i*

PLATO'S
w
TOOBTHIR
WITH TBI

DIVINE

DIALOGUES,

APOLOGY

OF

SOCRATES,

.nUHBIiATBD

yBOM

THE

OBIOINAL

OBEEK,

WITH

INTRODUCTORY

DISSERTATIONS

AND

NOTES

FROM

THE

FRENCH

OF

M.

DACIER.

1
CABE7ULLT

SIXTH
BETISED

EDITION,
AND COSSECTSD 7B0X

i-

SYDENHAM

AND

TAYLOIL

LONDON:
HENRY

WASHBOURNE,

NEW BLACKFRIARS.

BRIDGE

STREET.

issT.

Q
"p

u.

i-:i

Harvard

college

library
FUND

SHELDON JULY 10.

1940

mTRODUCTORY

DISCOURSE

Oir

THE

WRITINGS

OF

PLATO.

I
What
is every
names

day
are

seen

to

befal

the obscure

noblest

bouses
b"

'irbose great

usurped by
A in of of
use

families,
of but

'been
"Which

the

fate

of

philosophy,
be the slaves

great
their that and it of

number

arts,
are

indeed

[Worthy
; done
on even smce

only

may be to
our

places,

science

which

can

render

lives

equally good
and
no

this of

magnificent
men.

name,

made idea

happy, have seized contemptible in the

a

We

have title is

true

philosopher,
on a

this

august
whole of has of the been

lavishlybestowed
chained in down

sort

of

carious

experimentaUsts, who,
t^e their lives the

to

the

earth,
on

npend the weight

This
name

making
virtues of in

experiments
the

air, and
still
more

loadstone

those,
to
18
a

whose

insatiable
as

avarice the

furnace;^
In

if
to
men as

gold,
the
are

not

comparable
fine,
in

least
not

being given t"" them binds day and night greatest quantity of which the end of phivirtue, were losophy.
content

"le^ed,

with
also

having given
rendered the

it such
name

blemishes

these,

but

have

odious,
a

throwing
and

yj
tnan
men.

pretended force
weakness Is it then and
to

it away on which d* esprit,

those
at

libertines,who,
is
no

bottom like

better

ignorance,
be

live rather

beasts

than
is

wondered
that which

at, that
men no

philosophy

mistaken
that

neglected, and
and

respect
minds? of

veneration,
Ashamed of she her.

she

longer pay formerly excited

with
to

her

in the

their

being confounded
is reascended

daughters
whence
The

the

earth,

heaven" from
that deli-

Socrates
Athenians of

brought
heretofore

by
and
.

the
*

names

Harmodius,
the into

public decree forbade Anstogitoii,who had

vain

Alchymists;
baser metals

Che

object of whose gold.

reneapch,

was

to

convert

2 vered their

DISCOURSE

ON

PLATO.

country
ever

from be

the

tyranny
to

of

parclius,should
it
to
a

given
so were

slaves

Hippias and Hipfor they thought :

a

horrible blast those

indignity, by
names

shaftieful

communication,

that

devoted
she

Philosophy
overthrows world.
men

is another

dehverer,
and

publichberty. vices, triumphs over

the wisdom of than of the what
true

to the

impiety,
It is somewhat

confounds than
;

greater

the

arts, the

and

call the commonly wisdom, the knowledge is to

to

sciences of Divine

it is

love

and science souls

to

human which

things,
teaches bear

that
us

science say, the the relation know

of which and

God,
our

necessarily
of all
our

to

their

Creator,
which

and

by

in him certain

all rational

creatures,

and

produces
our

the

knowledge
ourselves.
to

duties,

toward
To be and
to

God,

neighbours,
to

and

truly a philosopher, is
fortitude,
that this aU
nor

have
to
as

temperance,
avoid
much sensual
as

tice, jussures, pleabe,

and
;

love
;

the
to

truth,
to

despise riches
fasten

weaken,
the

the

bands

the which

soul is
to

body

to

may hate

contemn
renounce

body,
our

always opposing
fear be neither the

wisdom

to
nor

desires,
we

poverty,
sake

shame,

reproach
; to

may
;

righteousness and
our

truth

very
;

enemies for this

have
to

exposed to, for the do to good to mankind, nothing in view, but how
renounce

of

even

to

die

well

and
eke.

end is the

one's wisest

self heathens

and

thing philosophy. This being supposed, nothing

to

This

idea

the

had

every of

can

be

more

useful,

than

follow

the

certain after it

and

visible

in their of
not

research

those

progress truths, and

to

which
to
see

they
to

made gree dedo them of every of the

what If of
we

knowledge
such
an

pleased God
this, we
without

lead
cannot

them.

make

examen

speak
fedse

with

judgment, things, as it has day to the most

they
read
;
never

and

often learned bear

into a falling happened, and stiU

men.

