Socrates, which has been so differently spoken of as to make it a question whether it was a good or bad angel, was no more than the force and rectitude of his judgment, which, acting according to the rules of prudence, and with the aid of a long experience, supported by wise reflections, made him foresee the events of those things, upon which he was either consulted, or deliberated himself.

I conceive, at the same time, that he was not sorry the people should believe him inspired, or that his acquaintance with futurity was the effect of a divinity, whatsoever that might be. That opinion might exalt him very much in the minds of the Athenians, and gave him an authority, of which it is well known that the greatest persons of the Pagan world were very fond,* and which they endeavoured to acquire by secret communications, and pretended conferences, with some divinity: but it likewise drew the jealousy of many of the citizens upon him.

SECTION III.

Socrates declared the wisest of mankind by the oracie of Delphi.

This declaration of the oracle,† so advantageous in appearance for Socrates, did not a little contribute to the inflaming envy, and stirring up of enemies against him, as he tells us himself in his Apology, wherein he recounts the occasion, and true meaning, of that oracle.

Chærephon, a zealous disciple of Socrates, happening to be at Delphi, demanded of the oracle, whether there was a wiser man than Socrates in the world: the priestess replied, there was none. This answer puzzled Socrates extremely, and he could scarce comprehend the meaning of it. For, on the one side, he well knew, says he of himself, that there was no wisdom in him, neither little nor great; and, on the other, he could not suspect the oracle of falsehood, the divinity being incapable of telling a lie. He therefore considered it attentively, and took great pains to penetrate the meaning of it. At first he applied himself to a powerful citizen, a statesman, and a great politician, who passed for one of the wisest men of the cry, and who was himself still more convinced of his own merit than others. He found, by his conversation, that he knew nothing, and insinuated as much to him in terms sufficiently intelligible, which made him extremely odious to that citizen, and all who were present. He did the same by several others of the same profession, and all the fruit of his inquiry was, to draw upon himself a greater number of enemies. From the statesmen he addressed himself to the poets, whom he found still fuller of self

*Lycurgus and Solon had recourse to the authority of oracles to advance their credit. Zaleucus pretended, that his laws had been dictated to him by Minerva. Numa Pompilius boasted his conferences with the goddess Egeria. The first Scipio Africanus made the people believe that the gods gave him secret counsels. Even Sertorius's hind had something livine in it. Plat. in Apolog. p. 21, 22.

esteem, but really more void of knowledge and wisdom. He pur sued his inquiries to the artisans, and could not meet with one, who, because he succeeded in his own art, did not believe himself very capable and fully informed in all other points of the greatest consequence; which presumption was the almost universal failing of the Athenians. As they had naturally abundance of wit, they pretended to know every thing, and believed themselves capable of pronouncing upon all matters. His inquiries among strangers were not more successful.

Socrates afterwards entering into and comparing himself with all those he had questioned, discovered,* that the difference between him and them was, that they all believed they knew what they did not know, and that, for his part, he sincerely avowed his gnorance. From thence he concluded, that God alone is truly wise, and that the true meaning of his oracle was to signify, that all human wisdom was no great matter, or, to speak more properly was nothing at all.-And, as to the oracle's naming me, it no doubt did so, says he, by way of setting me up for an example, as if it intended to declare to all men, The wisest among you, is he, who knows, like Socrates, that there is no real wisdom in him.

SECTION IV.

Socrates devotes himself entirely to the instruction of the youth of Athens. Affection of his disciples for him. The admirable principles with which he inspires them, both with respect to government and religion.

After having related some particularities in the life of Socrates, it is time to proceed to that in which his character principally and peculiarly consisted; I mean, the pains he took to instruct mankind, and particularly to form the youth of Athens.

He seemed, says Libanius,† the common father of the republic, so attentive was he to the happiness and advantage of all his countrymen. But, as it is very difficult to correct the aged, and to make people change principles, who revere the errors in which they have grown grey, he devoted his labours principally to the instruction of youth, in order to sow the seeds of virtue in a soil more fit to produce the fruits of it.

