Unseen Heights, I

The Unseen Heights, I; Book Four, Chapter III of Zenophon's Memorabilia

By John Taylor; 9 March, 2006

At this juncture in our exploration of the Oneness of God, it may be
appropriate to go through in detail one of the greatest documents on
this subject in ancient literature. This is the so-called
"Teleological Chapter" of Zenophon's Memorabilia. This book, you will
recall, is the memoirs of Zenophon about his teacher, Socrates.
Socrates, of course, was beyond the shadow of a doubt the greatest
teacher in history, outside of the Manifestations of God. Zenophon
begins by recalling those whom Socrates did not teach, those without
the prerequisites, as it were, for entrance into the school of
philosophy. He then proceeds to an argument about God and creation
which bears close resemblance in tone and content to how the Master,
Abdu'l-Baha, approached the Oneness of God. Finally, the piece de
resistance, we hear echoed the first two paragraphs of the Aqdas,
which admonishes all to recognize and obey God, and to do so according
to one's own lights, one's own cultural heritage and religious
background. Here is the birth of universal religion, one common faith.

"It may be inferred that Socrates was in no hurry for those who were
with him to discover capacities as speakers or as men of action or
invention, without a well-laid foundation of self- control
[Sophrosune, temperance, sanity of soul]. For those who possessed
abilities without these saving virtues would, he believed, only become
worse men with greater power for mischief. His first object and
endeavor was to instill into those who were with him a wise spirit, a
soundness of soul in relation to the gods. That such was the tenor of
his conversation in dealing with men may be seen from the current
accounts of others during his lifetime who were present on some
particular occasion. I confine myself to a particular discussion with
Euthydemus at which I was present.

Socrates said: 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 continued), 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."

Yes (he answered), we are much beholden for that boon.

Soc. Then, forasmuch as the sun in his splendor 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?

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 up 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, pleasure and
gladness?

Yes (he answered eagerly), these things bear token truly to a love, a
beneficent regard for man.

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 fire -- 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?

Euth. Yes, a transcendent instance of benevolent design. It may be
called an extreme instance of the divine 'philanthropy.'

Soc. Again, consider the motions of the Sun, how when he has turned
him about in winter 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 retreat 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.

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; 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 civilized existence
-- what are we to think?

Euth. Yes, Socrates, decidedly 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.

Soc. Yes, and you will discover for yourself 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 honor 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
it to 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
recognize their power, as revealed in outward things, and to know the
divine influence.

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 answer
the 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 universal law and a custom everywhere
that a man should please the gods with offerings according to the
ability which is in him.

How then should a man honor the gods with more beautiful or holier
honor 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 honoring the gods. You must
then honor 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?

By such words--and conduct corresponding to his words--did Socrates
mould and fashion the hearts of his companions, making them at once
more pious and devout and sounder of soul, more virtuous.

--
John Taylor

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