account

happens
that
an

"Whenever

they speak only

heathens,
well idea

witness
and

against
that

themselves

them,
for and

they
such

have

they imperfect
them
as

of them

they impute

sentiments

to

they never reality; (ifI may

find

had,
which
so

which others in they had deny them it seems is a great piece of injustice : nay, from the speak) to diminish somewhat mercy
to

he

justiceof God, not was pleased to give

acknowledge
himself among

all the the

testimonies

of

Pagans,

in

DISCOURSE

ON

PLATO.

those

times

that

were

corrupted with

the

most

ahominabk

the reduce them to to true religion. idolatry, in order in is blamable the that This man more a negligence ; informed of the needs only to read Plato, to be perfectly amassed for his writings have of their knowledge extent ;

together all
the of works
new

the

truths

that

were

scattered

of other

discoveries
of

philosophers ; and of his own, they compose

which contains among httle the the

in down up and with the advantage

as

it

were

doctrine, body knowledge to be found

Let reflect that
a man

highest
with will

perfectionof

heathens.

read what
to

ever

so

of him and he

attention, and

upon

he the

teaches,
mouth the for

God,
had it not

stop
way
so

of

easily discern, incredulity,was long since

of the of

preparing
which
was

the been the

conversion

the

heathens,
:

often

predicted by
and
a

prophets
idolatrous

for of

work that

of God,
a

kind
most

preludium

their in the

conversion, world,
of the and

heathen four

in the hundred the

citv

almost

light
and

Gospel

iQuminated of the of the

before the years universe, should declare ! religion for Plato

a good prove circumstance The

part

truths time after

as

of the Christian is

remarkable,
three
as

began
that among the

to

write in

immediately
So that raises

the

last

prophets
cease

were

Israel.

soon

the

prophets

the

Jews, God
and

Gentiles;
at

divers
"

up of the

philosophers to enlighten of the Gospel are principles

following particulars :
believed that the Greek of

taught
"

Athens.*
Justin had
to

Instance
and

the

Both

Martyr
a

Athenagoras
measure

philosophers
were

certain
at

enabled

arrive the

those

inspiration, parts of their systems

**

whereby
which

they
are

in

accordance

with

Scriptures.
Christ
to him

One first

article

of

our

faith/' says
God,
who
and
reason

Justin
have

Martyr, " is already proved

makind
are are

that

is the

begotten
or

of

we

be

the

very
; and

Logos,

universal those that

were

of which
reason

all partakers

in

some

sort

therefore, Christians, notwithstanding

:

pass

with

you
and

for

Atheists like
and

such such

among among
and

the the

Greeks

by they may Socrates,

A bra*
"

live

Heraclitns,
ham,
the

the

; and

I^arbarians
and

were

and other

Ananias,
side
and ; those

Azarias,
who
to

Misael,
in ; but

Elias,
of
reason

"c.

So

on wn-

have the

lived

defiance

were reason

christian rule

enemies actions
1.
are

Looos

they

who

make

the Justin

of their vol.

Christians." So also the Clement

(Reeves's

translation
'*

of

Martyr,
Divine

p.

83.)"

of Alexandria. of the

This Logos the

losophy phior

they

received which law

from

influences fertilising
at

wisdom,
them
the

descended and the

the
:

same

time upon the th"

upon

Jews,
giving
w

giving
them

prophets
which

and

Gentfles,
house

philoBophy, like

the

rain

falls upon

topft,

A
"

DISCOURSE

ON

PLATO.

""\

That

there
and

is but
to

one

God

that

we

ought
film

to love

and

serve

him,

endeavour that this

to

resemble rewards

in holiness and

righteousness; punishes pride.

That united firom That the
to true

and

God

humility,
in

God,
soul

happiness of man and his only misery

is
mere are

consists in

being being separated

illuminated

him. the
:

darkness,
that

unless
even

it be of

by

God

that

men

incapable

praying weU,
alone
can

unless useful That that God.

God
to

teaches

them

prayer,

which

be

them. there is the is

nothing
of

solid

and

substantial that

but

piety ;
gift of

this

source

virtues, and
to sin.
to to
our

it is the

That That

it is better
we

to

die than

ought con#hyaally
in fife,
a

be

learning to die,
and
to

and

yet

to

endure
it is

obedience
to

God.

