The Memorable Thoughts of Socrates

“However it be, Critobulus, take courage, endeavour only to become virtuous, and then boldly pursue the friendship of honest men; this is a sort of chase in which I may be helpful to you, because I am naturally inclined to love.  I attack briskly those I love, and lay out all my skill to make myself beloved by them.  I endeavour to kindle in their minds a flame like mine, and to make them desire my company, as ardently as I long for theirs.  You stand in need of this address when you would contract a friendship with any one.  Hide not, then, the secrets of your soul from me, but let me know who they are for whom you have a regard: for, having made it my study to please those who were agreeable to me, I believe that, by long experience, I have now got some considerable insight into the pursuits and ways of men.”  “I have longed a great while,” said Critobulus, “to learn this art, especially if it may be employed to gain me the friendship of those whose persons are not only comely and genteel, but whose minds are replenished and adorned with all virtue.”  Socrates replied: “But my method forbids to use violence, and I am of opinion that all men fled from the wretch Scylla, because she detained them by force: whereas the Syrens did no violence to any man, and employed only their tuneful voices to detain those who passed near them, so that all stopped to hear, and suffered themselves to be insensibly charmed by the music of their songs.”  “Be sure,” said Critobulus, “that I will use no violence to them whose friendship I would gain, and therefore delay no longer to teach me your art.”  “Will you give me your word likewise,” said Socrates, “that you will not even give them a kiss?”  “I promise you,” said Critobulus, “I will not, unless they are very beautiful persons.”  “You mistake the matter,” replied Socrates; “the beautiful permit not those liberties; but the ugly grant them freely enough, because they know very well that should any beauty be ascribed to them, it is only in consideration of that of the soul.”  “I will not transgress in this point,” said Critobulus; “only impart to me the secret you know to gain friends.”

“When you would contract a friendship with any one,” said Socrates, “you must give me leave to tell him that you have a great esteem for him, and that you desire to be his friend.”  “With all my heart,” answered Critobulus; “for sure no man can wish ill to a man who esteems him.”  “And if I add besides,” continued Socrates, “that because you set a great value on his merit you have much affection for his person, will you not take it amiss?”  “Not at all,” said Critobulus; “for I am sensible we have a great kindness for those who bear us goodwill.”  “I may, then,” said Socrates, “speak in that manner to those whom you desire to love: but will you likewise give me leave to advance that your greatest pleasure is to have good friends, that you take great care of them, that you behold their good actions with as much joy as if you yourself had performed them, and that you rejoice at their good fortune as much as at your own: that you are never weary when you are serving them, and that you believe it the glory of a man of honour to surpass his friends in benefits, and his enemies in valour?  By this means I think I shall be very useful to you in procuring you good friends.”  “Why do you ask me leave,” said Critobulus, “as if you might not say of me whatever you please?”  “No, indeed,” answered Socrates, “for I remember what Aspasia once said, that match-makers are successful in their business when they tell truth of the persons in whose behalf they court, but that the marriages made by their lies are unfortunate, because they who are deceived hate one another, and hate yet more the person that put them together.  And therefore, for the same reason, I think I ought not to tell lies in your praise.”  “You are then so far only my friend,” replied Critobulus, “that if I have any good qualities to make myself be esteemed, you will assist me; if not, you will invent nothing in my behalf.”  “And do you think,” said Socrates, “that I should do you more service in giving you false praises, that are not your due, than by exhorting you to merit the praise of all men?  If you doubt of this, consider the consequences of it.  If, for instance, I should tell the owner of a ship that you are an excellent pilot, and he upon that should give you the conduct of the vessel, what hopes could you have that you should not perish?  Or if I should say, publicly, that you are an experienced general, or a great politician, and if you, by that character which I should unjustly have obtained for you, should be promoted to the supreme magistracy, to what dangers would you expose your own life, and the fortune of the State?  Or if I should make any private person believe that you were a good economist, and he should trust you afterwards with the care of his family, would not you be the ruin of his estate, and expose yourself to ridicule and contempt?  Which is as much as to say, Critobulus, that the shortest and surest way to live with honour in the world is to be in reality what we would appear to be: and if you observe, you will find that all human virtues increase and strengthen themselves by the practice and experience of them.  Take my advice, then, and labour to acquire them: but if you are of a different opinion, pray let me know it.”  “I might well be ashamed,” answered Critobulus, “to contradict you: for no good nor solid objection can be brought against so rational an assertion.”

