Per. I think that anything which any one forces another to do without persuasion, whether by enactment or not, is violence rather than law.
Alc. It would seem that everything which the majority, in the exercise of its power over the possessors of wealth, and without persuading them, chooses to enact, is of the nature of violence rather than of law?
To be sure (answered Pericles), adding: At your age we were clever hands at such quibbles ourselves. It was just such subtleties which we used to practise our wits upon; as you do now, if I mistake not.
To which Alcibiades replied: Ah, Pericles, I do wish we could have met in those days when you were at your cleverest in such matters.
Well, then, as soon as the desired superiority over the politicians of the day seemed to be attained, Critias and Alcibiades turned their backs on Socrates. They found his society unattractive, not to speak of the annoyance of being cross-questioned on their own shortcomings. Forthwith they devoted themselves to those affairs of state but for which they would never have come near him at all.
No; if one would seek to see true companions of Socrates, one must look to Crito, (24) and Chaerephon, and Chaerecrates, to Hermogenes, to Simmias and Cebes, to Phaedondes and others, who clung to him not to excel in the rhetoric of the Assembly or the law-courts, but with the nobler ambition of attaining to such beauty and goodliness of soul as would enable them to discharge the various duties of life to house and family, to relatives and friends, to fellow-citizens, and to the state at large. Of these true followers not one in youth or old age was ever guilty, or thought guilty, of committing any evil deed.
(24) For these true followers, familiar to us in the pages of Plato,
("Crito," "Apol.," "Phaedo," etc) see Cobet, "Pros. Xen."
"But for all that," the accuser insists, "Socrates taught sons to pour contumely upon their fathers (25) by persuading his young friends that he could make them wiser than their sires, or by pointing out that the law allowed a son to sue his father for aberration of mind, and to imprison him, which legal ordinance he put in evidence to prove that it might be well for the wiser to imprison the more ignorant."
(25) See "Apol." 20; Arist. "Clouds," 1407, where Pheidippides "drags
his father Strepsiades through the mire."
Now what Socrates held was, that if a man may with justice incarcerate another for no better cause than a form of folly or ignorance, this same person could not justly complain if he in his turn were kept in bonds by his superiors in knowledge; and to come to the bottom of such questions, to discover the difference between madness and ignorance was a problem which he was perpetually working at. His opinion came to this: If a madman may, as a matter of expediency to himself and his friends, be kept in prison, surely, as a matter of justice, the man who knows not what he ought to know should be content to sit at the feet of those who know, and be taught.