That ourselves That That

cause

crime

hurt
we

enemies,
received. than
to

revenge

for the

injuries
to

have wrong of

it is better God of is the

suffer
cause

do

it.
cannot

sole

good,
of
our

and

be' the
our

evil, which
and the ill self-love
men,

always proceeds only

use

from

obedience, dis-

we

make

liberty.
division
sins
;

That

produces
and

that

discord

and

which
the of

reign among
love
God of
our

is the

cause

of their

that love

makes
That
to

proceeds from the neighbours, which its principle,produces that sacred union as families, republics, and kingdoms happy.
the world is

which

nothing
that

but

corruption, that
to
we

we

ought
is
our we

fly from
and

it,
life

to
;

join
and

ourselves

God,
Hve
a a

who in

alone this

health
are

while
and
our

world

surrounded

by enemies,
requires on
(1
Strom.
are

have

continual

combat without

to

endure, which
in
**

part
In

resistance

well thus
and

as :

the

fields.*'

" 7.)

another

place
divine to
:

he

argues
;

All

virtuous

thoughts

imparted
virtuous God

by

inspiration produce
therefore

that

cannot

be evil, or

of evil

origin,which
is the

tends

good.
the
; but

The Greek the from

philosophy has this Now philosophy is good. Greek philosophy is good :

God.
to

Greek

tendency
author

of all good

therefore
was

the
to

Greek the

philosophy
Jews,
and

is

It follows the
more

that until the

the

law

given
of
our

sophy philo-

Greeks,
to

the
same

advent purpose.

Lord." Justin of

where A. D.

see

(6 Strom, " 17.) Martyr flourished

190.

140, Athenagoras

170,

St. Qement

Alexandria

THE

FIRST

ALCIBIADES;

OB,

OP

THE

NATURE

OF

MAN.

THE

ARGUMENT.

In Plato

tflis

Dialogue,
to

which
cure our

is

entitled,
and in
to

"

Op

thb

Nature

op

Man,*
ties infirmi-

attempts
and defects the
to
we means

pride
nature

self-loVe, by
the used clearest
to

setting light
;

the and

of

human which

by
the

pre*
caro

scribing
we

ought

be

reform

it, with

ought
what

take

of

ourselyes.
are

The
;

matter

in

question,

therefore,
which teaches

is treaw

to

loiow

ourselyes

and

that

part

of the For

Dialogue
Plato
of

of
man

this,
is

appears
the'
use

little

less

than which The and

diyine.

here

that
and of her

reasonable of the
on

soul,
body.

participates
soul,
to
as

understanding,
makes necessities this
to
use :

makes
reason

reasonable,
her
use own

to

reflect
of and be

herself,

know makes
in

as

she
up

participates
toward

understandhig,
to

she

of

raise
in

her

Gk)d,
we

know

herself
to

that

resplendent
;

light,
to

which
what
is

only good,
that
and

can

able

perfectly

view
in
a

ourselves

and
true

know

profitable,
is the fountain

lovely,
:

just;
it is
our

word,

the

Good,
that
sets

of
us

which

and

this

knowledge
renders
not

alone them

right;
to
selves our-

which,
and

by

directing
But

actions,
it

useful that
us,

both
it

others.
on us

that this

may

be

thought
he
assures

absolutely
all shall
our

depends
efibrts

to

acquire

perfection,
the
as

that

will besides which the

be

useless

without truths the and

two

assistance

of in
a

God. pagan
one :

We for

find

here,
that and

this, other
he says evil: of

surprising
of he teaches
is ; not and

instance,
is

sorts

ignorance,
us

of

which

good,

other that the union of of union.

what of and

concerning
to

particular produce
need the of the the

things,
peace

knowledge
of
states

these families which

sufficient that
we

and

have

knowledge
mother of this

universal It I many

things,
is not

alone here
in to

produces
set

charity,
all the all these
in

necessary

off that

beauties logues Diasome

Dialogue.
are as so

shall

only

remark,
of the

general,
:

pieces
in

theatre This
is

comedy
the

reigns kind,
that and

of
some
see

them,
sort
a

and

tragedy
firom upon

others.

of

latter
as

and

in
we

resembles

Sophocles's
the
as a

CEdipus.

For,

in

piece,
after
state

prince
been

who,
looked

highest god,

pinnacle
fiills into
a

of grandeur,
most

he of

bod

deplorable

DISC0X7RSE

ON

PLATO.

5 3

intennission

and
our

that

we

cannot

conquer

unless

God

or

angels
That

come

to

the
;

Word that

it -visible very

help. (Aoyoc) formed the knowledge of

below,
and
that

the
the

world, and
Word
makes
we

rendered
us

live
feh-

happily
after

here

thereby
the

obtain

dty
that and

death. soul is immortal,

shall be
a

That

the

that

dead both

shall rise
of the

again,
their
nal eter-

there

final

judgment
men

righteous
their

of the wicked,
or

when

shall be the

Tirtues

vices, which
or

shall

appear occasion

only with
of

happiness
But I

forbear

misery." to proceed,
found had
so so

that

here, which
but

will be Plato
was

elsewhere.

