Book 4, Chapter 3

It may be inferred that Socrates was in no hurry for those who were with him to discover capacities for speech and action or as inventive geniuses, ¹ without at any rate a well-laid foundation of self-control. ² For those who possessed such abilities without these same saving virtues would, he believed, only become worse men with greater power for mischief. His first object was to instil into those who were with him a wise spirit in their relation to the gods. ³ That such was the tenor of his conversation in dealing with men may be seen from the narratives of others who were present on some particular occasion. ⁴ I confine myself to a particular discussion with Euthydemus at which I was present.

It may be inferred that Socrates was in no hurry for his companions to develop skills in speaking and acting or a talent for invention, ¹ unless they first had a solid foundation of self-control. ² He believed that people with such abilities, but without these virtues to guide them, would only become worse, with greater power to do harm. His first aim was to instill in his companions a wise attitude toward the gods. ³ Others who were present on particular occasions have described his conversations with people, showing that this was their general character. ⁴ I will confine myself to one discussion with Euthydemus at which I was present.

Socrates said: ⁵ Tell me, Euthydemus, has it ever struck you to observe what tender pains the gods have taken to furnish man with all his needs?

Socrates said: ⁵ Tell me, Euthydemus, have you ever noticed how lovingly the gods have provided for all human needs?

Euth. No indeed, I cannot say that it has ever struck me.

Euth. No, I can't say it has ever occurred to me.

Well (Socrates continued), you do not need to be reminded that, in the first place, we need light, and with light the gods supply us.

Well, Socrates continued, you do not need reminding that first of all, we need light, and the gods provide it.

Euth. Most true, and if we had not got it we should, as far as our own eyes could help us, be like men born blind.

Euth. That's very true. If we didn't have it, our own eyes would help us no more than if we had been born blind.

Soc. And then, again, seeing that we stand in need of rest and relaxation, they bestow upon us "the blessed balm of silent night." ⁶

Soc. And because we need rest and relaxation, they give us "the blessed balm of silent night." ⁶

Yes (he answered), we are much beholden for that boon.

Yes, he answered, we are very grateful for that gift.

Soc. Then, forasmuch as the sun in his splendour makes manifest to us the hours of the day and bathes all things in brightness, but anon night in her darkness obliterates distinctions, have they not displayed aloft the starry orbs, which inform us of the watches of the night, whereby we can accomplish many of our needs? ⁷

Soc. The bright sun shows us the hours of the day and fills everything with light. But night brings darkness and makes things hard to distinguish. So haven't they placed the stars in the sky to show us the hours of the night? This allows us to do many things we need to do. ⁷

It is so (he answered).

That is true, he answered.

Soc. And let us not forget that the moon herself not only makes clear to us the quarters of the night, but of the month also?

Soc. And let us not forget that the moon shows us not only the parts of the night but also the parts of the month?

Certainly (he answered).

“Certainly,” he answered.

Soc. And what of this: that whereas we need nutriment, this too the heavenly powers yield us? Out of earth's bosom they cause good to spring up ⁸ for our benefit; and for our benefit provide appropriate seasons to furnish us in turn not only with the many and diverse objects of need, but with the sources also of our joy and gladness? ⁹

Soc. And what about this? We need food, and the heavenly powers provide it. They make good things grow from the earth ⁸ for our benefit. They also provide seasons that, in turn, supply our many different needs and the sources of our joy and happiness. ⁹

Yes (he answered eagerly), these things bear token truly to a love for man. ¹⁰

Yes, he replied eagerly, these things truly show a love for humanity. ¹⁰

Soc. Well, and what of another priceless gift, that of water, which conspires with earth and the seasons to give both birth and increase to all things useful to us; nay, which helps to nurture our very selves, and commingling with all that feeds us, renders it more digestible, more wholesome, and more pleasant to the taste; and mark you in proportion to the abundance of our need the superabundance of its supply. What say you concerning such a boon?

