[744] Xen. Mem. i, 2, 9.

[745] Xen. Mem. iii, 9, 12: compare Plato, Gorgias, c. 56. pp. 469, 470.

[746] Plato, Apol. Sok. c. 2, p. 18, B; c. 16, p. 28, A. Ὃ δὲ καὶ ἐν τοῖς ἔμπροσθεν ἔλεγον, ὅτι πολλή μοι ἀπέχθεια γέγονεν καὶ πρὸς πολλοὺς, εὖ ἴστε ὅτι ἀληθές ἐστιν. Καὶ τοῦτ᾽ ἐστὶν ὃ ἐμὲ αἱρήσει, ἐάνπερ αἱρῇ—οὐ Μέλητος οὐδὲ Ἄνυτος, ἀλλ᾽ ἡ τῶν πολλῶν διαβολὴ καὶ φθόνος.

The expression τῶν πολλῶν in this last line is not used in its most common signification, but is equivalent to τούτων τῶν πολλῶν.

[747] Xen. Mem. iv, 2, 40. Πολλοὶ μὲν οὖν τῶν οὕτω διατεθέντων ὑπὸ Σωκράτους οὐκέτι αὐτῷ προσῄεσαν, οὓς καὶ βλακωτέρους ἐνόμιζεν.

[748] Plato, Euthyphron, c. 2, p. 3, C. εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς.

[749] See Xenoph. Apol. Sok. sects. 29, 30. This little piece bears a very erroneous title, and may possibly not be the composition of Xenophon, as the commentators generally affirm; but it has every appearance of being a work of the time.

[750] Plato, Apol. Sok. c. 10, p. 23, C; c. 27, p. 37, E.

[751] Isokrat. Or. xviii, cont. Kallimach. s. 30.

[752] See Plato, Menon, c. 27, 28, pp. 90, 91.

[753] Æschinês, cont. Timarch. c. 34, p. 74. ὑμεῖς Σωκράτη τὸν σοφιστὴν ἀπεκτείνατε, ὅτι Κριτίαν ἐφάνη πεπαιδευκὼς, etc. Xenoph. Mem. i, 2, 12.

[754] See Plato (Charmidês, c. 3, p. 154, C; Lysis, c. 2, p. 201, B; Protagoras, c. 1, p. 309, A), etc.

[755] Plato, Apol. Sok. c. 14, p. 26, C.

[756] Xen. Mem. i. 2, 64; i, 3, 1.

[757] Plato, Apol. Sok. c. 3, p. 19, B.

[758] Plato, Apol. Sok. c. 3, p. 19, C.

[759] Xen. Mem. i. 1, 13.

[760] Xen. Mem. i, 2, 9.

[761] Xen. Mem. i, 2, 12.

[762] Xen. Mem. i, 2, 49-53.

[763] Xen. Mem. i, 2, 56-59.

[764] Xen. Mem. i, 2, 59.

[765] Xen. Mem. i, 2, 55. Καὶ παρεκάλει ἐπιμελεῖσθαι τοῦ ὡς φρονιμώτατον εἶναι καὶ ὠφελιμώτατον, ὅπως, ἐάν τε ὑπὸ πατρὸς ἐάν τε ὑπὸ ἀδελφοῦ ἐάν τε ὑπ᾽ ἄλλου τινὸς βούληται τιμᾶσθαι, μὴ τῷ οἰκεῖος εἶναι πιστεύων ἀμελῇ, ἀλλὰ πειρᾶται, ὑφ᾽ ὧν ἂν βούληται τιμᾶσθαι, τούτοις ὠφέλιμος εἶναι.

[766] Xen. Mem. i, 2, 9. τοὺς δὲ τοιούτους λόγους ἐπαίρειν ἔφη τοὺς νέους καταφρονεῖν τῆς καθεστώσης πολιτείας, καὶ ποιεῖν βιαίους.