I may Yet
true

not

repeat
of

that

I cannot
an

choose

add,

that and of

great
he

and

idea

eousness, rightruption cor-

thoroughly acquainted with

that makes
come

the that

mankind,

it upon

appear,*
that "ie he

if

man

perfectly righteous should

so

earth, he

would be

find

much

mprisoned.
such, who,
pass this for

opposition reviied. scourged,

they
men. were

in

the

world,
in

would

and

crucified would

by
yet
of

though

extremely wicked,
Socrates
was

righteous
this

the

first

proof

demonstration.

For,

as

St. Justin
their

says,

the

Devils

seeing

philosopher

made

nullity appear

by

the

to reclaim discovery of the truth, and that he endeavoured from giving them men rehgious worship ; these malicious of men the matter who were spiritsso ordered by means corrupt and took pleasure in vice, that this righteous man if he had been an as was impious person, put to death

that

lived without

God

in

the

world,

and

introduced

new

Gods.
There of agree death those
are
some

who
a

Plato the
a

is

pretend the above-mentioned the terms prophecy, because

of

sage pasdo
not to

with

circimistances

Socrates,
but who

who

was

put

only by
of the ciucified.
we

draught

of

poison,
world,
to

preciselysuit
was

with

Saviour

of the

both

scourged
of
our

and

But

shall from

not

presmne
reason

make

prophet
when

losopher, phiby
the

whom

alone,
such
to

moved

injusticeof
;

men,

might
content

extort

exaggerated

sions expresthere

but

shall

ourselves

inquire what
Tom.
2.

In

the

second

Book

of his

Comihonwealtb,

DISCOURSE

ON

PLATO.

Tiay

be in his

writings conformable
tbe for salvation tbe tbe execution of

to

the

designs
and eternal

of

God"
made

;(rlio always
use

desired pagans

men,

often

of We

tbe

of

bis

decrees.

understand
of of

by

Holy
tbat

Scripture, rebgion
lust
was

wbicb tbe

is tbe first
use

only
men

lamp
made

trutb, tbat
tbeir
reason;

natural

and

irregular passions
tbemselves
tbat

tbey fiaving corrupted reason, tbe sacrilegious worsbip of idols; #0

tbe
course

tbeir

abandoned

and

Ood,

to

stop
a

of

tbis gave
men

abomination,
tbe tbe sacred

made

bimself

known
as

second
in tbe it

time, and
minds
a

Jewisb

law;

wbicb,
the law

it reriFed
so

of
more

principlesof
and

of nature, wbich

promised

perfect
wbicb alone

covenant

tbe

to rigbteous were expect, and deatb; and so triumpbing over to a glorious immortality.

alone able

was

capable of
conduct
men

to

Plato

seems

to

bave

been and

acquainted
to

witb
to

tbe

Divme
tbe

conduct
beatbens He

in

tbis
tbe

matter,
same means.

endeavour

reclaim

by

endeavours

to

re-establish
was

natural

rebgion, by
of it. is

posing op-

paganism,
He

wbicb

the its of

corruption
tbe

gives
of

law, wbicb
to

in

principal beads
Hebrews,
from and
whom

entirely
tbe
has cepts pre-

conformable
Moses

tbe and

tradition tbe is

and
be

prophets;
most

rowed borin his

tbat

wbich

rational

substantial

works.
And
more

he sublime

supports
than

tbis those

law
of

by
and

great many

principles
and of of tbe

natural

rebgion,

Jaw

of

Moses;
and

and

by

clear

express

promises

ritual spi-

tbe Christian blessings,which religion alone make wbicb and Moses and tbe can men enjoy, phets prounder and tbe of veil, only promised temporal figures So that Plato is not mony to give a testicontent enjoyments. law, but also only to natural rebgion, and the Jewisb in some sort pays homage to Christianity; in piercing, by shadows and a supernatural bght, into a part of those

eternal

figures

tbat

covered

it;

and

in

proposing
tbemselves,
is

most

of

tbe

greatest motives,

and

glorious objects,wbicb
men

it has and
to

always
maKe

employed
them "A
masters

to

raise

above

happy

passions. immortality (says be)

of .their

great

piize

set

DISCOURSE

ON

PLATO.

Defore
us

ns,

aud

great object of hope,

time
of
our

which

should

engage
and wili

to

labour

all the the

life

to

acquire wisdom
small

rirtne."

This
set

reading only

of this

volume

completely
It is of Moses

commonly
and

hght. inquired on this subject, how those of the prophets could come
not

in its true

the
to

books Plato's

knowledge.
Greek it is too I must I wiU

I will

undertake before
to
no

translations
difficult
a

of them
matter
can

that there were prove that of the Septuagint

to

support
solid

that

supposition,and
for
me.

confess
declare the

find
seems

foundation
to out

it.

