the memorabilia(纪念品)-第7章
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however powerful he may have been in stimulating men to virtue as a
theorist； he was incapable of acting as their guide himself。＇1＇ It would be
well for those who adopt this view to weigh carefully not only what
Socrates effected 〃by way of castigation〃 in cross… questioning whose who
conceived themselves to be possessed of all knowledge； but also his
everyday conversation with those who spent their time in close intercourse
with himself。 Having done this； let them decide whether he was incapable
of making his companions better。
＇1＇ Al。 〃If any one believes that Socrates； as represented in certain
dialogues （e。g。 of Plato； Antisthenes； etc。） of an imaginary character；
was an adept （｛protrepsasthai｝） in the art of stimulating people to
virtue negatively but scarcely the man to guide （｛proagein｝） his
hearers on the true path himself。〃 Cf。 （Plat。） 〃Clitophon；〃 410 B； Cic。
〃de Or。〃 I。 xlvii。 204； Plut。 〃Mor。〃 798 B。 See Grote； 〃Plato；〃 iii。 21；
K。 Joel； op。 cit。 p。 51 foll。； Cf。 below； IV。 iii。 2。
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I will first state what I once heard fall from his lips in a discussion
with Aristodemus；＇2＇ 〃the little；〃 as he was called； on the topic of
divinity。＇3＇ Socrates had observed that Aristodemus neither sacrificed nor
gave heed to divination； but on the contrary was disposed to ridicule those
who did。
＇2＇ See Plat。 〃Symp。〃 173 B： 〃He was a little fellow who never wore
any shoes； Aristodemus； of the deme of Cydathenaeum。〃Jowett。
＇3＇ Or； 〃the divine element。〃
So tell me； Aristodemus （he begain）； are there any human beings who
have won your admiration for their wisdom？
Ar。 There are。
Soc。 Would you mention to us their names？
Ar。 In the writings of epic poetry I have the greatest admiration for
Homer。 。 。 。 And as a dithyrambic poet for Melanippides。＇4＇ I admire also
Sophocles as a tragedian； Polycleitus as a sculptor； and Zeuxis as a painter。
＇4＇ Melanippides； 430 B。C。 See Cobet； 〃Pros。 Xen。〃 s。n。
Soc。 Which would you consider the more worthy of admiration； a
fashioner of senseless images devoid of motion or one who could fashion
living creatures endowed with understanding and activity？
Ar。 Decidedly the latter； provided his living creatures owed their birth
to design and were not the offspring of some chance。
Soc。 But now if you had two sorts of things； the one of which presents
no clue as to what it is for； and the other is obviously for some useful
purposewhich would you judge to be the result of chance； which of
design？
Ar。 Clearly that which is produced for some useful end is the work of
design。
Soc。 Does it not strike you then that he who made man from the
beginning＇5＇ did for some useful end furnish him with his several senses
giving him eyes to behold the visible word； and ears to catch the
intonations of sound？ Or again； what good would there be in odours if
nostrils had not been bestowed upon us？ what perception of sweet things
and pungent； and of all the pleasures of the palate； had not a tongue been
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fashioned in us as an interpreter of the same？ And besides all this； do you
not think this looks like a matter of foresight； this closing of the delicate
orbs of sight with eyelids as with folding doors； which； when there is need
to use them for any purpose； can be thrown wide open and firmly closed
again in sleep？ and； that even the winds of heaven may not visit them too
roughly； this planting of the eyelashes as a protecting screen？＇6＇ this
coping of the region above the eyes with cornice…work of eyebrow so that
no drop of sweat fall from the head and injure them？ again this readiness
of the ear to catch all sounds and yet not to be surcharged？ this capacity of
the front teeth of all animals to cut and of the 〃grinders〃 to receive the
food and reduce it to pulp？ the position of the mouth again； close to the
eyes and nostrils as a portal of ingress for all the creature's supplies？ and
lastly； seeing that matter passing out＇7＇ of the body is unpleasant； this
hindward direction of the passages； and their removal to a distance from
the avenues of sense？ I ask you； when you see all these things constructed
with such show of foresight can you doubt whether they are products of
chance or intelligence？
＇5＇ Cf。 Aristot。 〃de Part。 Animal。〃 1。 For the 〃teleological〃 views
see IV。 iii。 2 foll。
＇6＇ 〃Like a sieve〃 or 〃colander。〃
＇7＇ 〃That which goeth out of a man。〃
Ar。 To be sure not！ Viewed in this light they would seem to be the
handiwork of some wise artificer；＇8＇ full of love for all things living。＇9＇
