The Memorabilia. Xenophon

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       Xenophon

      The Memorabilia

      Published by Good Press, 2019

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      EAN 4057664153234

Table of Contents

       THE MEMORABILIA

       or

       Recollections of Socrates

       BOOK I

       BOOK II

       BOOK III

       BOOK IV

      Xenophon the Athenian was born 431 B.C. He was a

       pupil of Socrates. He marched with the Spartans,

       and was exiled from Athens. Sparta gave him land

       and property in Scillus, where he lived for many

       years before having to move once more, to settle

       in Corinth. He died in 354 B.C.

       The Memorabilia is a recollection of Socrates in

       word and deed, to show his character as the best

       and happiest of men.

      PREPARER'S NOTE

       First Published 1897 by Macmillan and Co.

       This was typed from Dakyns' series, "The Works of Xenophon," a

       four-volume set. The complete list of Xenophon's works (though

       there is doubt about some of these) is:

       Work Number of books

       The Anabasis 7

       The Hellenica 7

       The Cyropaedia 8

       The Memorabilia 4

       The Symposium 1

       The Economist 1

       On Horsemanship 1

       The Sportsman 1

       The Cavalry General 1

       The Apology 1

       On Revenues 1

       The Hiero 1

       The Agesilaus 1

       The Polity of the Athenians and the Lacedaemonians 2

       Text in brackets "{}" is my transliteration of Greek text into

       English using an Oxford English Dictionary alphabet table. The

       diacritical marks have been lost.

THE MEMORABILIA

       Table of Contents

or

       Table of Contents

Recollections of Socrates

       Table of Contents

BOOK I

       Table of Contents

      I

      I have often wondered by what arguments those who indicted (1) Socrates could have persuaded the Athenians that his life was justly forfeit to the state. The indictment was to this effect: "Socrates is guilty of crime in refusing to recognise the gods acknowledged by the state, and importing strange divinities of his own; he is further guilty of corrupting the young."

      (1) {oi grapsamenoi} = Meletus (below, IV. iv. 4, viii. 4; "Apol." 11,

       19), Anytus ("Apol." 29), and Lycon. See Plat. "Apol." II. v. 18;

       Diog. Laert. II. v. (Socr.); M. Schanz, "Plat. Apol. mit deutschen

       Kemmentar, Einleitung," S. 5 foll.

      In the first place, what evidence did they produce that Socrates refused to recognise the gods acknowledged by the state? Was it that he did not sacrifice? or that he dispensed with divination? On the contrary, he was often to be seen engaged in sacrifice, at home or at the common altars of the state. Nor was his dependence on divination less manifest. Indeed that saying of his, "A divinity (2) gives me a sign," was on everybody's lips. So much so that, if I am not mistaken, it lay at the root of the imputation that he imported novel divinities; though there was no greater novelty in his case than in that of other believers in oracular help, who commonly rely on omens of all sorts: the flight or cry of birds, the utterances of man, chance meetings, (3) or a victim's entrails. Even according to the popular conception, it is not the mere fowl, it is not the chance individual one meets, who knows what things are profitable for a man, but it is the gods who vouchsafe by such instruments to signify the same. This was also the tenet of Socrates. Only, whereas men ordinarily speak of being turned aside, or urged onwards by birds, or other creatures encountered on the path, Socrates suited his language to his conviction. "The divinity," said he, "gives me a sign." Further, he would constantly advise his associates to do this, or beware of doing that, upon the authority of this same divine voice; and, as a matter of fact, those who listened to his warnings prospered, whilst he who turned a deaf ear to them repented afterwards. (4) Yet, it will be readily conceded, he would hardly desire to present himself to his everyday companions in the character of either knave or fool. Whereas he would have appeared to be both, supposing (5) the God-given revelations had but revealed his own proneness to deception. It is plain he would not have ventured on forecast at all, but for his belief that the words he spoke would in fact be verified. Then on whom, or what, was the assurance rooted, if not upon God? And if he had faith in the gods, how could he fail to recognise them?

      (2) Or, "A divine something." See "Encyc. Brit." "Socrates." Dr. H.

       Jackason; "The Daemon of Socrates," F. W. H. Myers; K. Joel, "Der

       echte und der Xenophontische Sokrates," i. p. 70 foll.; cf.

       Aristot. "M. M." 1182 a 10.

       (3) See Aesch. "P. V." 487, {enodious te sombolous}, "and pathway

       tokens," L. Campbell; Arist. "Birds," 721, {sombolon ornin}:

       "Frogs," 196, {to sometukhon exion}; "Eccl." 792; Hor. "Od." iii.

       27, 1–7.

       (4) See "Anab." III. i. 4; "Symp." iv. 48.

       (5) Or, "if his vaunted manifestations from heaven had but manifested

       the falsity of his judgment."

      But his mode of dealing with his intimates has another aspect. As regards the ordinary necessities of life, (6) his