And yet he might have given his adversaries ground to accuse him, had he but approved, or seemed to approve those vices in others, from which he kept himself free:  but Socrates abhorred vice, not only in himself, but in everyone besides.  To prove which, I need only relate his conduct toward Critias, a man extremely addicted to debauchery.  Socrates perceiving that this man had an unnatural passion for Euthydemus, and that the violence of it would precipitate him so far a length as to make him transgress the bounds of nature, shocked at his behaviour, he exerted his utmost strength of reason and argument to dissuade him from so wild a desire.  And while the impetuosity of Critias’ passion seemed to scorn all check or control, and the modest rebuke of Socrates had been disregarded, the philosopher, out of an ardent zeal for virtue, broke out in such language, as at once declared his own strong inward sense of decency and order, and the monstrous shamefulness of Critias’ passion.  Which severe but just reprimand of Socrates, it is thought, was the foundation of that grudge which he ever after bore him; for during the tyranny of the Thirty, of which Critias was one, when, together with Charicles, he had the care of the civil government of the city, he failed not to remember this affront, and, in revenge of it, made a law to forbid teaching the art of reasoning in Athens:  and having nothing to reproach Socrates with in particular, he laboured to render him odious by aspersing him with the usual calumnies that are thrown on all philosophers:  for I have never heard Socrates say that he taught this art, nor seen any man who ever heard him say so; but Critias had taken offence, and gave sufficient proofs of it:  for after the Thirty had caused to be put to death a great number of the citizens, and even of the most eminent, and had let loose the reins to all sorts of violence and rapine, Socrates said in a certain place that he wondered very much that a man who keeps a herd of cattle, and by his ill conduct loses every day some of them, and suffers the others to fall away, would not own himself to be a very ill keeper of his herd; and that he should wonder yet more if a Minister of State, who lessens every day the number of his citizens, and makes the others more dissolute, was not ashamed of his ministry, and would not own himself to be an ill magistrate.  This was reported to Critias and Charicles, who forthwith sent for Socrates, and showing him the law they had made, forbid him to discourse with the young men.  Upon which Socrates asked them whether they would permit him to propose a question, that he might be informed of what he did not understand in this prohibition; and his request being granted, he spoke in this manner:  “I am most ready to obey your laws; but that I may not transgress through ignorance, I desire to know of you, whether you condemn the art of reasoning, because you believe it consists in saying things well, or in saying them ill?  If for the former reason,