Chapter VII.  Socrates Showeth Aristarchus how to Get Rid of Poverty

Socrates had an extreme tenderness for his friends, and if through imprudence they fell into any misfortune, he endeavoured to comfort them by his good counsels; if they laboured under poverty he did all he could to relieve them, teaching all men that they ought mutually to assist one another in necessity.  I will set down some examples of his behaviour in these occasions.

Meeting Aristarchus, who looked very dejected, he said to him, “I see, Aristarchus, that something troubles you, but impart the cause of your grief to your friends, and perhaps we may comfort you.”  “Indeed,” said he, “I am in great affliction; for since the late troubles, many persons having fled for shelter to the Piraeus, it has so fallen out that my sisters, nieces, and cousins have all thrown themselves upon me, so that I have no less than fourteen of them to maintain.  You know very well that we receive no profit of our lands, the enemies being masters of the open country; our houses in the city are uninhabited, there being at present very little company in Athens; nobody will buy any goods; no man will lend money upon any interest whatever, and I believe we may as soon take it up in the middle of the streets as find where to borrow it.  And I am much concerned that I shall not be able to assist my relations whom I see ready to perish, while it is impossible for me to maintain them in the present scarcity of all things.”  Socrates having heard him patiently, said to him, “How comes it to pass that Ceramon, who has so many persons in his family, finds means not only to maintain them, but likewise to enrich himself by the profit he makes of them, and that you are afraid of starving to death, because you have a great many in your family?”  “The reason,” answered Aristarchus, “is this, Ceramon has none but slaves to take care of, and I am to provide for persons who are free.”  Socrates went on: “For which have you most esteem, for Ceramon’s slaves, or for the persons who are at your house?”  “There is no comparison between them,” said Aristarchus.  “Is it not then a shameful thing,” replied Socrates, “that Ceramon should grow rich by means of those whom you acknowledge to be of less value, and that you should grow poor and be reduced to straits, though you keep men of condition in your house, whom you value more?”  “By no means,” said Aristarchus, “there is a wide difference betwixt the two; the slaves that Ceramon keeps follow some trades, but the persons I have with me have had a liberal education and follow none.”  “May not he,” replied Socrates, “who knows how to do anything that is useful be said to know a trade?”  “Yes, certainly.”  “And are not,” continued Socrates, “oatmeal, bread, the clothes of men and women, cassocks, coats, and other the like manufactures, things very useful?”  “Without doubt.”  “And do not the persons at your house know how to make any of these things?”  “On the contrary,” said Aristarchus, “I believe they know how to make all of them.”  “What are you then afraid of,” added Socrates?  “Why do you complain of poverty, since you know how to get rich?  Do not you observe how wealthy Nausicides is become, what numerous herds he is master of, and what vast sums he lends the Republic?  Now what made this man so rich?  Why, nothing but one of those manufactures we mentioned, that of making oatmeal.  You see, too, that Cirthes keeps all his family, and lives at his ease upon what he has got by being a baker.  And how doth Demeas, of the village of Colyttus, get his livelihood?  By making cassocks.  What makes Menon live so comfortably?  His cloak manufacture.  And are not most of the inhabitants of Megara in good circumstances enough by the trade which they drive of coats and short jackets?”  “I grant all this,” said Aristarchus, “but still there is a difference betwixt these persons and me: for, whereas, they have with them some barbarians whom they have bought, and compel to work what brings them in gain; I, for my part, keep only ladies and gentlemen at my house, persons who are free, and some of them my own relations.  Now would you have me to set them to work?”  “And because they are free and your relations,” said Socrates, “do you think they ought to do nothing but eat and sleep?  Do you observe that they, who live thus idle and at their ease, lead more comfortable lives than others?  Do you think them more content, more cheerful, that is to say, more happy than those who employ themselves in any of those manufactures we have mentioned, or in whatever else tends to the utility or convenience of life?  Do you imagine that idleness and laziness contribute toward our learning things necessary; that they can enable us to retain those things we have already learnt; that they help to strengthen the body or keep it in health; that they can assist us to get riches, or keep what we have got already; and do you believe that labour and industry are good for nothing?  Why did your ladies learn what you say they know.  Did they believe them to be useless things, and had they resolved never to put them in practice?  Or, on the contrary, was it with design to employ themselves in those matters, and to get something by them?  Is it a greater piece of wisdom to sit still and do nothing, than to busy oneself in things that are of use in life, and that turn to account?  And is it not more reasonable for a man to work than to be with his arms across, thinking how he shall do to live?  Shall I tell you my mind, Aristarchus?  Well, then, I am of opinion that in the condition you are in you cannot love your guests, nor they you for this reason, that you, on the one hand, feel they are a burden to you, and they, on the other, perceive you uneasy and discontented on their account.  And it is to be feared that the discontent will increase on both sides, and that the sense of past favours will wear off; but when you set them to work you will begin to love them, because they will bring you some profit; and when they find that you regard them with more complacency they will not fail to have more love for you.  The remembrance of your kindnesses will be more grateful to them, and the obligations they have to you will be the greater.  In a word, you will be kinder relations and better friends.  Indeed, if what they were to do was a thing worthy of blame, it would be better to die than to think of it; but what they can do is honourable, and becoming of their sex, and whoever knows how to do a thing well will acquit himself of it with honour and pleasure.  Therefore defer no longer to make the proposal to them, since it will be so advantageous to all of you, and be assured they will receive it with joy and pleasure.”  “Good God! what a fine scheme you have proposed!  Indeed, I cannot but approve of it; nay, it has made such a wonderful impression on my mind, that whereas I was lately against borrowing money at all, because I saw that when I had spent it I should not be in a condition to repay it, I am now resolved to go try where I can take some up upon any terms, to buy tools and other materials to set ourselves to work.”