Soc. Well, what about another priceless gift, water? Together with earth and the seasons, water brings forth and helps grow everything useful to us. It also helps nourish us. When mixed with everything we eat, it makes our food easier to digest, healthier, and more pleasant to taste. And notice that water is supplied in great abundance, matching how much we need it. What do you say about such a gift?

Euth. In this again I see a sign of providential care.

Euth. I see another sign of divine care in this.

Soc. And then the fact that the same heavenly power has provided us with fire ¹¹—our assistant against cold, our auxiliary in darkness, our fellow-workman in every art and every instrument which for the sake of its utility mortal man may invent or furnish himself withal. What of this, since, to put it compendiously, there is nothing serviceable to the life of man worth speaking of but owes its fabrication to fire? ¹²

Soc. And what about the fact that the same heavenly power has given us fire ¹¹? Fire helps us against the cold and in the dark. It helps us in every craft and with every useful tool that people may invent or acquire. In short, there is hardly anything worth mentioning that serves human life and is not made with fire. ¹²

Euth. Yes, a transcendent instance of benevolent design. ¹³

Euth. Yes, an outstanding example of benevolent design. ¹³

Soc. Again, consider the motions of the Sun, ¹⁴ how when he has turned him about in winter ¹⁵ he again draws nigh to us, ripening some fruits, and causing others whose time is past to dry up; how when he has fulfilled his work he comes no closer, but turns away as if in fear to scorch us to our hurt unduly; and again, when he has reached a point where if he should prolong his retreat we should plainly be frozen to death with cold, note how he turns him about and resumes his approach, traversing that region of the heavens where he may shed his genial influence best upon us.

Soc. Again, consider the Sun’s movements. ¹⁴ After turning around in winter, ¹⁵ he draws near us again. He ripens some fruits and dries up others whose season has passed. When he has finished his work, he comes no closer. Instead, he turns away, as if afraid of scorching us and causing us undue harm. Then, when he has gone so far that any further retreat would plainly freeze us to death, he turns around again. He approaches us along the part of the heavens where he can best bring us his warmth.

Yes, upon my word (he answered), these occurrences bear the impress of being so ordered for the sake of man.

“Yes, indeed,” he answered, “these events do seem to have been arranged for the benefit of human beings.”

Soc. And then, again, it being manifest that we could not endure either scorching heat or freezing cold if they came suddenly upon us, note how gradually the sun approaches, and how gradually recedes, so that we fail to notice how we come at last to either extreme. ¹⁶

Soc. And consider this: we clearly could not endure scorching heat or freezing cold if either came upon us suddenly. Notice how gradually the sun approaches and recedes, so that we reach each extreme without noticing how we got there. ¹⁶

For my part (he replied), the question forces itself upon my mind, whether the gods have any other occupation save only to minister to man; and I am only hindered from saying so, because the rest of animals would seem to share these benefits along with man.

“For my part,” he replied, “I can’t help wondering whether the gods do anything other than serve humans. I would say that is all they do, except that other animals seem to share these benefits with us.”

Soc. Why, to be sure; and is it not plain that these animals themselves are born and bred for the sake of man? At any rate, no living creature save man derives so many of his enjoyments from sheep and goats, horses and cattle and asses, and other animals. He is more dependent, I should suppose, on these than even on plants and vegetables. At any rate, equally with these latter they serve him as means of subsistence or articles of commerce; indeed, a large portion of the human family do not use the products of the soil as food at all, but live on the milk and cheese and flesh of their flocks and herds, whilst all men everywhere tame and domesticate the more useful kinds of animals, and turn them to account as fellow-workers in war and for other purposes.

Soc. Of course. And isn't it clear that these animals are born and raised for human use? After all, no other living creature gets as much enjoyment from sheep and goats, horses and cattle and donkeys, and other animals. I would suppose that people depend on animals even more than on plants and vegetables. Animals, like plants and vegetables, provide people with food and goods to trade. In fact, many people eat no crops at all. Instead, they live on the milk, cheese, and meat of their flocks and herds. And everywhere, all people tame and domesticate the more useful kinds of animals. They put them to work in war and for other purposes.

