Socrates was convinced that the human mind in its normal condition discovers certain truths through its own energies, provided one knows how to lead it and stimulate it; and so he here appealed to the spontaneity of his auditor, to his innate powers, and thus gently led him on his way by easy transitions to the opinion which he wished to make him admit. However, he applied this method only to the search for truths which could either be suggested by the intuitions of reason and common sense, or determined by a natural induction, that is, psychological, ethical, and religious truths.[29] 26. EXAMPLES OF IRONY AND MAIEUTICS.--We can best give an exact idea of the Socratic method by means of examples. These examples are to be found in the writings of the disciples of Socrates, as in the _Dialogues_ of Plato, such as the _Gorgias_, the _Euthydemus_, etc., and still better in the _Memorabilia_ of Xenophon, where the thought of the master and his manner of teaching are more faithfully reproduced than in the bold and original compositions of Plato. While recognizing the insufficiency of these extracts, we shall here make two quotations, in which is displayed either his incisive, critical spirit, or his suggestive and fruitful method: “The thirty tyrants had put many of the most distinguished citizens to death, and had encouraged others to acts of injustice. ‘It would surprise me,’ said Socrates one day, ‘if the keeper of a flock, who had killed one part of it and had made the other part poor, would not confess that he was a bad herdsman; but it would surprise me still more if a man standing at the head of his fellow-citizens should destroy a part of them and corrupt the rest, and were not to blush at his conduct and confess himself a bad magistrate.’ This remark having come to the ears of the Thirty, Critias and Charicles sent for Socrates, showed him the law, and forbade him to hold conversation with the young. “Socrates inquired of them if he might be permitted to ask questions touching what might seem obscure to him in this prohibition. Upon their granting this permission: ‘I am prepared,’ he said, ‘to obey the laws, but that I may not violate them through ignorance, I would have you clearly inform me whether you interdict the art of speaking because it belongs to the number of things which are good, or because it belongs to the number of things which are bad. In the first case, one ought henceforth to abstain from speaking what is good; in the second, it is clear that the effort should be to speak what is right.’