on the contrary, he never faltered
in sobriety from beginning to end, how in the name of justice is he to
be held to account for a baseness which was not in him?
[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,
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