that Socrates did not limit himself to searching for the One in the Many, he also, and perhaps more habitually, sought for the Many in the One. He would take hold of a conception and analyse it into its various notes, laying them, as it were, piecemeal before his interlocutor for separate acceptance or rejection. If, for example, they could not agree about the relative merits of two citizens, Socrates would decompose the character of a good citizen into its component parts and bring the comparison down to them. A good citizen, he would say, increases the national resources by his administration of the finances, defeats the enemy abroad, wins allies by his diplomacy, appeases dissension by his eloquence at home.[94] When the shy and gifted Charmides shrank from addressing a public audience on public questions, Socrates strove to overcome his nervousness by mercilessly subdividing the august Ecclêsia into its constituent classes. ‘Is it the fullers that you are afraid of?’ he asked, ‘or the leather-cutters, or the masons, or the smiths, or the husbandmen, or the traders, or the lowest class of hucksters?’[95] Here the analytical power of Greek thought is manifested with still more searching effect than when it was applied to space and motion by Zeno. Nor did Socrates only consider the whole conception in relation to its parts, he also grouped conceptions together according to their genera and founded logical classification. To appreciate the bearing of this idea on human interests it will be enough to study the disposition of a code. We shall then see how much more easy it becomes to bring individual cases under a general rule, and to retain the whole body of rules in our memory, when we can pass step by step from the most universal to the most particular categories. Now, it was by jurists versed in the Stoic philosophy that Roman law was codified, and it was by Stoicism that the traditions of Socratic philosophy were most faithfully preserved.