Читать книгу The True Story vs. Myth of Witchcraft - William Godwin - Страница 110

Socrates is the most eminent of the ancient philosophers. He lived in the most enlightened age of Greece, and in Athens, the most illustrious of her cities. He was born in the middle ranks of life, the son of a sculptor. He was of a mean countenance, with a snub nose, projecting eyes, and otherwise of an appearance so unpromising, that a physiognomist, his contemporary, pronounced him to be given to the grossest vices. But he was of a penetrating understanding, the simplest manners, and a mind wholly bent on the study of moral excellence. He at once abjured all the lofty pretensions, and the dark and recondite pursuits of the most applauded teachers of his time, and led those to whom he addressed his instructions from obvious and irresistible data to the most unexpected and useful conclusions. There was something in his manner of teaching that drew to him the noblest youth of Athens. Plato and Xenophon, two of the most admirable of the Greek writers, were among his pupils. He reconciled in his own person in a surprising degree poverty with the loftiest principles of independence. He taught an unreserved submission to the laws of our country. He several times unequivocally displayed his valour in the field of battle, while at the same time he kept aloof from public offices and trusts. The serenity of his mind never forsook him. He was at all times ready to teach, and never found it difficult to detach himself from his own concerns, to attend to the wants and wishes of others. He was uniformly courteous and unpretending; and, if at any time he indulged in a vein of playful ridicule, it was only against the presumptuously ignorant, and those who were without foundation wise in their own conceit.

Yet, with all these advantages and perfections, the name of Socrates would not have been handed down with such lustre to posterity but for the manner of his death. He made himself many enemies. The plainness of his manner and the simplicity of his instructions were inexpressibly wounding to those (and they were many), who, setting up for professors, had hitherto endeavoured to dazzle their hearers by the loftiness of their claims, and to command from them implicit submission by the arrogance with which they dictated. It must be surprising to us, that a man like Socrates should be arraigned in a country like Athens upon a capital accusation. He was charged with instilling into the youth a disobedience to their duties, and propagating impiety to the Gods, faults of which he was notoriously innocent. But the plot against him was deeply laid, and is said to have been twenty years in the concoction. And he greatly assisted the machinations of his adversaries, by the wonderful firmness of his conduct upon his trial, and his spirited resolution not to submit to any thing indirect and pusillanimous. He defended himself with a serene countenance and the most cogent arguments, but would not stoop to deprecation and intreaty. When sentence was pronounced against him, this did not induce the least alteration of his conduct. He did not think that a life which he had passed for seventy years with a clear conscience, was worth preserving by the sacrifice of honour. He refused to escape from prison, when one of his rich friends had already purchased of the jailor the means of his freedom. And, during the last days of his life, and when he was waiting the signal of death, which was to be the return of a ship that had been sent with sacrifices to Delos, he uttered those admirable discourses, which have been recorded by Xenophon and Plato to the latest posterity.

But the question which introduces his name into this volume, is that of what is called the demon of Socrates. He said that he repeatedly received a divine premonition of dangers impending over himself and others; and considerable pains have been taken to ascertain the cause and author of these premonitions. Several persons, among whom we may include Plato, have conceived that Socrates regarded himself as attended by a supernatural guardian who at all times watched over his welfare and concerns.

But the solution is probably of a simpler nature. Socrates, with all his incomparable excellencies and perfections, was not exempt from the superstitions of his age and country. He had been bred up among the absurdities of polytheism. In them were included, as we have seen, a profound deference for the responses of oracles, and a vigilant attention to portents and omens. Socrates appears to have been exceedingly regardful of omens. Plato tells us that this intimation, which he spoke of as his demon, never prompted him to any act, but occasionally interfered to prevent him or his friends from proceeding in any thing that would have been attended with injurious consequences. ⁹⁹ Sometimes he described it as a voice, which no one however heard but himself; and sometimes it shewed itself in the act of sneezing. If the sneezing came, when he was in doubt to do a thing or not to do it, it confirmed him; but if, being already engaged in any act, he sneezed, this he considered as a warning to desist. If any of his friends sneezed on his right hand, he interpreted this as a favourable omen; but, if on his left, he immediately relinquished his purpose. ¹⁰⁰ Socrates vindicated his mode of expressing himself on the subject, by saying that others, when they spoke of omens, for example, by the voice of a bird, said the bird told me this, but that he, knowing that the omen was purely instrumental to a higher power, deemed it more religious and respectful to have regard only to the higher power, and to say that God had graciously warned him. ¹⁰¹ One of the examples of this presage was, that, going along a narrow street with several companions in earnest discourse, he suddenly stopped, and turned another way, warning his friends to do the same. Some yielded to him, and others went on, who were encountered by the rushing forward of a multitude of hogs, and did not escape without considerable inconvenience and injury. ¹⁰² In another instance one of a company among whom was Socrates, had confederated to commit an act of assassination. Accordingly he rose to quit the place, saying to Socrates, “I will be back presently.” Socrates, unaware of his purpose, but having received the intimation of his demon, said to him earnestly, “Go not.” The conspirator sat down. Again however he rose, and again Socrates stopped him. At length he escaped, without the observation of the philosopher, and committed the act, for which he was afterwards brought to trial. When led to execution, he exclaimed, “This would never have happened to me, if I had yielded to the intimation of Socrates.” ¹⁰³ In the same manner, and by a similar suggestion, the philosopher predicted the miscarriage of the Athenian expedition to Sicily under Nicias, which terminated with such signal disaster. ¹⁰⁴ This feature in the character of Socrates is remarkable, and may shew the prevalence of superstitious observances, even in persons whom we might think the most likely to be exempt from this weakness.

