Meno

“ MENO: What was it? and who were they?
SOCRATES: Some of them were priests and priestesses, who had studied how they might be able to give a reason of their profession: there have been poets also, who spoke of these things by inspiration, like Pindar, and many others who were inspired. And they say—mark, now, and see whether their words are true—they say that the soul of man is immortal, and at one time has an end, which is termed dying, and at another time is born again, but is never destroyed. And the moral is, that a man ought to live always in perfect holiness. ”

“ Meno names the virtues, but is unable to get at the common notion of them. Men. Courage and temperance and wisdom and magnanimity are virtues; and there are many others.
Soc. Yes, Meno; and again we are in the same case: in searching after one virtue we have found many, though not in the same way as before; but we have been unable to find the common virtue which runs through them all.
Men. Why, Socrates, even now I am not able to follow you in the attempt to get at one common notion of virtue as of other things. ”

“ And how will you enquire, Socrates, into that which you do not know? What will you put forth as the subject of enquiry? And if you find what you want, how will you ever know that this is the thing which you did not know?
SOCRATES: I know, Meno, what you mean; but just see what a tiresome dispute you are introducing. You argue that a man cannot enquire either about that which he knows, or about that which he does not know; for if he knows, he has no need to enquire; and if not, he cannot; for he does not know the very subject about which he is to enquire (Compare Aristot. ”

“ And getting farther is largely a matter of guesswork, is it not?
Meno: Yes, Socrates, but I don't see how he will do it.
Socrates: Neither does he. But I do. Watch! (turning to the boy) Now I am going to tell you something you don't know, so Meno will listen very closely to make sure he agrees that I can tell you. You know multiplication, boy?
Boy: I thought I had demonstrated that, Socrates?
Socrates: So you have, my boy, has he not Meno?
Meno: Yes, Socrates, I recall he did the other day.
Socrates: And you know the way to undo multiplication? ”

“ The Meno of Plato, introduced in the Dialogue which bears his name, is a very different character from the Meno of history—a traitor who did his best to embarrass the retreat of the Ten Thousand Greeks. ”

“ All the base and low desires which haunt us should be gradually eliminated and replaced by a longing for better things. The true philosopher at any rate so trains himself that when his hour comes he greets death with a smile, the life on earth having lost its attractions.
Such is the connection between the Meno and the Phaedo; the life that was before and the life that shall be hereafter depend upon the Ideal world. That salvation is in this life and in the practical sphere of human government is possible only through a knowledge of these Ideas is the doctrine of the immortal Republic. ”

“ For as the sacred prophets say that one and the same spirit is divided into seven spirits, so he also, naming it one and the same virtue, says this is divided into four virtues; wishing by all means to avoid mention of the Holy Spirit, but clearly declaring in a kind of allegory what the prophets said of the Holy Spirit. For to this effect he spoke in the dialogue with Meno towards the close: “From this reasoning, Meno, it appears that virtue comes to those to whom it does come by a divine destiny. ”

“ But if the good are not by nature good, are they made good by instruction?
MENO: There appears to be no other alternative, Socrates. On the supposition that virtue is knowledge, there can be no doubt that virtue is taught. ”

“ Soc. And might not the same be said of flute-playing, and of the other arts? Would a man who wanted to make another a flute-player refuse to send him to those who profess to teach the art for money, and be plaguing other persons to give him instruction, who are not professed teachers and who never had a single disciple in that branch of knowledge which he wishes him to acquire—would not such conduct be the height of folly?
Meno.
Socrates, Anytus. Any. Yes, by Zeus, and of ignorance too.
91Soc. Very good. And now you are in a position to advise with me about my friend Meno. ”

“ Let Meno take the examples of figure and colour, and try to define them.' Meno confesses his inability, and after a process of interrogation, in which Socrates explains to him the nature of a 'simile in multis,' 75 Socrates himself defines figures as the 'accompaniment of colour.' But some one may object that he does not know the meaning of the word 'colour;' and if he is a candid friend, and not a mere disputant, Socrates is willing to furnish him with a simpler and Page:The Dialogues of Plato v. ”