[767] Plato, Apol. Sok. c. 5, p. 21. A; c. 20, p. 32, E; Xen. Mem. 1, 2, 31.

[768] Plato, Apol. Sok. c. 25, p. 36, A; Diog. Laërt. ii, 41. Diogenes says that he was condemned by two hundred and eighty-one ψήφοις πλείοσι τῶν ἀπολυούσων. If he meant to assert that the verdict was found by a majority of two hundred and eighty-one above the acquitting votes, this would be contradicted by the “Platonic Apology,” which assures us beyond any doubt that the majority was not greater than five or six, so that the turning of three votes would have altered the verdict. But as the number two hundred and eighty-one seems precise, and is not in itself untrustworthy, some commentators construe it, though the words as they now stand are perplexing, as the aggregate of the majority. Since the “Platonic Apology” proves that it was a majority of five or six, the minority would consequently be two hundred and seventy-six, and the total five hundred and fifty-seven.

[769] Xen. Mem. iv, 8, 4, seq. He learned the fact from Hermogenês, who heard it from Sokratês himself.

[770] Xen. Mem. iv, 8, 9, 10.

[771] Plato, Phædon, c. 60, p. 77, E. ἀλλ᾽ ἴσως ἔνι τις καὶ ἐν ἡμῖν παῖς, ὅστις τὰ τοιαῦτα φοβεῖται. Τοῦτον οὖν πειρώμεθα πείθειν μὴ δεδιέναι τὸν θάνατον, ὥσπερ τὰ μορμολύκεια.

[772] Plato, Apol. Sok. c. 17, p. 29, C.

[773] Plato, Apol. Sok. c. 2, p. 19, A. Βουλοίμην μὲν οὖν ἂν τοῦτο οὕτω γενέσθαι, εἴτι ἄμεινον καὶ ὑμῖν καὶ ἐμοὶ, καὶ πλέον τί με ποιῆσαι ἀπολογούμενον· οἶμαι δὲ αὐτὸ χαλεπὸν εἶναι, καὶ οὐ πάνυ με λανθάνει οἷόν ἐστι. Ὅμως δὲ τοῦτο μὲν ἴτω ὅπῃ τῷ θεῷ φίλον, τῷ δὲ νόμῳ πειστέον καὶ ἀπολογητέον.

[774] Plato, Apol. Sok. c. 5, p. 20, D. Καὶ ἴσως μὲν δόξω τισὶν ὑμῶν παίζειν—εὖ μέντοι ἴστε, πᾶσαν ὑμῖν τὴν ἀλήθειαν ἐρῶ. Again, c. 28, p. 37, E. Ἐάν τε γὰρ λέγω, ὅτι τῷ θεῷ ἀπειθεῖν τοῦτ᾽ ἐστὶ, καὶ διὰ τοῦτ᾽ ἀδύνατον ἡσυχίαν ἄγειν, οὐ πείσεσθέ μοι ὡς εἰρωνευομένῳ.

[775] Plato, Apol. Sok. c. 17, p. 20, A.

[776] Plato, Apol. Sok. c. 17, p. 30, B.

[777] Plato, Apol. Sok. c. 17, p. 30, A, B. οἴομαι οὐδέν πω ὑμῖν μεῖζον ἀγαθὸν γενέσθαι ἐν τῇ πόλει ἢ τὴν ἐμὴν τῷ θεῷ ὑπηρεσίαν.

[778] Plato, Apol. Sok. c. 18, p. 30, B.

[779] Plato, Apol. Sok. c. 18, p. 30, B. καὶ γὰρ, ὡς ἐγὼ οἶμαι, ὀνήσεσθε ἀκούοντες—ἐὰν ἐμὲ ἀποκτείνητε τοιοῦτον ὄντα οἷον ἐγὼ λέγω, οὐκ ἐμὲ μείζω βλάψετε ἢ ὑμᾶς αὐτούς.