22. De Natura Deorum, Lib. I, c. 38.

23. Plato, De Republica, Lib. X, sub finem.

24. Batrachos, v. 1032.

25. De Arte Poetica, v.391.

26. Memoires de l’Academie des Inscriptions, Tom. V, p. 117.

27. De Arte Poetica, v. 391, 2, 3.

28. Virgil, Georgiea, Lib. IV. v. 461, et seqq.

29. Georgiea, iv, 525.

30. Metamorphoses, xi, 55.

31. Philostratus, Heroica, cap. v.

32. Horat, de Arte Poetica, v. 394. Pausanias.

33. Odyssey, Lib. XI, v. 262.

34. Statius, Thebais, Lib. X. v. 599.

35. Ibid, Lib. IV, v. 599.

36. Ibid, Lib. IV, v. 409, et seqq.

37. Lib. IV, c. 36.

38. Iamblichus.

39. Julius Firmicus, apud Scaliger, in Eusebium.

40. Iamblichus, Vita Pythagorae.

41. Pluto, Charmides.

42. Chronological Account of Pythagoras and his Contemporaries.

43. Laertius, Lib. VIII, c. 3.

44. Lloyd, ubi supra.

45. Iamblichus, c. 17.

46. Iamblichus, c. 29.

47. Ibid, c. 7.

48. Laertius, c. 15.

49. Ibid, c. 11.

50. Plutarchus, Symposiaca, Lib. VIII, Quaestio 2.

51. Aulus Gellius, Lib. I, c. 1, from Plutarch.

52. Laertius, c.19.

53. Bailly, Histoire de l’Astronomie, Lib VIII, S.3.

54. Plutarchus, de Esu Carnium. Ovidius, Metamorphoses, Lib. XV. Laertius, c. 12.

55. Iamblichus, c. 16.

56. Laertius, c. 6.

57. Clemens Alexandrinus, Stromata, Lib. I, p. 302.

58. Iamblichus, c.17.

59. Laertius, c. 8. Iamblichus, c. 17.

60. Cicero de Natura Deorum, Lib. I, c. 5.

61. Laertius, c. 9.

62. Ibid.

63. Iamblichus, c. 19.

64. Laertius, c.1.

65. Ibid, c. 18.

66. Iamblichus, c. 8.

67. Ibid, c. 13.

68. Laertius, c. 9. Iamblichus, c. 28.

69. Laertius, c. 9. Iamblichus, c. 18.

70. Ibid, c. 28.

71. Laertius, c.21.

72. Iamblichus, c.17.

73. Iamblichus, c. 35. Laertius, c. 21.

74. Laertius, c. 21.

75. Laertius, Lib. I, c. 109. Plinius, Lib. VII, c. 52.

76. Laertius, c. 113.

77. Ibid.

78. Ibid. c. 111.

79. Plutarch, Vita Solonis. Laertius, Lib. I, c. 109.

80. Plutarch, Vita Solonis. Laertius, Lib. I, c. 110.

81. Ibid.

82. Laertius, Lib. VIII, c. 51, 64.

83. Ibid, c. 57.

84. Ibid, c. 66.

85. Ibid, c. 73.

86. Plinius, Lib. VII, c. 52. Laertius, c. 61.

87. Laertius, c. 77.

88. Ibid, c. 59.

89. Ibid, c. 62.

90. Laertias, c. 69. Horat, De Arte Poetica, v. 463.

91. Herodotus, Lib. III, c. 14, 15. Plinius, Lib. VII, c. 52.

92. Plutarch, De Genio Socratis. Lucian, Muscae Encomium. dele Plinius, Lib. VII, c. 52.

93. Plinius, Lib. III, c, 61, 62.

94. Herodotus, Lib. VIII, c. 36, 37, 38, 39.

95. Herodotus, Lib. VIII, c. 140, et seqq.

96. Historia Naturalis, Lib. X, c. 40.

97. Plinius, Lib. XXVIII. c. 8.

98. Pseudomantis, c. 17. See also Philopseudes, c. 32.

99. Theages.

100. Plutarch, De Genio Socratis.

101. Xenophon, Memorabilia, Lib. I, c. 1.

102. Plutarch, ubi supra.

103. Plato, Theages.

104. Ibid.