But

what

most

probable
Israelites
commerce

After almost

departure of always continued

They
traded in assistance Iresaties memory

the

their thcur

Egypt, they with the Egyptians.

of

their into
means
was

sired decountry, they sometimes tered against their enemies, and often enthem. with axid aUiances By these had

the

of all that

* The those preserved among captivity easily whom Necho Pharaoh carried of king Jehoaohaz, soner priaway the beginning of the forty-second Olympiad ; about and Baruch and + the dweUing of the prophets Jeremiah

happened people.

to

their

nation

in

ll^ypt some
Jews,
thait

years
the

after

with

the

miserable

remainder

of

the

king of Babylon had left in Judea, coold not suffer t)i6 Egyptians to forget these things, i' Atoit into Egypt, fron? tfai^time P3rthagorastravelled into Greece his disiie brought those traditions wbenee ; them to Socrates, who 6i^e6 commuincated acquainted
"wb
m

with

them
to

and
the

he,
same

to

be

more

them,

went

place, where

perfectly instructed he might not see

as

t)nly the

of such grandchildren, but the chiMren with the conversed fugitivesthat retired thither those prophets. And, perhaps, it is no Ol-founded that learned

had with

by enough
of which

his of

frequent
their

conversation
to

with those
a

sition, suppothem he

language

read
were

originals

himself,
knew

the have of

people, might
or

Egyptians, copies. But

them,
could other but draw
source.

who

whether he

he learned

very curious read them, in

sation, conver-

nothing
it is certain

what

he
no

that For

tradition, which
he harmonizes
not

he
so

calls sacred, from well with those

originalsin
Kings
23.

many

things,
t Jer.

only

in

re-

"2

43.

DISCOURSE

ON

PLATO.

"pect of
manner

the of

truths his

themselves,
From have

but,
one

moreover,

in the
often the think

very
he

expressions,that
whom,
a

would from

translates

them.

unless

Hebrews,
such
derful won-

could

the

Egyptians
and the

tradition
never

containing
any of other
were

doctrine, heard,
in it ? But before

of which

people had
instructed

peculiar people
are

God

it is said there Plato

;

writings of
truths,
he that

that

many in his and

errors

intenmxed
of the and

with

the

exphcation

greatest
served it is obJie knows

is full of doubt

uncertainty ;
be received from

Socrates

constantly professes
can

that
a

nothing
knows these

What

advantage

man

that fit

nothing but his own objectionsshould have

Plato be is not
come

ignorance?
an answer.

And

it is

It is certain

without

his

errors are

but be

when found

they

to
some

examined, strictly
of ancient if these and

there

to

in them
of the

traces
:

traditions
traces
are

and

prophets
of of those

predictions compared with

discover become
one

the
source

doctrine

the

Holy Scripture, one

which of the bv this
means

may

the of
we a

errors,

the
must

proofs
be

of

the

truth
to

Christian that

religion.
the heathens because of be the

For

forced

acknowledge
till the
too

had
were

dim
not
were

sight of
to

divers

great truths, which,

darkness this
was

they

be

fully unveiled
in And
**

coming
to

Messiah,

involved

their eyes.
all

declared,
but

that

Christ
was

penetrated by predicted by the prophets, who should be the lightof the world.'*
able be
to

thick

None

Jesus

Christ
were

discover

to

them

those

mysteries, which
Therefore
as

it is

no

attempted
their

to

kept secret before his coming. very surprising thing, that such persons * those mysteries, only by the penetrate
to

light of

imaginations. for this And reason we ought not to pretend to give a clear explication of the truths of religion of by the notions this philosopher ; but, on the contrary, should explain his notions to displaylight by these truths : this is the way all errors. And his prinwhen where, and dissipate ciples every
reason,

did

evaporate

into

vain

accord

well make

with
use

these of

truths,
the

we

good advantage
them.
"

proofs
the

with may very he has given of

Such and

as

the

doctrine of

of the the

Trinity,

Resurrection,
before their

the Bodies.

Fall

of

Man,

the

Creation

Souls

of Men

DISCOURSE

ON

PLATO.

The
about his
to

doubts the
most

and

uncertainty of which essential points,are so

they only give
may say doubts. very is treating of that the

he far

is

reproached

from

shakinp
conviction
in hi^
our

that principles, them

;

greater
For

confirmatioL

and

one

certainty and
the

spring
ThcRdon^

from

these

instance,
it is of
soever

where
the other

he

great objectsof
that
a

hope
while
are,

in

life, he
and may

insinuates know the how

an

very

cult diffi-

matter
we on

certainlyto
hve here
we

truth

these the
of

thiagft,
proof^

that found

strong

which

the eternity, of
man

a expectation happy mities infirgreatness of the subject and the natural and inexhaustible are springs of doubts certainties; unfor these from the spring up in multitudes

stock

of

corrupt nature,
and resists What The and the
was

which
most to

truths,
can

opposes evident be had done

the

most

man

fest
reason

proofs which
then but
to

produce.
doubts

dissipate
oracles words

these
were

prophets
men

spoken,
not

their in their

yet obscure,
Divine God

might
animated

discern
It

the that

Spirit
himself

that

them.