Yes, I cannot but agree with what you say (he answered), when I see that animals so much stronger than man become so subservient to his hand that he can use them as he lists.

“Yes, I have to agree with you,” he replied. “I see that animals much stronger than humans become so obedient that we can use them however we wish.”

Soc. And as we reflect on the infinite beauty and utility and the variety of nature, what are we to say of the fact that man has been endowed with sensibilities which correspond with this diversity, whereby we take our fill of every blessing; ¹⁷ or, again, this implanted faculty of reasoning, which enables us to draw inferences concerning the things which we perceive, and by aid of memory to understand how each set of things may be turned to our good, and to devise countless contrivances with a view to enjoying the good and repelling the evil; or lastly, when we consider the faculty bestowed upon us of interpretative speech, by which we are enabled to instruct one another, and to participate in all the blessings fore-named: to form societies, to establish laws, and to enter upon a civilised existence ¹⁸—what are we to think?

Soc. As we reflect on nature's endless beauty, usefulness, and variety, what are we to say about our senses? They match that variety and allow us to enjoy every blessing to the full. ¹⁷ And what are we to say about our inborn ability to reason? It enables us to draw conclusions about what we perceive. With the help of memory, it also enables us to understand how each kind of thing may benefit us. It enables us to devise countless ways to enjoy what is good and keep away what is harmful. Finally, what are we to think of the gift of speech, which lets us express our thoughts? Through speech, we can teach one another and share in all the blessings mentioned above. We can form societies, establish laws, and live a civilized life. ¹⁸

Euth. Yes, Socrates, decidedly it would appear that the gods do manifest a great regard, nay, a tender care, towards mankind.

Euth. Yes, Socrates, it certainly seems that the gods show great regard, even tender care, for humanity.

Soc. Well, and what do you make of the fact that where we are powerless to take advantageous forethought for our future, at this stage they themselves lend us their co-operation, imparting to the inquirer through divination knowledge of events about to happen, and instructing him by what means they may best be turned to good account?

Soc. Well, what do you make of this? When we cannot plan ahead for our own benefit, they themselves help us. Through divination, they tell those who ask about future events and how best to turn them to their advantage.

Euth. Ay, and you, Socrates, they would seem to treat in a more friendly manner still than the rest of men, if, without waiting even to be inquired of by you, they show you by signs beforehand what you must, and what you must not do. ¹⁹

Euth. Yes, Socrates, they seem to treat you even more kindly than everyone else. For they give you signs in advance of what you must and must not do, without even waiting for you to ask. ¹⁹

Soc. Yes, and you will discover for yourself the truth of what I say, if, without waiting to behold the outward and visible forms ²⁰ of the gods themselves, you will be content to behold their works; and with these before you, to worship and honour the Divine authors of them. ²¹ I would have you reflect that the very gods themselves suggest this teaching. ²² Not one of these but gives us freely of his blessings; yet they do not step from behind their veil in order to grant one single boon. ²³ And pre-eminently He who orders and holds together the universe, ²⁴ in which are all things beautiful and good; ²⁵ who fashions and refashions it to never-ending use unworn, keeping it free from sickness or decay, ²⁶ so that swifter than thought it ministers to his will unerringly—this God is seen to perform the mightiest operations, but in the actual administration of the same abides himself invisible to mortal ken. Reflect further, this Sun above our heads, so visible to all—as we suppose—will not suffer man to regard him too narrowly, but should any essay to watch him with a shameless stare he will snatch away their power of vision. And if the gods themselves are thus unseen, so too shall you find their ministers to be hidden also; from the height of heaven above the thunderbolt is plainly hurled, and triumphs over all that it encounters, yet it is all-invisible, no eye may detect its coming or its going at the moment of its swoop. The winds also are themselves unseen, though their works are manifest, and through their approach we are aware of them. And let us not forget, the soul of man himself, which if aught else human shares in the divine—however manifestly enthroned within our bosom, is as wholly as the rest hidden from our gaze. These things you should lay to mind, and not despise the invisible ones, but learn to recognise their power, as revealed in outward things, and to know the divine influence. ²⁷

