meddle with such matters as these, he
himself never wearied of discussing human topics. What is piety? what is
impiety? What is the beautiful? what the ugly? What the noble? what the
base? What are meant by just and unjust? what by sobriety and madness?
what by courage and cowardice? What is a state? what is a statesman?
what is a ruler over men? what is a ruling character? and other like
problems, the knowledge of which, as he put it, conferred a patent of
nobility on the possessor, (16) whereas those who lacked the knowledge
might deservedly be stigmatised as slaves.

(16) Or, "was distinctive of the 'beautiful and good.'" For the phrase
see below, ii. 2 et passim.

Now, in so far as the opinions of Socrates were unknown to the world at
large, it is not surprising that the court should draw false conclusions
respecting them; but that facts patent to all should have been ignored
is indeed astonishing.

At one time Socrates was a member of the Council, (17) he had taken
the senatorial oath, and sworn "as a member of that house to act in
conformity with the laws." It was thus he chanced to be President of the
Popular Assembly, (18) when that body was seized with a desire to put
the nine (19) generals, Thrasyllus, Erasinides, and the rest, to death
by a single inclusive vote. Whereupon, in spite of the bitter resentment
of the people, and the menaces of several influential citizens,
he refused to put the question, esteeming it of greater importance
faithfully to abide by the oath which he had taken, than to gratify the
people wrongfully, or to screen himself from the menaces of the mighty.
The fact being, that with regard to the care bestowed by the gods upon
men, his belief differed widely from that of the multitude. Whereas most
people seem to imagine that the gods know in part, and are ignorant in
part, Socrates believed firmly that the gods know all things--both the
things that are said and the things that are done, and the things that
are counselled in the silent chambers of the heart. Moreover, they are
present everywhere, and bestow signs upon man concerning all the things
of man.

(17) Or "Senate." Lit. "the Boule."

(18) Lit. "Epistates of the Ecclesia." See Grote, "H. G." viii. 271;
Plat. "Apol." 32 B.

(19) {ennea} would seem to be a slip of the pen for {okto}, eight. See
"Hell." I. v. 16; vi. 16; vi. 29; vii. 1 foll.

I can, therefore, but repeat my former words. It is a marvel to me
h