was

necesr^ary
than
an press ex-

should

speak.
less than clouds doubts

could

promise, nothing entirely dispersethe

and
convert

Nothing a plain Divine of ignorance

into
terms. to

less

Revelation
and

dulity, increThis is

these in

certainties. For he

what
some

Plato

confesses

express

philosophers that render the vessel in which promises and in which the we only one
"

homage
no can so

brings in his God, calling

to

c"nger is
tempestuous

be

feare

d,

happily accomphsh
and doubts terminated had of
a

the

voyage

of

this Thus
to

life,
we see

on

sea

fall of
;

rocks."
led
assure men

where the

his

they
to

acknowledge
of the this is

need the

they

God,
which

them

realityof

great blessingsfor

they hoped. And Eehgion ; which

its

teacher,

so

of which

the
;
even

accompHshed in the Christian it is the only religion for that has God as has it also the promises of eternal happiness, had Plato and which of a prophets spake,
for which the pagans, word is of this
a

glimpse
So

and

God, by
certain

the

fession con-

of

that, by the heathens, there

the
truth of the

security. of the most acknowledgment enlightened reasonable doubts now no are concerning that Christian Religion; being the only
these
most
"

lo

hi"

Pbsedon

10 vessel the in which

DISCOURSE

ON

PLATO.

we

can

never

be
in
to

lost.
Jesus

And
Christ, and

this

is what im-

prophets predicted, that be mortahty should brought

the desire of nations. in these It is not but

life and he

hght,

that

should

be

only
in
to

principalpoints
;

that

Plato have

doubts,

almost

every
to

thing
maJce
;

and
a

his

doubts

given
of that
tain, uncer-

occasion Academic asserted

many

philosophy
nothing,
is
not
a

for

wrong been it has all

judgment imagined

the it

but

accounted

things equally

which Plato
were

and unjust supposition. Socrates very of those of the number philosophers, whose

fluctuating minds that no they had

their

kept
fixed rule any but
more

principleand
have

of themselves
on

probabihties;
which
was no

so continually wandering, This was steady principles. could that not men They taught : founded opinion but what was only God when that enhghtened them,

them

and

that

science. Dedalus
this them when

And made

this
two

became opinion before, now they explained by a pretty comparison than of

sort statues

sorts
one

that
a

could

walk,

with

difference,
when
one were

the

had the
run

spring
had
to

which
none

stopped
;
so

pleased,
let
not

and

other

that

they
a

line, and

could

go, be

they

along
The

the
.were

end

of their
not

stopped.
were

latter

of

so

great
and
"^e

but price,

the

former

Plato

compared
for it

stopped ;
when
causes

opinion opinion is not stable, but

and fixed the

dear. very to these statues is

Now that

Socrates
could
not

subjectto change.
drawn then
to
us,

Dut
/

is restrained which

by reasoning
discovers and

from

Divine
and

Light
is

opinion
those them.
on

becomes which that

science,
their which
on

statues

So

probabihty,
science
rests

steady, like had that to governing spring added meaning was, that opinion turns only but is always like sand; moving
truth,
but which
are a

fixed

that

certaintyand
Socrates and

firm every

foundation.

Thus

Plato

disputed about
when these

thing,

while after

they
by
Till these of

had

only opinions ;
researches Divine all and

nions, opicome bewhat

to

serious the

science

long labour, were Light, then they afltoaed

doubtful
more

they
them. the

knew. But

then doubts those

was were

and wise

uncertain and safe

than

arrogance affirmed every

The third

positive philosophers, that i-ashly thing, and always took opinion for science. he only objection against Socrates, "That

DISCOURSE

OX

PLATO.

11 sohd than the and

mar-

knew
former if I
am

that
;

lie knew
is to mistaken of

nothing,"
he answered
we

is

no

more same

and
not

hy
find

the

shall

in this

principle: ignorance a

veDous Tliere is

fund
are or

good

knowledge. two of ignorance, the sorts eTil, according to the good

and the other

one or

natural, whicli
ill
use

that

is

made this

of it ; latter

acquired,and
of those
are s

is the that

ignorance
men can was

who

always good : for after they have

that it
was

learned know learned

all

know,
Socrates'

convinced

thev
* a

nothing.
ignorance

This that

ignorance,
He had
nm

knows

itself.