What was proposed was forthwith executed.  Aristarchus bought what he wanted; he laid in a provision of wool, and the ladies worked from morning to night.  This occupation diverted their melancholy, and, instead of the uneasiness there was before between them and Aristarchus, they began to live in a reciprocal satisfaction.  The ladies loved him as their protector, and he considered them as persons who were very useful and necessary to him.

To conclude, some time afterwards Aristarchus came to see Socrates, and related the whole matter to him with great content, and told him the women began to complain that none but he was idle.  “Why do you not put them in mind,” said Socrates, “of the fable of the dog?  For, in the days when beasts could speak, according to the fable, the sheep said to her master, ‘You are a strange man; we yield you wool, lambs, and cheeses, and yet you give us nothing but what we can get upon the ground; and the dog, who brings you in no profit, is kindly used, for you feed him with the same bread you eat yourself.’  The dog, overhearing this complaint, answered her: ‘It is not without reason that I am used so well.  It is I who protect you; it is I who hinder thieves from taking you away, and wolves from sucking your blood.  If I were not always keeping watch about you, you would not dare so much as to go to feed.’  This answer was the reason that the sheep yielded freely to the dog the honour they pretended to before.  In like manner do you also let these ladies know that it is you who are their guardian and protector, and that you watch over them for their safety with as much care as a faithful and courageous dog watcheth over a herd committed to his charge.  Tell them that because of you no man dares hurt them, and that it is by your means that they live at ease and in safety.”

Chapter VIII.  Socrates Persuades Eutherus to Abandon His Former Way of Living, and to Betake Himself to Some More Useful and Honourable Employment

Another time, meeting with Eutherus, one of his old friends, whom he had not seen for a great while before, he inquired of him from whence he came?  “At present,” answered Eutherus, “I come not from abroad; but towards the end of the war I returned from a voyage I had made, for, after having lost all the estate I had upon the frontiers, and my father having left me nothing in Attica, I was forced to work for my living, and I believe it better to do so than to be troublesome to others; besides, I can no longer borrow anything, because I have nothing left to mortgage.”  “And how much longer,” said Socrates, “do you think you shall be able to work for your living?”  “Alas! but a short while,” answered Eutherus.  “Nevertheless,” replied Socrates, “when you come to be old it will cost you something to maintain yourself, and yet you will not then be able to earn anything.”  “You say very true.”  “You had best, then,” continued Socrates, “employ yourself now in business that will enable you to lay by something for your old age, and get into the service of some rich man, who has occasion for an economist, to have the inspection over his workmen, to gather in his fruits, to preserve what belongs to him, that he may reward you for the service you do him.”  “I should find it very difficult,” replied Eutherus, “to submit to be a slave.”  “Yet,” said Socrates, “the magistrates in republics, and all that are in employments, are not, therefore, reputed slaves; on the contrary, they are esteemed honourable.”  “Be that as it will,” said Eutherus, “I can never think of entering into any office where I might be liable to blame, for I would not like to be censured by another.”  “But where,” said Socrates, “will you find any employment in which a man is absolutely perfect, and altogether free from blame?  For it is very difficult to be so exact as not to fail sometimes, and even though we should not have failed, it is hard to escape the censure of bad judges; and I should think it a very odd and surprising thing if in that very employment wherein you say you are now engaged you were so dexterous and expert as that no man should find anything amiss.