He had no open school, like the rest of the philosophers, nor set times for his lessons. He had no benches prepared, nor ever mounted a professor's chair. He was the philosopher of all times and seasons. He taught in all places, and upon all occasions; in walking, conversation, at meals, in the army, and in the midst of the camp, in the public assemblies of the senate or people, in prison

* Socrates in omnibus ferè sermonibus sic disputat, ut nihil affirmet ipse, refellat alios: nihil se scire dicat, nisi id ipsum, eóque præstare cæteris, quòd illi, quæ nesciant, scire se putent; ipse se nihil scire id unum sciat, ob eamque rem se arbitrari ad Apolline omnium sapientissimum esse dictum, quòd hæc esset una omnis sapientia, non arbitrari se scire quod nesciat. Cic. Acad. Quest. l. i. n. 15, 16.

In Apol Socract. p. 641.

Plut. an seni sit ger. resp. p. 796.

itself, and when he drank the poison, he philosophized, says Plutarch, and instructed mankind. And from thence the same judicious author takes occasion to establish a great principle on the subject of government, which Seneca, before him, had placed in its full light. To be a public man, says he, it is not necessary to be actually in office, to wear the robe of judge or magistrate, and to sit in the highest tribunals for the administration of justice. Many do this, who, though honoured with the fine names of orators, prætors, and senators, if they want the merit of those characters, ought to be regarded as private persons, and often deserve to be confounded with the lowest and vilest of the populace. But whoever knows how to give wise counsel to those who consult him, to animate the citizens to virtue, and to inspire them with sentiments of probity, equity, generosity, and love of their country; such a man, says Plutarch, is the true magistrate and ruler, in whatsoever condition or place he be.

Such was Socrates. The services he did the state, by the instructions he gave their youth, and the disciples he formed, are inexpressibly great. Never had master a greater number, nor more illustrious. Had Plato been the only one, he would be worth a multitude. Upon the point of death, he blessed and thanked GoD for three things: that he had endowed him with a rational soul, that he was born a Greek, and not a barbarian, and that he had placed his birth in the lifetime of Socrates. Xenophon had the same advantage. It is said, tha one day Socrates met him in the street, and, stopping him with his staff, asked him whether he knew where provisions were sold? It was not difficult to answer this question. But Socrates having demanded in what place men learned virtue, and seeing this second question put him to a stand: If you desire to know it, continued the philosopher, follow me, and you shall be informed. Which he did immediately, and was afterwards the first who collected and published his master's discourses.

Aristippus, upon a conversation with Ischomachus, in which he had introduced some strokes of Socrates's doctrine, conceived so ardent a passion to become his disciple, that he grew lean and wan in consequence of it, till he could go the fountain head, and imbibe his fill of a philosophy that taught the knowledge of evil, and its cure.

What is reported of Euclid the Megarian, explains still better

*Habet ubi se etiam in privato latè explicet magnus animus-Ita delituerit (vir ille) ut ubicunque otium suum absconderit, prodesse velit et singulis et universis, ingenio, voce, consilio. Nec enim is solus reip. prodest, qui candidatos extrahit, et tuetur reos, et dé pace belloque censet, sed qui juventutem exhortatur, qui in tantâ bonorum præceptorum inopiâ virtute instruit animos, qui ad pecuniam luxuriamque cursu ruentes prensat ac retrahit, et si nihil aliud, certè moratur, in privato publicum negotium agit. An ille plus præstat, qui inter peregrinos et cives, aut urbanus prætor adeuntibus assessoris verba pronunciat; quàm qui docet, quid sit justitia, quid pietas, quid patientia, quid fortitudo, quid mortis contemptus, quid deorum intellectus, quàm gratuitum bonum sit conscientia? Sence. de tranquil. anim. c. iii.

+ Plut. in Mario, p. 433.

+ Diog. in Xenoph. p. 120.

Plut. de curios. p. 516

how the eagerness of Socrates's disciples ran, to receive the benefit of his instructions. There was at that time an open war between Athens and Megara,* which was carried on with so much animosity, that the Athenians obliged their generals to take an oath to lay waste the territory of Megara twice a year, and prohibited the Megarians to set foot in Attica upon pain of death. This decree could not extinguish nor suspend the zeal of Euclid. He left his city in the evening, in the disguise of a woman,† with a veil upon his head, and came to the house of Socrates in the night, where he continued till the approach of day, when he returned in the same manner he came.