through
poetry,
He
even less use-

geometry, "c., and polite learning,

astronomy,
undertakes
or

physics, metaphysics, the vanity of them. saw

all these sciences hut the
are

to

prove

that

either

dangerous, and
m^e
can us

that
;

nothing
that and where

kno"^r

ledge
there

cf is is

God not,
a

can

happy
no more

this

divine that

science

there of

he

good,
for

consequently
than in the

ignorance ignorance seeks not has none, hut only

sort

useful

sciences

for this it

knowledge
who is

well itself,

knowing

pleased to fill its vacuum. for this reason tions It was Socrates always hegan his instrucwith affirmation that he knew an nothing. By this he signified that our souls have true no knowledge of anything, farther God than that are : they enhghtened hy any should that piercinglight, in which they always look on alone see they can Hght ; and that when they turn their looks another into ohscuthey necessarilyfall hack way, of darkness. Let rity,and produce nothing hut the works the and of the world proud wise men appear, compare themselves with this ignorant man.
So much for
one

in

God

of the

uses

that looked found

may upon

he
as

made
so

of Plato's many titles

which ought to he writings, belonging to Chnstianity, pagans, much which find and
as are so

long

much in them

the is

more

the among venerable, in that so ago from which those

we

is found

copied faithfully
us

the altered of

left prophets have and corrupted, we those truths which

and

in

that

may,

however,

discover

the

vestiges
The

irreproachable
made of

witnesses

pubhshed.
second
use

that

may

be

them,
two

and

whicli

is

"

It

is

an

expression
ignorant
of

of Socrates, which and itself, the

states

sorts

of

ignorance,

one

that

is

other

that

knows

itself.

12

DISCOURSE

ON

PLATO.

no we

less considerable may be confirmed

than in

the the
are

fonner^

is that of

by
a

this

means

Christian

strength

and

truths^ evidence^
proposes
to

which

knowledge proved in them

reasonable
;
man

great
with

many

such

as

no

can

resist.

Religion only najestyof a God

of all he commands. and that is
more

them

the prove He makes

to
no

belongs not to the and tmtb justice, necessity, love what he requires, men
it to be

for it

than has

prove

reasonable. further

But thaa

who philosopher, he

persuades us
thing
cannot

every

he

by his reasons, and advances;

choose but be
to

authorityover us, any is obliged to give proofs

this Plato

of

does,

and

his that but

proofs
beheve,
Some

very

agreeable to
if

them
are

and

willing to

very attend

useftd
a

unbehevers,
them for their who

they
is well

little to

instruction.
read be in
so

learned

and

zealous wiU those of the

person,

ecclesiastical

history,
come

useful,
some

whence the

perhaps say. thundering

church,
?
I

If

Plato

censures,

which

of

fathers have
to

and,

above

all, St.
be
a

Chrysostom,
answer

let

flyagainst him
fathers

It would oppose
to

ficient suf-

this, should
other

only
have

it those

given him, especially St. Augustin. But is it to be imagined, that the same charmed that St. Augustin, were to principles displeasing St. Chrysostom? No, certainly: the Spiritof God is not God is whom to those divided, and truth always appears I will therefore endeavour to shew pleased to illuminate.
from The ways, whence this difference of Plato of their
was

great praiseswhich

sentiments
on

proceeded.
two

philosophy which have given occasion

concerning
it.

looked
to two

different

very

opposite opinions
as a

Christian which

by

philosophers looked upon its principles naturally led

it
to

doctrine,
Christian

the

rehgion.
And
which

pagan contained

jind which
In that the have who
on

it as doctrine, a philosophers considered morals those of as Christianity, perfectas this take of holy religion. place might even

first been

respect
out

it

was

worthy by
the school.

of

all the

encomiums
of the

given

it

greatest doctors
the

church,
And

came

of his
account

the The

second defects

it deserved

greatest

thema. ana-

of

this could
so

much thA^

aggravated, nor
valued
themselves

could be too not pliilosophy those haughty philosophers much

upon

it, be

too

much

DISCOURSE

ON

PLATO.

13 the

abased;
the the

for the wisdom

are no

of the than

wise,

and

knowledge
lead
us

of
to

learned^

better Jesus

if they folly, Plato

arms,
to

not

knowledge would principles,

admirers,
his of

of

Christ.
us

himself,
oppose
as

by
those take

his

famish should

with be
so

of
up

his with

that

senseless,
eyes

to

opinions, and rehgion.

difference

shut

their

against the
there
so are

bright
none

truths

But of those
or even

this

is

now

ceased

now

ignorant persons.
compare
or

Nobody
to

is

blind
not

to

prefer,
to

Plato

and

Socrates,
the

I will

say

the So

evangehsts
that which honour

apostles,but
no

meanest

Christian.
those them

there
are

is

danger
in

found

setting a value on Plato, and in rendering

They
are

in

truths all the of

our

they
not

deserve.

not

the

less worthy
of
a

respect
Did

because God his

they proceed
take Balaam him that from
to spirit

from

the

mouth the
we

heathen.
to
municate com-

among When

Gentiles render

homage
he the who
was

to

the
we

truths do
not

foretold honour

by
the

covetous

and Him
"

corrupt prophet,

prophet, but

by
of

whom

inspired. For, as St. Ambrose *"f him who prophesies, but

and

says, the oracle reveals." darkness

we

It is not him

desert

calls,
Lib.