“What you are, therefore, to observe is to avoid those who make it their business to find fault without reason, and to have to do with more equitable persons; to undertake what you can actually perform, to reject what you find yourself unfit to do; and when you have taken in hand to do anything, to accomplish it in a manner the most excellent and perfect you can.  Thus you will be less subject to be blamed, will find relief to your poverty, lead an easier life, be out of danger, and will sufficiently provide for the necessities of your old age.”

Chapter IX.  In What Manner Socrates Taught His Friend Crito to Rid Himself of Some Informers, Who Took the Advantage of His Easy Temper

One day Crito, happening to meet Socrates, complained to him that it was very difficult for a man who would keep what he had to live in Athens; “for,” said he, “I am now sued by some men, though I never did them the least injury, but only because they know that I had rather give them a little money than embroil myself in the troubles of law.”  Socrates said to him, “Do you keep dogs to hinder the wolves from coming at your flocks?”  “You need not doubt but I do,” answered Crito.  “Ought you not likewise,” replied Socrates, “to keep a man who were able to drive away all those that trouble you without cause?”  “I would with all my heart,” said Crito, “but that I fear that in the end he, too, would turn against me.”  “Why so?” said Socrates; “is it not better to serve a man like you, and to receive favours from him, than to have him for an enemy?  You may be certain that there are in this city many men who would think themselves very happy to be honoured with your friendship.”

After this they happened to see a certain person name Archedemus, who was a man of very good parts, eloquent, and extremely skilful in the management of affairs; but withal very poor and in a low condition, for he was not of that sordid disposition to take all he could get, by what means soever, but he was a lover of justice and of honest men, and abhorred to make rich, or to raise himself by informing and backbiting; for he held that nothing was more base than that wretched practice of those miscreants called sycophants or informers.  Crito cast an eye upon him, and as often as they brought him any corn, or wine, or oil, or any other thing from his country-houses, he sent him some of it; when he offered sacrifices he invited him to the feasts, and showed him many civilities of the like nature.  Archedemus, seeing the doors of that house open to him at all times, and that he always found so favourable a reception, laid aside all his former dependences, and trusted himself wholly to Crito; then he made it his business immediately to inquire into the characters of those sycophants who had slandered Crito or informed against him, and found them to be guilty of many crimes, and that they had a great number of enemies.  This encouraged him to take them to task, and he prosecuted one of them for a crime which would have subjected him to a corporal punishment, or at least to a pecuniary mulct.  This fellow, who knew his case to be bad, and that he could not justify himself, employed all sorts of stratagems to get rid of Archedemus, who nevertheless would not quit his hold till the other had discharged Crito, and given him money besides, in name of trouble and charges.  He managed several of his affairs with like success, which made Crito be thought happy in having him; and as when a shepherd has an excellent dog, the other shepherds are glad to bring their flocks near his that they may be safe likewise, so several of Crito’s friends began to make their court to him, and begged him to lend them Archedemus to defend them.  He, for his part, was glad to oblige Crito; and it was observed at length that not only Crito lived undisturbed, but all his friends likewise; and if any one reproached Archedemus that self-interest had made him his master’s creature, and to adore him and be so faithful and zealous in his service he would answer him thus:—“Which of the two do you think most dishonourable—to do services to men of quality from whom we have received favours, and to enter into their friendship to declare war against bad men, or to endeavour to prejudice men of honour, and to make them our enemies, that bad men may be our friends?”  From thenceforward Crito contracted a strict friendship with Archedemus, and all his friends had likewise a great respect for him.

