Soc. Why, to be sure; and is it not plain that these animals themselves are born and bred for the sake of man? At any rate, no living creature save man derives so many of his enjoyments from sheep and goats, horses and cattle and asses, and other animals. He is more dependent, I should suppose, on these than even on plants and vegetables. At any rate, equally with these latter they serve him as means of subsistence or articles of commerce; indeed, a large portion of the human family do not use the products of the soil as food at all, but live on the milk and cheese and flesh of their flocks and herds, whilst all men everywhere tame and domesticate the more useful kinds of animals, and turn them to account as fellow-workers in war and for other purposes.
Yes, I cannot but agree with what you say (he answered), when I see that animals so much stronger than man become so subservient to his hand that he can use them as he lists.
Soc. And as we reflect on the infinite beauty and utility and the variety of nature, what are we to say of the fact that man has been endowed with sensibilities which correspond with this diversity, whereby we take our fill of every blessing;[17] or, again, this implanted faculty of reasoning, which enables us to draw inferences concerning the things which we perceive, and by aid of memory to understand how each set of things may be turned to our good, and to devise countless contrivances with a view to enjoying the good and repelling the evil; or lastly, when we consider the faculty bestowed upon us of interpretative speech, by which we are enabled to instruct one another, and to participate in all the blessings fore-named: to form societies, to establish laws, and to enter upon a civilised existence[18]--what are we to think?
[17] Or, "Again, when we consider how many beautiful objects there are serviceable to man, and yet how unlike they are to one another, the fact that man has been endowed with senses adapted to each class of things, and so has access to a world of happiness."
[18] Cf. Aristot. "Pol." III. ix. 5.
Euth. Yes, Socrates, decidely it would appear that the gods do manifest a great regard, nay, a tender care, towards mankind.
Soc. Well, and what do you make of the fact that where we are powerless to take advantageous forethought for our future, at this stage they themselves lend us their co-operation, imparting to the inquirer through divination knowledge of events about to happen, and instructing him by what means they may best be turned to good account?
Euth. Ay, and you, Socrates, they would seem to treat in a more friendly manner still than the rest of men, if, without waiting even to be inquired of by you, they show you by signs beforehand what you must, and what you must not do.[19]
[19] See above, I. iv. 14, for a parallel to the train of thought on the part of Aristodemus "the little," and of Euthydemus; and for Socrates' {daimonion}, see above; Grote, "Plato," i. 400.
Soc. Yes, and you will discover for youself the truth of what I say, if, without waiting to behold the outward and visible forms[20] of the gods themselves, you will be content to behold their works; and with these before you, to worship and honour the Divine authors of them.[21] I would have you reflect that the very gods themselves suggest this teaching.[22] Not one of these but gives us freely of his blessings; yet they do not step from behind their veil in order to grant one single boon.[23] And pre-eminently He who orders and holds together the universe,[24] in which are all things beautiful and good;[25] who fashions and refashions it to never-ending use unworn, keeping it free from sickness or decay,[26] so that swifter than thought it ministers to his will unerringly--this God is seen to perform the mightiest operations, but in the actual administration of the same abides himself invisible to mortal ken. Reflect further, this Sun above our heads, so visible to all--as we suppose--will not suffer man to regard him too narrowly, but should any essay to watch him with a shameless stare he will snatch away their power of vision. And if the gods themselves are thus unseen, so too shall you find their ministers to be hidden also; from the height of heaven above the thunderbolt is plainly hurled, and triumphs over all that it encounters, yet it is all-invisible, no eye may detect its coming or its going at the moment of its swoop. The winds also are themselves unseen, though their works are manifest, and through their approach we are aware of them. And let us not forget, the soul of man himself, which if aught else human shares in the divine--however manifestly enthroned within our bosom, is as wholly as the rest hidden from our gaze. These things you should lay to mind, and not despise the invisible ones, but learn to recognise their power, as revealed in outward things, and to know the divine influence.[27]
[20] Cf. Cic. "de N. D." I. xii. 31; Lactantius, "de Ira," xi. 13.
[21] See L. Dindorf ad loc. (ed. Ox. 1862), {theous}; G. Sauppe, vol. iii. "An. crit." p. xxix; R. Kuhner; C. Schenkl.
[22] i.e. "that man must walk by faith." For {upodeiknunai} cf. "Econ." xii. 18.
[23] Schneid. cf. Plat. "Crat." 396.
[24] Or, "the co-ordinator and container of the universe."
[25] Or, "in whom all beauty and goodness is."
[26] Cf. "Cyrop." VIII. vii. 22; above, I. iv. 13.
[27] {to daimonion}, the divinity.
Nay, Socrates (replied Euthydemus), there is no danger I shall turn a deaf ear to the divine influence even a little; of that I am not afraid, but I am out of heart to think that no soul of man may ever requite the kindness of the gods with fitting gratitude.
Be not out of heart because of that (he said); you know what answer the god at Delphi makes to each one who comes asking "how shall I return thanks to heaven?"--"According to the law and custom of your city"; and this, I presume, is law and custom everywhere that a man should please the gods with offerings according to the ability which is in him.[28] How then should a man honour the gods with more beautiful or holier honour than by doing what they bid him? but he must in no wise slacken or fall short of his ability, for when a man so does, it is manifest, I presume, that at the moment he is not honouring the gods. You must then honour the gods, not with shortcoming but according to your ability; and having so done, be of good cheer and hope to receive the greatest blessings. For where else should a man of sober sense look to receive great blessings if not from those who are able to help him most, and how else should he hope to obtain them save by seeking to please his helper, and how may he hope to please his helper better than by yielding him the amplest obedience?
[28] Or, "and that law, I presume, is universal which says, Let a man," etc.; and for the maxim see above; "Anab." III. ii. 9.
By such words--and conduct corresponding to his words--did Socrates mould and fashion the hearts of his companions, making them at once more devout and more virtuous.[29]
[29] Or, "sounder of soul and more temperate as well as more pious."
IV
But indeed[1] with respect to justice and uprightness he not only made no secret of the opinion he held, but gave practical demonstration of it, both in private by his law-abiding and helpful behaviour to all,[2] and in public by obeying the magistrates in all that the laws enjoined, whether in the life of the city or in military service, so that he was a pattern of loyalty to the rest of the world, and on three several occasions in particular: first, when as president (Epistates) of the assembly he would not suffer the sovereign people to take an unconstitutional vote,[3] but ventured, on the side of the laws, to resist a current of popular feeling strong enough, I think, to have daunted any other man. Again, when the Thirty tried to lay some injunction on him contrary to the laws, he refused to obey, as for instance when they forbade his conversing with the young;[4] or again, when they ordered him and certain other citizens to arrest a man to be put to death,[5] he stood out single-handed on the ground that the injunctions laid upon him were contrary to the laws. And lastly, when he appeared as defendant in the suit instituted by Meletus,[6] notwithstanding that it was customary for litigants in the law courts to humour the judges in the conduct of their arguments by flattery and supplications contrary to the laws,[7] notwithstanding also that defendants owed their acquittal by the court to the employment of such methods, he refused to do a single thing however habitual in a court of law which was not strictly legal; and though by only a slight deflection from the strict path he might easily have been acquitted by his judges,[8] he preferred to abide by the laws and die rather than transgress them and live.