The ardour of the young Athenians to follow him, was incredible. They left father and mother, and renounced all parties of pleasure, to attach themselves to him, and to hear his discourses. We may judge of this by the example of Alcibiades, the most ardent and fiery of all the Athenians. The philosopher, however, never spared him, and was always careful to calm the sallies of his passion, and to rebuke his pride, which was his great disease. I have before related some instances of this temper of his. One day when Alcibiades was boasting of his wealth, and the great estates in his possession (for this it is which generally puffs up the pride of young people of quality,) he carried him to a geographical map, and asked him to find Attica. It was so small it could scarcely be discerned upon that draught; he found it, however, though with some difficulty: but, upon being desired to point out his own estate there, It is too small, says he, to be distinguished in so little a space.-See then, replied Socrates, what consequence you attach to an imperceptible spot of land. This reasoning might have been urged much farther still. For what was Attica compared to all Greece, Greece to Europe, Europe to the whole world, and the world itself to the vast extent of the infinite orbs which surround it? What an insect, what a nothing, is the most powerful prince of the earth in the midst of this abyss of bodies and immense spaces, and what a portion of it does he occupy!

The young people of Athens, dazzled with the glory of Themistocles, Cimon, and Pericles, and full of a wild ambition, after having received for some time the lessons of the sophists, who promised to make them very great politicians, conceived themselves capable of every thing, and aspired at the highest employments. One of these, named Glauco, had taken it so strongly into his head to enter upon the administration of the public affairs, though not yet twenty years old, that none of his family or friends were able to divert him from a design so little suited to his age and capacity. Socrates, who had an affection for him upon accour of Plato his brother, was the only person that could prevail upon him to change nis resolution.

* Plut. in Peric. p. 168. † Aul. Gell. Noct. Att. 1. vi. c. 10. c. 28. Xenoph. Memorab. 1. iii. p. 772-774.

Elian. 1. iii.

Meeting him one day, he accosted him with so much address and dexterity, that he engaged him to give him the hearing, which was already a great point gained. You are desirous then of governing the republic? said he to him. True, replied Glauco. You cannot have a more noble design, answered Socrates: for if you succeed, you will have it in your power, to serve your friends effectually, to aggrandize your family, and to extend the confines of your country. You will make yourself known not only at Athens, but throughout all Greece; and perhaps your renown, like that of Themistocles, may spread abroad amongst the barbarous nations. In short, wherever you are, you will attract the respect and admiration of the whole world.

So smooth and insinuating a prelude was extremely pleasing to the young man, who was attacked on the blind side. He stayed willingly, without requiring to be pressed so to do, and the conversation continued. Since you desire to be esteemed and honoured, no doubt your view is to be useful to the public?-Certainly.—Tell me then, I beg you, in the name of the gods, what is the first service you propose to render the state? As Glauco seemed at a loss, and meditated upon what he should answer: I presume, continues Socrates, it is to enrich it, that is to say, to augment its revenues.- -Exactly so. You are well versed then undoubtedly in the revenues of the state, and know perfectly to what they may amount? You have not failed to make them your particular study, in order that, if a fund should happen to fail on a sudden by any unforeseen accident, you might be able to supply the deficiency by another ?—1 protest, replied Glauco, that never entered into my thoughts.--At least you will tell me to what the expenses of the republic amount; for you must know the importance of retrenching such as are superfluous?-I own I am as little informed in this point as the other. -You must therefore defer your design of enriching the state till another time; for it is impossible you should do it, whilst you are unacquainted with its revenues and expenses.

But, said Glauco, there is still another means which you have not mentioned. A state may be enriched by the ruin of its enemies.You are in the right, replied Socrates. But that depends upon its being the strongest; otherwise it incurs the danger of losing what it has. For which reason, he who talks of engaging in a war, ought to know the forces on both sides; that if he finds his own party strongest, he may boldly advise the war, and if weakest, dissuade the people from undertaking it. Now, do you know the strength of our republic, and that of our enemies, by sea and land? Have you a state of them in writing? Be so kind to let me see it.I have it not at present, said Glauco.—I see, then, said Socrates, that we shall not soon enter into a war, if you are charged with the government; for you have abundance of inquiries to make, and much pains to go through, before you will resolve upon it.

He ran over in this manner several other articles of no less im