[780] Plato, Apol. Sok. c. 18, p. 30, E. πολλοῦ δέω ἐγὼ ὑπὲρ ἐμαυτοῦ ἀπολογεῖσθαι, ὥς τις ἂν οἴοιτο, ἀλλὰ ὑπὲρ ὑμῶν μή τι ἐξαμάρτητε περὶ τὴν τοῦ θεοῦ δόσιν ὑμῖν ἐμοῦ καταψηφισάμενοι· ἐὰν γὰρ ἐμὲ ἀποκτείνητε, οὐ ῥᾳδίως ἄλλον τοιοῦτον εὑρήσετε, etc.

[781] Plato, Apol. Sok. c. 20, 21, p. 33.

[782] Plato, Apol. Sok. c. 22.

[783] Plato, Apol. Sok. c. 17, p. 29, B. Contrast this striking and truly Sokratic sentiment about the fear of death, with the common-place way in which Sokratês is represented as handling the same subject in Xenoph. Memor. i, 4, 7.

[784] Plato, Apol. Sok. c. 23, pp. 34, 35. I translate the substance and not the words.

[785] Plato, Apol. Sok. c. 24, p. 35.

[786] These are the striking words of Tacitus (Hist. ii, 54) respecting the last hours of the emperor Otho, after his suicide had been fully resolved upon, but before it had been consummated: an interval spent in the most careful and provident arrangements for the security and welfare of those around him: “ipsum viventem quidem relictum, sed solâ posteritatis curâ, et abruptis vitæ blandimentis.”

[787] Plato. Apol. Sok. c. 25, p. 36, A. Οὐκ ἀνέλπιστόν μοι γέγονεν τὸ γεγονὸς τοῦτο, ἀλλὰ πολὺ μᾶλλον θαυμάζω ἑκατέρων τῶν ψήφων τὸν γεγονότα ἀριθμόν. Οὐ γὰρ ᾤμην ἔγωγε οὕτω παρ᾽ ὀλίγον ἔσεσθαι, ἀλλὰ παρὰ πολὺ, etc.

[788] Xenoph. Mem. iv, 4, 4. Ἐκεῖνος οὐδὲν ἠθέλησε τῶν εἰωθότων ἐν τῷ δικαστηρίῳ παρὰ τοὺς νόμους ποιῆσαι· ἀλλὰ ῥᾳδίως ἂν ἀφεθεὶς ὑπὸ τῶν δικαστῶν, εἰ καὶ μετρίως τι τούτων ἐποίησε, προείλετο μᾶλλον τοῖς νόμοις ἐμμένων ἀποθανεῖν, ἢ παρανομῶν ζῇν.

[789] Cicero (de Orat. i, 54, 231): “Socrates ita in judicio capitis pro se ipse dixit, ut non supplex aut reus, sed magister aut dominus videretur esse judicum.” So Epiktêtus also remarked, in reference to the defence of Sokratês: “By all means, abstain from supplication for mercy; but do not put it specially forward, that you will abstain, unless you intend, like Sokratês, purposely to provoke the judges.” (Arrian, Epiktêt. Diss. ii, 2, 18.)

[790] Quintilian, Inst. Or. ii, 15, 30; xi, 1, 10; Diog. Laërt. ii, 40.

[791] Plato. Apol. Sok. c. 26, 27, 28, pp. 37, 38. I give, as well as I can, the substantive propositions, apart from the emphatic language of the original.

[792] See Plato, Krito, c. 5, p. 45, B.

[793] Plato, Apol. Sok. c. 31, p. 40, B; c. 33, p. 41, D.

[794] Plato, Apol. Sok. c. 32, p. 40, C; p. 41, B.

[795] Plato, Apol. Sok. c. 30, p. 39, C.

[796] Plato, Krito, c. 2, 3, seq.

[797] Plato, Phædon, c. 77, p. 84, E.

[798] Plato, Phædon, c. 155, p. 118, A.