＇8＇ 〃Demiurge。〃
＇9＇ Passage referred to by Epictetus ap。 Stob。 〃Flor。〃 121； 29。
Soc。 What shall we say of this passion implanted in man to beget
offspring； this passion in the mother to rear her babe； and in the creature
itself； once born； this deep desire of life and fear of death？
Ar。 No doubt these do look like the contrivances of some one
deliberately planning the existence of living creatures。
Soc。 Well； and doubtless you feel to have a spark of wisdom yourself？
Ar。 Put your questions； and I will answer。
Soc。 And yet you imagine that elsewhere no spark of wisdom is to be
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found？ And that； too； when you know that you have in your body a tiny
fragment only of the mighty earth； a little drop of the great waters； and of
the other elements； vast in their extent； you got； I presume； a particle of
each towards the compacting of your bodily frame？ Mind alone； it would
seem； which is nowhere to be found；＇10＇ you had the lucky chance to
snatch up and make off with； you cannot tell how。 And these things around
and about us； enormous in size； infinite in number； owe their orderly
arrangement； as you suppose； to some vacuity of wit？
＇10＇ Cf。 Plat。 〃Phileb。〃 30 B： 〃Soc。 May our body be said to have a
soul？ Pro。 Clearly。 Soc。 And whence comes that soul； my dear
Protarchus； unless the body of the universe； which contains elements
similar to our bodies but finer； has also a soul？ Can there be any
other source？〃Jowett。 Cic。 〃de N。 D。〃 ii。 6； iii。 11。
Ar。 It may be； for my eyes fail to see the master agents of these； as one
sees the fabricators of things produced on earth。
Soc。 No more do you see your own soul； which is the master agent of
your body； so that； as far as that goes； you may maintain； if you like； that
you do nothing with intelligence；＇11＇ but everything by chance。
＇11＇ Or； 〃by your wit；〃 ｛gnome｝。
At this point Aristodemus： I assure you； Socrates； that I do not disdain
the Divine power。 On the contrary； my belief is that the Divinity is too
grand to need any service which I could render。
Soc。 But the grander that power is； which deigns to tend and wait upon
you； the more you are called upon to honour it。
Ar。 Be well assured； if I could believe the gods take thought for all
men； I would not neglect them。
Soc。 How can you suppose that they do not so take thought？ Who； in
the first place； gave to man alone of living creatures his erect posture；
enabling him to see farther in front of him and to contemplate more freely
the height above； and to be less subject to distress than other creatures
＇endowed like himself with eyes and ears and mouth＇。＇12＇ Consider next
how they gave to the beast of the field＇13＇ feet as a means of progression
only； but to man they gave in addition hands those hands which have
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achieved so much to raise us in the scale of happiness above all animals。
Did they not make the tongue also？ which belongs indeed alike to man
and beast； but in man they fashioned it so as to play on different parts of
the mouth at different times； whereby we can produce articulate speech；
and have a code of signals to express our every want to one another。 Or
consider the pleasures of the sexual appetite； limited in the rest of the
animal kingdom to certain seasons； but in the case of man a series
prolonged unbroken to old age。 Nor did it content the Godhead merely to
watch over the interests of man's body。 What is of far higher import； he
implanted in man the noblest and most excellent type of soul。 For what
other creature； to begin with； has a soul to appreciate the existence of the
gods who have arranged this grand and beauteous universe？ What other
tribe of animals save man can render service to the gods？ How apt is the
spirit of man to take precautions against hunger and thirst； cold and heat；
to alleviate disease and foster strength！ how suited to labour with a view to
learning！ how capable of garnering in the storehouse of his memory all
that he has heard or seen or understood！ Is it not most evident to you that
by the side of other animals men live and move a race of godsby nature
excellent； in beauty of body and of soul supreme？ For； mark you； had a
creature of man's wit been encased in the body of an ox；＇14＇ he would
have been powerless to carry out his wishes； just as the possession of
hands divorced from human wit is profitless。 And then you come； you who
have obtained these two most precious attributes； and give it as your
opinion； that the gods take no thought or care for you。 Why； what will you
have them to do； that you m