Soc. Yes, and you will discover the truth of what I say for yourself. Do not wait to see the gods themselves in visible form. ²⁰ Be content to see their works, and worship and honor their divine authors. ²¹ Consider that the gods themselves suggest this lesson. ²² Every one of them freely gives us blessings, yet none steps out from behind the veil to grant a single gift. ²³ Above all, consider the god who orders and holds the universe together. ²⁴ In the universe are all things beautiful and good. ²⁵ He shapes and reshapes it for endless use without wear, keeping it free from sickness or decay. ²⁶ So, faster than thought, the universe serves his will without fail. We see this god perform the mightiest works, but he remains invisible to mortal eyes as he carries them out. Consider also the sun above our heads, which we suppose is visible to everyone. It will not let anyone look at it too closely. If anyone tries to stare at it boldly, it will take away their sight. And just as the gods themselves are unseen, you will find that their ministers are hidden too. The thunderbolt is plainly hurled from high in the heavens and triumphs over everything it strikes. Yet it is completely invisible. No eye can see it coming or going as it swoops down. The winds themselves are also unseen, though their effects are clear, and we can tell when they approach. And let us not forget the human soul. If anything human shares in the divine, it does. Though the soul is clearly enthroned within us, it is just as hidden from our sight as the rest. Keep these things in mind. Do not despise the invisible ones, but learn to recognize their power as it is revealed in visible things, and to know the divine influence. ²⁷

Nay, Socrates (replied Euthydemus), there is no danger I shall turn a deaf ear to the divine influence even a little; of that I am not afraid, but I am out of heart to think that no soul of man may ever requite the kindness of the gods with fitting gratitude.

“No, Socrates,” Euthydemus replied, “there is no danger that I will ignore the divine influence, even a little. I am not afraid of that. But it discourages me to think that no human being may ever repay the gods’ kindness with fitting gratitude.”

Be not out of heart because of that (he said); you know what answer the god at Delphi makes to each one who comes asking "how shall I return thanks to heaven?"—"According to the law and custom of your city"; and this, I presume, is law and custom everywhere that a man should please the gods with offerings according to the ability which is in him. ²⁸ How then should a man honour the gods with more beautiful or holier honour than by doing what they bid him? but he must in no wise slacken or fall short of his ability, for when a man so does, it is manifest, I presume, that at the moment he is not honouring the gods. You must then honour the gods, not with shortcoming but according to your ability; and having so done, be of good cheer and hope to receive the greatest blessings. For where else should a man of sober sense look to receive great blessings if not from those who are able to help him most, and how else should he hope to obtain them save by seeking to please his helper, and how may he hope to please his helper better than by yielding him the amplest obedience?

“Don’t lose heart because of that,” he said. “You know the answer the god at Delphi gives to anyone who asks, ‘How should I give thanks to heaven?’ The god says, ‘According to the laws and customs of your city.’ And I suppose the law and custom everywhere is to please the gods with offerings according to one’s means. ²⁸ How could anyone honor the gods more beautifully or more reverently than by doing what they command? But no one must hold back or give less than they can. For when someone does that, I suppose it is clear that they are not honoring the gods at that moment. “So you must honor the gods according to your means, without holding back. Once you have done so, take heart and hope to receive the greatest blessings. Where else would a sensible person look for great blessings, if not from those best able to help? And how else could anyone hope to receive blessings except by trying to please those who help them? How better to please them than by obeying them as fully as possible?”

By such words—and conduct corresponding to his words—did Socrates mould and fashion the hearts of his companions, making them at once more devout and more virtuous. ²⁹

Through such words and actions that matched them, Socrates shaped the hearts of his companions, making them both more devout and more virtuous. ²⁹