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,502 without at any rate a well-laid foundation of self-control.503 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.504 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.505 I confine myself to a particular discussion with Euthydemus at which I was present.
Socrates said:506 Tell me, Euthydemus, has it ever struck you to observe what tender pains the gods have taken to furnish man with all his needs?
Euth. No indeed, I cannot say that it has ever struck me.
Well (Socrates cotinued), you do not need to be reminded that, in the first place, we need light, and with light the gods supply us.
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.
Soc. And then, again, seeing that we stand in need of rest and relaxation, they bestow upon us “the blessed balm of silent night.”507
Yes (he answered), we are much beholden for that boon.
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?508
It is so (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?
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 up509 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?510
Yes (he answered earerly), these things bear token truly to a love for man.511
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?
Euth. In this again I see a sign of providential care.
Soc. And then the fact that the same heavenly power has provided us with fire512 — 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?513
Euth. Yes, a transcendent instance of benevolent design.514
Soc. Again, consider the motions of the Sun,515 how when he has turned him about in winter516 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 reatreat 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.
Yes, upon my word (he answered), these occurrences bear the impress of being so ordered for the sake of man.
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.517
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.
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.
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.
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;518 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 existence519 — what are we to think?
Euth. Yes, Socrates, decidely it would appear that the gods do manifest a great regard, nay, a tender care, towards mankind.
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?
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.............