Soc. Yes, and you will discover for youself the truth of what I say, if, without waiting to behold the outward and visible forms 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. I would have you reflect that the very gods themselves suggest this teaching. 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. And pre-eminently He who orders and holds together the universe, in which are all things beautiful and good; who fashions and refashions itto never-ending use unworn, keeping it free from sickness or decay, 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.
Cf. Cic. "de N. D." I. xii. 31; Lactantius, "de Ira," xi. 13.
See L. Dindorf ad loc. (ed. Ox. 1862), {theous}; G. Sauppe, vol.
iii."An. crit." p. xxix; R. Kuhner; C. Schenkl.
i.e. "that man must walk by faith." For {upodeiknunai} cf. "Econ." xii. 18.
Schneid. cf. Plat. "Crat." 396.
Or, "the co-ordinator and container of the universe." Or, "in whom all beauty and goodness is." Cf. "Cyrop." VIII. vii. 22; above, I. iv. 13. {to daimonion}, the divinity.
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.
Be not out of heart because of that (he said); you know what answerthe 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. 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?
Or, "and that law, I presume, is universal which says, Let a man," etc.; and for the maxim see above; "Anab." III. ii. 9.
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.
Or, "sounder of soul and more temperate as well as more pious."