Chapter X.  Socrates Advises Diodorus to Do Justice to the Merit of Hermogenes, and to Accept of His Service and Friendship

Socrates, meeting one day with Diodorus, addressed him thus:—“If one of your slaves ran away, would you give yourself any trouble to find him?”  “Yes, certainly,” answered he; “and I would give public notice, and promise a reward to any that brought him to me.”  “And if one of them were sick, would you take care of him, and send for physicians to endeavour to save his life?”  “Without doubt I would.”  “And if you saw,” replied Socrates, “one of your friends—that is to say, a person who renders you a thousand times more service than a slave, reduced to extreme want—ought you not to relieve him?  I speak this to you on account of Hermogenes.  You very well know he is not ungrateful, and that he would scorn to receive the least favour from you and not return you the like.  You know likewise that a great number of slaves are not to be valued like one man who serves willingly, who serves with zeal and affection, and who is not only capable of doing what he is desired, but who can likewise of himself think of many things that may be of service to us; who reasons well, who foresees what may happen, and from whom we may expect to receive good advice.  Now, the best managers hold it as a maxim that when we find anything of value to be sold cheap we ought to buy it.  Think of it, therefore, for as times now go you may procure yourself many friends at a cheap rate.”  “You say right,” replied Diodorus, “and therefore pray send Hermogenes to me.”  “Excuse me in that,” answered Socrates, “you would do as well to go to him yourself as to send for him.”

This discourse was the reason that Diodorus went to Hermogenes, and for a small gratification obliged him to be his friend; after which Hermogenes took particular care to please Diodorus, and sought all opportunities of serving him and of giving him content.

Book III

Chapter I.  Of the Qualifications of a General

Let us now see how Socrates was serviceable to those who were desirous to qualify themselves for employments of trust and honour, by advising them to apply themselves diligently to the study of their duty, that they might acquire a perfect knowledge of it.

Having heard that there was arrived at Athens one Dionysodorus, who undertook to teach the art of war, he made the following discourse to one of his friends, who pretended to one of the highest posts in the army:—

“It were a scandalous thing,” said Socrates to him, “for a man who aims to be chief over others, to neglect to learn how to command, when so fair an opportunity offers; nay, I think he would rather deserve to be punished, than the man who should undertake to make a statue without having learnt the sculptor’s trade; for as in war the whole fortune of the Republic is trusted to the general, it is to be presumed that his good conduct will procure success, and that his faults will be followed with great losses.  And, therefore, a man who should neglect to make himself capable of such an employment, and yet pretend to it, ought to be severely punished.”  By these reasons he persuaded this young man to get himself instructed.

After the youth had imagined that he had acquired some knowledge of the art, he returned to pay Socrates a visit, who, jesting him, addressed the company that were present in this manner:—“Do not you think, gentlemen, that as Homer, when speaking of Agamemnon, gives him the surname of venerable, we ought also to bestow the same epithet on this young man, who justly deserveth to be called by that name, since, like him, he has learned how to command?  For, as a man who can play on the lute is a player on that instrument, though he never toucheth it; and as he who is knowing in the art of physic is a physician, though he never practise; so this young man, having learned to command is become a general, though not a man of us should ever give our voice to make him so.  On the contrary, it is in vain for him who knows not how to command, to get himself chosen; he will not be one jot a better general for it, no more than he who knows nothing of physic is a better physician, because he has the reputation of being one.”  Then turning towards the young man, he went on—“But because it may happen that one of us may have the honour of commanding a regiment or a company in the troops that are to compose your army, to the end we may not be entirely ignorant of the military art, pray tell us by what he began to instruct you.”  “By what he ended,” answered the young man; “for he showed me only the order that ought to be observed in an army, either in marching, encamping, or fighting.”  “But what is that,” said Socrates, “in comparison of the many other duties incumbent on a general?  He must, besides, take care for the preparations of war; he must furnish the soldiers with necessary ammunition and provisions; he must be inventive, laborious, diligent, patient, quick of apprehension; he must be mild and rigorous together; he must be open and close; he must know to preserve his own, and take what is another’s; he must be prodigal and a ravager; he must be liberal and covetous; he must be wary, and yet enterprising.  I confess that he ought to know likewise how to draw up his troops in order of battle; and, indeed, order and discipline are the most important things in an army, and without them it is impossible to have any other service of the troops than of a confused heap of stones, bricks, timber, and tiles; but when everything is in its due place, as in a building, when the foundations and the covering are made of materials that will not grow rotten, and which no wet can damage, such as are stones and tiles, and when the bricks and timber are employed in their due places in the body of the edifice, they altogether make a house, which we value among our most considerable enjoyments.”  Here the young man, interrupting him, said:—