“ The souls of men returning to earth bring back a latent memory of ideas, which were known to them in a former state. The recollection is awakened into life and consciousness by the sight of the things which resemble them on earth. The soul evidently possesses such innate ideas before she has had time to acquire them. This is proved by an experiment tried on one of Meno's slaves, from whom Socrates elicits truths of arithmetic and geometry, which he had never learned in this world. ”

“ Next, let us consider the goods of the soul: they are temperance, justice, courage, quickness of apprehension, memory, magnanimity, and the like?
Men. Surely.
Soc. And such of these as are not knowledge, but of another sort, are sometimes profitable and sometimes hurtful; as, for example, courage wanting prudence, which is only Meno.
Socrates, Meno. a sort of confidence? When a man has no sense he is harmed by courage, but when he has sense he is profited? ”

“ It is the province of the familiar, to diffuse cheerfulness and ease—to open the heart of man to man, and to beam a temperate sunshine upon the mind.—Nature and art must conspire to render us susceptible of the charms, and to qualify us for the practice of the second class of conversation, here termed sentimental, and in which Madame de Menon particularly excelled. To good sense, lively feeling, and natural delicacy of taste, must be united an expansion of mind, and a refinement of thought, which is the result of high cultivation. ”

“ Socrates reminds Meno that this is only an enumeration of the virtues and not a definition of the notion which is common to them all. In a second attempt Meno defines virtue to be 'the power of command.' But to this, again, exceptions are taken. For there must be a virtue of those who obey, as well as of those who command; and the power of command must be justly or not unjustly exercised. Meno is very ready to admit that justice is virtue: 'Would you say virtue or a virtue, for there are other virtues, such as courage, temperance, and the like ”

“ De Menou, by turns a nobleman and a sans-culotte, a Christian and a Mussulman, is wicked and profligate, not from the impulse of the moment or of any sudden gust of passion, but coldly and deliberately. ”

“ Menínce, the thin skin or filme enwrapping the braine.
Menínce dúra, as Dúra mádre.
Ménna, a dugge, a pap, a teat, an vdder.
Ménno, as Méno.
Mennóni, a kind of bird said to flie about gardens.
Mennónia, a kind of precious stone.
Méno, lesse, lesser. Also I bring or lead.
Méno di, lesse or lesser then.
Ménola, a fish. Looke Ména. Some take it for a Pilchar-fish. ”

“ Menon was gay now. His worries were over. His camp was pitched in a pleasant place. His son was well and sure of victory.
"Come, little son," he called to Charmides. "You must be as hungry as a wolf. But first our thanks to the gods."
A slave had poured a little wine into a flat cup and stood now offering it to his master. ”

“ Then the deputy called to one Menahem, a usurer that dwelt in the village, and one of those who would sell their souls for a shekel. ‘Menon,’ he said—for they had changed his name after their fashion to one of their own tongue—‘Menon, come forth, and do your office.’ And then he turned to the people, and said, ‘Hearken to me, ye Jews. This Menon here, who is known to all of us, has been promoted to great honour, for my lord Philip, who is the lieutenant of the Divine Antiochus, has made him priest. ”

“ Menon enquires, Is virtue teachable? and iterates the science of good and evil. Protagoras makes Pleasure the only good, and Pain the only evil, and defines the science of good and evil as the comparison of pleasures and pains. Gorgias contradicts Protagoras, and sets up Order or Discipline as a final end. Politikus (on Government) repeats the Sokratic ideal of the One Wise man. Philebus makes Good a compound of Pleasure with Intelligence, the last predominating. The Republic assimilates Society to an Individual man, and defines Justice as the balance of the constituent parts of each. ”

“ Then when old Kleber died and Menou came to the top, I felt that it was time for me to go. It is not for me to speak of my own capacities, monsieur, but you will readily understand that the man does not care to be ridden by the mule. ”

