“But Providence taketh care, not only of our bodies, but of our souls: it hath pleased the great Author of all, not only to give man so many advantages for the body, but (which is the greatest gift of all, and the strongest proof of his care) he hath breathed into him an intelligent soul, and that, too, the most excellent of all, for which of the other animals has a soul that knows the being of the Deity, by whom so many great and marvellous works are done? Is there any species but man that serves and adores him? Which of the animals can, like him, protect himself from hunger and thirst, from heat and cold? Which, like him, can find remedies for diseases, can make use of his strength, and is as capable of learning, that so perfectly retains the things he has seen, he has heard, he has known? In a word, it is manifest that man is a god in comparison with the other living species, considering the advantages he naturally has over them, both of body and soul. For, if man had a body like to that of an ox the subtilty of his understanding would avail him nothing, because he would not be able to execute what he should project. On the other hand, if that animal had a body like ours, yet, being devoid of understanding, he would be no better than the rest of the brute species. Thus the gods have at once united in your person the most excellent structure of body and the greatest perfection of soul; and now can you still say, after all, that they take no care of you? What would you have them do to convince you of the contrary?” “I would have them,” answered Aristodemus, “send on purpose to let me know expressly all that I ought to do or not to do, in like manner as you say they do give you notice.” “What!” said Socrates, “when they pronounce any oracle to all the Athenians, do you think they do not address themselves to you too, when by prodigies they make known to the Greeks the things that are to happen, are they silent to you alone, and are you the only person they neglect? Do you think that the gods would have instilled this notion into men, that it is they who can make them happy or miserable, if it were not indeed in their power to do so? And do you believe that the human race would have been thus long abused without ever discovering the cheat? Do you not know that the most ancient and wisest republics and people have been also the most pious, and that man, at the age when his judgment is ripest, has then the greatest bent to the worship of the Deity?
“My dear Aristodemus, consider that your mind governs your body according to its pleasure: in like manner we ought to believe that there is a mind diffused throughout the whole universe that disposeth of all things according to its counsels. You must not imagine that your weak sight can reach to objects that are several leagues distant, and that the eye of God cannot, at one and the same time, see all things. You must not imagine that your mind can reflect on the affairs of Athens, of Egypt, and of Sicily, and that the providence of God cannot, at one and the same moment, consider all things. As, therefore, you may make trial of the gratitude of a man by doing him a kindness, and as you may discover his prudence by consulting him in difficult affairs, so, if you would be convinced how great is the power and goodness of God, apply yourself sincerely to piety and his worship; then, my dear Aristodemus, you shall soon be persuaded that the Deity sees all, hears all, is present everywhere, and, at the same time, regulates and superintends all the events of the universe.”
By such discourses as these Socrates taught his friends never to commit any injustice or dishonourable action, not only in the presence of men, but even in secret, and when they are alone, since the Divinity hath always an eye over us, and none of our actions can be hid from him.
Chapter V. The Praise of Temperance
And if temperance be a virtue in man, as undoubtedly it is, let us see whether any improvement can be made by what he said of it. I will here give you one of his discourses on that subject:—
“If we were engaged in a war,” said he, “and were to choose a general, would we make choice of a man given to wine or women, and who could not support fatigues and hardships? Could we believe that such a commander would be capable to defend us and to conquer our enemies? Or if we were lying on our deathbed, and were to appoint a guardian and tutor for our children, to take care to instruct our sons in the principles of virtue, to breed up our daughters in the paths of honour and to be faithful in the management of their fortunes, should we think a debauched person fit for that employment? Would we trust our flocks and our granaries in the hands of a drunkard? Would we rely upon him for the conduct of any enterprise; and, in short, if a present were made us of such a slave, should we not make it a difficulty to accept him? If, then, we have so great an aversion for debauchery in the person of the meanest servant, ought we not ourselves to be very careful not to fall into the same fault? Besides, a covetous man has the satisfaction of enriching himself, and, though he take away another’s estate, he increases his own; but a debauched man is both troublesome to others and injurious to himself. We may say of him that he is hurtful to all the world, and yet more hurtful to himself, if to ruin, not only his family, but his body and soul likewise, is to be hurtful. Who, then, can take delight in the company of him who has no other diversion than eating and drinking, and who is better pleased with the conversation of a prostitute than of his friends? Ought we not, then, to practise temperance above all things, seeing it is the foundation of all other virtues; for without it what can we learn that is good, what do that is worthy of praise? Is not the state of man who is plunged in voluptuousness a wretched condition both for the body and soul? Certainly, in my opinion, a free person ought to wish to have no such servants, and servants addicted to such brutal irregularities ought earnestly to entreat Heaven that they may fall into the hands of very indulgent masters, because their ruin will be otherwise almost unavoidable.”
This is what Socrates was wont to say upon this subject. But if he appeared to be a lover of temperance in his discourses, he was yet a more exact observer of it in his actions, showing himself to be not only invincible to the pleasures of the senses, but even depriving himself of the satisfaction of getting an estate; for he held that a man who accepts of money from others makes himself a servant to all their humours, and becomes their slave in a manner no less scandalous than other slaveries.
Chapter VI. The Dispute of Socrates With Antiphon, the Sophist
To this end it will not be amiss to relate, for the honour of Socrates, what passed between him and the sophist Antiphon, who designed to seduce away his hearers, and to that end came to him when they were with him, and, in their presence, addressed himself to him in these words:—“I imagined, Socrates, that philosophers were happier than other men; but, in my opinion, your wisdom renders you more miserable, for you live at such a rate that no footman