he is further guilty of
corrupting the young。〃
＇1＇ ｛oi grapsamenoi｝ = Meletus （below； IV。 iv。 4； viii。 4； 〃Apol。〃 11；
19）； Anytus （〃Apol。〃 29）； and Lycon。 See Plat。 〃Apol。〃 II。 v。 18；
Diog。 Laert。 II。 v。 （Socr。）； M。 Schanz； 〃Plat。 Apol。 mit deutschen
Kemmentar； Einleitung；〃 S。 5 foll。
In the first place； what evidence did they produce that Socrates
refused to recognise the gods acknowledged by the state？ Was it that
he did not sacrifice？ or that he dispensed with divination？ On the
contrary； he was often to be seen engaged in sacrifice； at home or at
the common altars of the state。 Nor was his dependence on divination
less manifest。 Indeed that saying of his； 〃A divinity＇2＇ gives me a
sign；〃 was on everybody's lips。 So much so that； if I am not mistaken；
it lay at the root of the imputation that he imported novel
divinities； though there was no greater novelty in his case than in
that of other believers in oracular help； who commonly rely on omens
of all sorts： the flight or cry of birds； the utterances of man；
chance meetings；＇3＇ or a victim's entrails。 Even according to the
popular conception； it is not the mere fowl； it is not the chance
individual one meets； who knows what things are profitable for a man；
but it is the gods who vouchsafe by such instruments to signify the
same。 This was also the tenet of Socrates。 Only； whereas men
ordinarily speak of being turned aside； or urged onwards by birds； or
other creatures encountered on the path； Socrates suited his language
to his conviction。 〃The divinity；〃 said he； 〃gives me a sign。〃
Further； he would constantly advise his associates to do this； or
beware of doing that； upon the authority of this same divine voice；
and； as a matter of fact； those who listened to his warnings
prospered； whilst he who turned a deaf ear to them repented
afterwards。＇4＇ Yet； it will be readily conceded； he would hardly
desire to present himself to his everyday companions in the character
of either knave or fool。 Whereas he would have appeared to be both；
supposing＇5＇ the God…given revelations had but revealed his own
proneness to deception。 It is plain he would not have ventured on
forecast at all； but for his belief that the words he spoke would in
fact be verified。 Then on whom； or what； was the assurance rooted； if
not upon God？ And if he had faith in the gods； how could he fail to
recognise them？
＇2＇ Or； 〃A divine something。〃 See 〃Encyc。 Brit。〃 〃Socrates。〃 Dr。 H。
Jackason； 〃The Daemon of Socrates；〃 F。 W。 H。 Myers； K。 Joel； 〃Der
echte und der Xenophontische Sokrates；〃 i。 p。 70 foll。； cf。
Aristot。 〃M。 M。〃 1182 a 10。
＇3＇ See Aesch。 〃P。 V。〃 487； ｛enodious te sombolous｝； 〃and pathway
tokens；〃 L。 Campbell； Arist。 〃Birds；〃 721； ｛sombolon ornin｝：
〃Frogs；〃 196； ｛to sometukhon exion｝； 〃Eccl。〃 792； Hor。 〃Od。〃 iii。
27； 1…7。
＇4＇ See 〃Anab。〃 III。 i。 4； 〃Symp。〃 iv。 48。
＇5＇ Or； 〃if his vaunted manifestations from heaven had but manifested
the falsity of his judgment。〃
But his mode of dealing with his intimates has another aspect。 As
regards the ordinary necessities of life；＇6＇ his advice was； 〃Act as
you believe＇7＇ these things may best be done。〃 But in the case of
those darker problems； the issues of which are incalculable； he
directed his friends to consult the oracle； whether the business
should be undertaken or not。 〃No one；〃 he would say； 〃who wishes to
manage a house or city with success： no one aspiring to guide the helm
of state aright； can afford to dipense with aid from above。 Doubtless；
skill in carpentering； building； smithying； farming； of the art of
governing men； together with the theory of these processes； and the
sciences of arithmetic； economy； strategy； are affairs of study； and
within the grasp of human intelligence。 Yet there is a side even of
these； and that not the least important； which the gods reserve to
themselves； the bearing of which is hidden from mortal vision。 Thus；
let a man sow a field or plant a farm never so well； yet he cannot
foretell who will gather in the fruits： another may build him a house
of fairest proportion； yet he knows not who will inhabit it。 Neither
can a general foresee whether it will profit him to conduct a
campaign； nor a politician be certain whether his leadership will turn
to evil or good。 Nor can the man who weds a fair wife； looking forward
to joy； know whether through her he shall not reap sorrow。 Neither can
he who has built up a powerful connection in the state know whether he
shall not by means of it be cast out of his city。 To suppose that all
these matters lay within the scope of human judgment； to the exclusion
of the preternatural； was preternatural folly。 Nor was it less
extravagant to go and consult the will of Heaven on any questions
which it is given to us to decide by dint of learning。 As though a man
should inquire； 〃Am I to choose an expert driver as my coachman； or
one who has never handled the reins？〃 〃Shall I appoint a mariner to be
skipper of my vessel； or a landsman？〃 And so with respect to all we
may know by numbering； weighing； and measuring。 To seek advice from
Heaven on such points was a sort of profanity。 〃Our duty is plain；〃 he
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 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
madm