[799] Cicero, Academ. Post. i, 12, 44. “Cum Zenone Arcesilas sibi omne certamen instituit, non pertinaciâ aut studio vincendi (ut mihi quidem videtur), sed earum rerum obscuritate, quæ ad confessionem ignorationis adduxerant Socratem, et jam ante Socratem, Democritum, Anaxagoram, Empedoclem, omnes pene veteres; qui nihil cognosci, nihil percipi, nihil sciri, posse, dixerunt.... Itaque Arcesilas negabat, esse quidquam, quod sciri posset, no illud quidem ipsum, quod Socrates sibi reliquisset: sic omnia latere in occulto.” Compare Academ. Prior. ii, 23, 74; de Nat. Deor. i, 5, 11.

In another passage (Academ. Post. i, 4, 17) Cicero speaks (or rather introduces Varro as speaking) rather confusedly. He talks of “illam Socraticam dubitationem de omnibus rebus, et nullâ affirmatione adhibitâ, consuetudinem disserendi;” but a few lines before, he had said what implies that men might, in the opinion of Sokratês, come to learn and know what belonged to human conduct and human duties.

Again (in Tusc. Disp. i, 4, 8), he admits that Sokratês had a positive ulterior purpose in his negative questioning: “vetus et Socratica ratio contra alterius opinionem disserendi: nam ita facillime, quid veri simillimum esset, inveniri posse Socrates arbitrabatur.”

Tennemann (Gesch. der Philos. ii, 5, vol. ii, pp. 169-175) seeks to make out considerable analogy between Sokratês and Pyrrho. But it seems to me that the analogy only goes thus far, that both agreed in repudiating all speculations not ethical (see the verses of Timon upon Pyrrho, Diog. Laërt. ix, 65). But in regard to ethics, the two differed materially. Sokratês maintained that ethics were matter of science, and the proper subject of study. Pyrrho, on the other hand, seems to have thought that speculation was just as useless, and science just as unattainable, upon ethics as upon physics; that nothing was to be attended to except feelings, and nothing cultivated except good dispositions.

[800] Plato, Apol. Sok. c. 7, p. 22, A. δεῖ δὴ ὑμῖν τὴν ἐμὴν πλάνην ἐπιδεῖξαι, ὥσπερ τινὰς πόνους πονοῦντος, etc.

[801] So Demokritus, Fragm. ed. Mullach, p. 185, Fr. 131. οὔτε τέχνη, οὔτε σοφίη, ἐφιστὸν, ἢν μὴ μάθῃ τις....

[802] Aristotle (Problem. c. 30, p. 953, Bek.) numbers both Sokratês and Plato (compare Plutarch, Lysand. c. 2) among those to whom he ascribes φύσιν μελανχολικὴν, the black bile and ecstatic temperament. I do not know how to reconcile this with a passage in his Rhetoric (ii, 17), in which he ranks Sokratês among the sedate persons (στάσιμον). The first of the two assertions seems countenanced by the anecdotes respecting Sokratês (in Plato, Symposion, p. 175, B; p. 220, C), that he stood in the same posture, quite unmoved, even for several hours continuously, absorbed in meditation upon some idea which had seized his mind.

[803] Dr. Thirlwall has given, in an Appendix to his fourth volume (Append. vii, p. 526, seq.), an interesting and instructive review of the recent sentiments expressed by Hegel, and by some other eminent German authors, on Sokratês and his condemnation. It affords me much satisfaction to see that he has bestowed such just animadversions on the unmeasured bitterness, as well as upon the untenable views, of M. Forchhammer’s treatise respecting Sokratês.

I dissent, however, altogether, from the manner in which Dr. Thirlwall speaks about the sophists, both in this Appendix and elsewhere. My opinion, respecting the persons so called, has been given at length in the preceding chapter.

[804] See Plato, Euthyphron, c. 3, p. 3, D.

[805] Xen. Mem. iv, 8, 3:—

[806] Diodor. xiv. 37, with Wesseling’s note; Diog. Laërt. ii. 43; Argument ad Isokrat. Or. xi, Busiris.