[15] Or, "became overweening in arrogance." Cf. "Henry VIII. II. iv. 110": "But your heart is crammed with arrogancy, spleen, and pride."
I go further: if, short of being guilty of any wrong himself, he saw the evil doings of others with approval, reason were he should be held blameworthy. Listen then: Socrates was well aware that Critias was attached to Euthydemus,[16] aware too that he was endeavouring to deal by him after the manner of those wantons whose love is carnal of the body. From this endeavour he tried to deter him, pointing out how illiberal a thing it was, how ill befitting a man of honour to appear as a beggar before him whom he loved, in whose eyes he would fain be precious, ever petitioning for something base to give and base to get.
[16] See below, IV. ii. 1 (if the same person).
But when this reasoning fell on deaf ears and Critias refused to be turned aside, Socrates, as the story goes, took occasion of the presence of a whole company and of Euthydemus to remark that Critias appeared to be suffering from a swinish affection, or else why this desire to rub himself against Euthydemus like a herd of piglings scraping against stones.
The hatred of Critias to Socrates doubtless dates from this incident. He treasured it up against him, and afterwards, when he was one of the Thirty and associated with Charicles as their official lawgiver,[17] he framed the law against teaching the art of words[18] merely from a desire to vilify Socrates. He was at a loss to know how else to lay hold of him except by levelling against him the vulgar charge[19] against philosophers, by which he hoped to prejudice him with the public. It was a charge quite unfounded as regards Socrates, if I may judge from anything I ever heard fall from his lips myself or have learnt about him from others. But the animus of Critias was clear. At the time when the Thirty were putting citizens, highly respectable citizens, to death wholesale, and when they were egging on one man after another to the commission of crime, Socrates let fall an observation: "It would be sufficiently extraordinary if the keeper of a herd of cattle[20] who was continually thinning and impoverishing his cattle did not admit himself to be a sorry sort of herdsman, but that a ruler of the state who was continually thinning and impoverishing the citizens should neither be ashamed nor admit himself to be a sorry sort of ruler was more extraordinary still." The remark being reported to the government, Socrates was summoned by Critias and Charicles, who proceeded to point out the law and forbade him to converse with the young. "Was it open to him," Socrates inquired of the speaker, "in case he failed to understand their commands in any point, to ask for an explanation?"
[17] Lit. "Nomothetes." See "Hell." II. iii. 2; Dem. 706. For Charicles see Lys. "c. Eratosth." S. 56; Aristot. "Pol." v. 6. 6.
[18] See Diog. Laert. II. v. ("Socr.")
[19] i.e. {to ton etto logon kreitto poiein}, "of making the worse appear the better cause." Cf. Arist. "Clouds."
[20] See Dio Chrys. "Or." 43.
"Certainly," the two assented.
Then Socrates: I am prepared to obey the laws, but to avoid transgression of the law through ignorance I need instruction: is it on the supposition that the art of words tends to correctness of statement or to incorrectness that you bid us abstain from it? for if the former, it is clear we must abstain from speeking correctly, but if the latter, our endeavour should be to amend our speech.
To which Charicles, in a fit of temper, retorted: In consideration of your ignorance,[21] Socrates, we will frame the prohibition in language better suited to your intelligence: we forbid you to hold any conversation whatsoever with the young.
[21] See Aristot. "de Soph. El." 183 b7.
Then Socrates: To avoid all ambiguity then, or the possibility of my doing anything else than what you are pleased to command, may I ask you to define up to what age a human being is to be considered young?
For just so long a time (Charicles answered) as he is debarred from sitting as a member of the Council,[22] as not having attained to the maturity of wisdom; accordingly you will not hold converse with any one under the age of thirty.
[22] The Boule or Senate. See W. L. Newman, "Pol. Aristot." i. 326.
Soc. In making a purchase even, I am not to ask, what is the price of this? if the vendor is under the age of thirty?
Cha. Tut, things of that sort: but you know, Socrates, that you have a way of asking questions, when all the while you know how the matter stands. Let us have no questions of that sort.
Soc. Nor answers either, I suppose, if the inquiry concerns what I know, as, for instance, where does Charicles live? or where is Critias to be found?
Oh yes, of course, things of that kind (replied Charicles), while Critias added: But at the same time you had better have done with your shoemakers, carpenters, and coppersmiths.[23] These must be pretty well trodden out at heel by this time, considering the circulation you have given them.
[23] Cf. Plat. "Gorg." 491 A; "Symp." 221 E; Dio Chrys. "Or." 55, 560 D, 564 A.
Soc. And am I to hold away from their attendant topics also--the just, the holy, and the like?
Most assuredly (answered Charicles), and from cowherds in particular; or else see that you do not lessen the number of the herd yourself.
Thus the secret was out. The remark of Socrates about the cattle had come to their ears, and they could not forgive the author of it.
Perhaps enough has been said to explain the kind of intimacy which had subsisted between Critias and Socrates, and their relation to one another. But I will venture to maintain that where the teacher is not pleasing to the pupil there is no education. Now it cannot be said of Critias and Alcibiades that they associated with Socrates because they found him pleasing to them. And this is true of the whole period. From the first their eyes were fixed on the headship of the state as their final goal. During the time of their imtimacy with Socrates there were no disputants whom they were more eager to encounter than professed politicians.
Thus the story is told of Alcibiades--how before the age of twenty he engaged his own guardian, Pericles, at that time prime minister of the state, in a discussion concerning laws.
Alc. Please, Pericles, can you teach me what a law is?
Per. To be sure I can.
Alc. I should be so much obliged if you would do so. One so often hears the epithet "law-abiding" applied in a complimentary sense; yet, it strikes me, one hardly deserves the compliment, if one does not know what a law is.
Per. Fortunately there is a ready answer to your difficulty. You wish to know what a law is? Well, those are laws which the majority, being met together in conclave, approve and enact as to what it is right to do, and what it is right to abstain from doing.