“ Ver. 35. On the “currentes servi,” see the Prologue to the Heautontimorumenos, l. 31. Ovid, in the Amores, B. i., El. 15, l. 17, 18, mentions a very similar combination of the characters of Menander’s Comedy: “So long as the deceitful slave, the harsh father, the roguish procuress, and the cozening courtesan shall endure, Menander will exist.” ”

“ He will gladly tell you that he is in no wise a fop, but that it is absolutely necessary to produce a pleasant personal impression upon his fastidious, irritable patients. Menon himself claims to have been a personal pupil of the great Hippocrates, [*] and about every other reputable Greek physician will make the same claim. He has studied more or less in a temple of Asclepius, and perhaps has been a member of the medical staff thereto attached. ”

“ 'Eat and drink and sit with the mighty, and make yourself agreeable to them; for from the good you will learn what is good, but if you mix with the bad you will lose the intelligence which you already have.'
Do you observe that here he seems to imply that virtue can be taught? ”

“ I rule as vicar of the Lord of the Gods, but—I myself am no God, though they attribute to me the honors of a divinity; and in all humility of heart I willingly leave it to them to be the mediators between the Immortals and me or my people. Human affairs certainly I choose to manage in my own way. And now no more of them. I cannot bear to doubt my friends, and trustfulness is so dear, so essential to me, that I must indulge in it even if my confidence results in my being deceived.”
The king glanced at Mena, who handed him a golden cup—which he emptied. ”

“ Thus mimics, drolls, Menander and his actors were admitted into banquets, not because they can free the eye from any pain, or raise any tickling motion in the flesh; but because the soul, being naturally philosophical and a lover of instruction, covets its own proper pleasure and satisfaction, when it is free from the trouble of looking after the body. ”

“ Juan de Mena expresses himself generally with more fire and energy than delicacy and grace; his course is unequal; his verses at times are bold and resonant, at others, they grow weak for want of cadence and metre; his style, animated, vivid, and natural at times, occasionally borders on the turgid and the trivial: language, in fine, in his hands is a slave that he holds but to obey him, and follow willingly or by compulsion the impulse which the poet gives it. No one has manifested, in this way, either greater boldness or loftier pretension ”

“ You say that the soul re-enters the body on the day of judgment. Well, suppose I take two Jews and cut off their heads, and put the head of A on the body of B, and vice versa. Does the soul of A go into the body of A or into the head of A, which is on the body of B? If it goes into the head, is it responsible for the sins of the body of B? [He reaches over and, slyly watching LUCIA out of the corner of his eye, pours out a goblet of the brandy which the doctors have left there, slowly sipping it with much lip-smacking as he goes on] Do you follow me? ”

“ Menander, a writer familiar with love in its most passionate forms (θιασώτην καὶ ὀργιαστήν) , gives us a sober and serious view of the matter. After expressing his astonishment at the ways of lovers, he furnishes us with a realistic account of love as it actually is (ὥσπερ ἐστὶν ἅμα λαλεῖ) , [316] and then proceeds to investigate its causes. For a moment he is puzzled, and questions with himself, but soon he finds the true answer. καιρός ἐστιν ἡ νόσος ψυχῆς. Love is an affection of the soul as distinct from the body, and has only an accidental connection with the latter. ”

“ Ay, Menie Laurie, kneel down by your bedside—kneel down and pray; it is not often that your supplications testify themselves in outward attitude. Now there is a murmur of an audible voice speaking words to which no mortal ear has any right to listen; and your downcast face is buried in your hands, and your tears plead with your prayers. For you never thought but to be happy, Menie, and the gentle youthful nature longs and yearns for happiness, and with the strength of a rebel fights against the pain foreseen—poor heart! ”

“ And all hopelessly nodding at him: "the man of finance, the man of accounts, the man of law, we all nodded at him over the polished table that like a still sheet of brown water reflected our faces, lined, wrinkled; our faces marked by toil, by deceptions, by success, by love; our weary eyes looking still, looking always, looking anxiously for something out of life, that while it is expected is already gone—has passed unseen, in a sigh, in a flash—together with the youth, with the strength, with the romance of illusions...." ”