which

the The the

grace

of

God the

St. Ambr.
was

6,

Epist. 37.
those

greater
more

that
to

benighted
for
to

times,

esteem

ought
to

have

Plato be the

and

Socrates, it, the

and

whom

God

seems

have

chosen

first heralds say

of those forerunners

great truths,
of St. the had which the

and

Paul,
world.

if I may venture to in the most tious superstiIt

was

cityin of these philosophers that those sparks of knowledge

in the hearts of of the
we some

idolatrous

the and

doctrine

produced
this

cherished

of

great apostlefound Athenians, concerning the

resurrection What

dead
have

and for

the this

immortality
doctrine,

of the
turn

soul.
to

respect
of the

will

the

for if the conformity of : religion in is revealed to us a part of Plato's opinions,with what the that he Gospel, has so raised this philosopher'sname, and is called the "divine ration venephilosopher," what esteem

glory

Christian

do with the all

and minds they deserve, whose the truths of Christianity, and

our

hearts who
are

are

filled

fed with learned

celestial doctrine, which

the

Lord

Jesus
to

Christ

of God This

Father,

and of

came

himself with

teach

us?
of

conformity

Plato

the

doctrines

the

DISCOURSE

ON

PLATO.

15
when rise

dually out
are

of the unrolled

bowels
we see

of the the

dispute ; just as
persons in their

tures picup

represented
full
to

by
than

degrees, till at
:

last is

and the

there

they nothing

appear
more

agreeable
after leaves this the

the

proportion mind
the sensible inbe

springing

progress before-hand with

a us

up of of which

truth
even

manner,

soul

time

to

it, and
minds that than

to

foresee
as

its appearance. it
were

Now

truth much
us,

which
more

our

have which

divined, pleases

has

been irritates

formally proved
and makes
us

to

which

most

commonly

only

uneasy. These in the

Rome,
which choose

of all ages dialogues have been the admiration still so esteemed much reign of Trajan they were that the they occasioned introducing of a custom with received was great applause ; they used the finest them them
were

at

to

of these

dialogues,
that with
to
so

and

make

their
at

dren chiltheir and

learn feasts recite

by heart,
at

they might
different and

table,
whom

those
manners

tones

gestures
of the

that

suitable

the Plato
not

characters

different

It is true,

persons this custom it

was

brings in speaking.
long
;

lasted
no

but than

that that

which which and

too

put

an

end

to

less honourable

introduced abolished sublime that

it.

For
so

it, did
to

philosophers that condemned Plato they accounted only because

the and and be feast. because solid heard And

be

so

used,
serious

they
should amidst this

could
serve

not

endure
a

dialoguesso
at

for

diver-

tisement noise
was

table, and
of
a

the sentiment

merriment,
of theirs

and

tumult

supported by good,
and

the
to

his

Banquet, being
his demonstration

authority of Plato himself, of speak of the end of man,

matters, theological
does

who,
the
not
reign sove-

in

other

push

on

his
never

ordinary
lets that go

custom,
his

not, according to very far ; he does imitate a vigorous wrestler, who

and escape who him locks
;

hold,
them

liis he

adversary
softens his
seem

sc^

closely

he makes

cannot

but

his

proofs
by
no move

and

pleasant,and
and
to

attracts

auditors
to

the

insinuation
not
so

of fables much
to
an

examples,
as

which divert but

be For

contrived

convince started

to

them. such
manner,
as

questions ought
the
as

be

at

table

soul

Aer
one

agreeable
the words

and

useful
;

may and

such
to

be

every banished

may

easilyunderstand
of

and

those

ought
are

(to use

Democritus)

that

16

DISCOURSE

ON

PLATO.

thorny,
"

and

out

of

which
at

it is tahle
as

difficult to

extricate every ahstracted

of for

one's
one,

"elf.

The wine

discourse
;

ought

to

he

like the

and

such hanish of the

I and

difficult
renew

questions,
the feast

propose this thence fox the I and

there kind
crane.

and

conunmdty,

the

If I had

only
of

considered

eloquence, the strength and

confess
;

harmony
had

these
to

writings,
translate
or

I should

never

have

the

courage my I have
own

them that

in

through
write,

defect,
had the

of the of

doing which, either language in which I

finding myself unahle and elegancies that renmultitude of heauties to preserve a der these dialoguesmasterpieces, not to he equalled. But I considered, that of so matters seeing they contained he a great piece great importance and necessity, it would
of

uneasiness

foUy,

to

he
so

mankind which

of is the

about superstitious great an advantage. And

so

terms

deprive by good hap, that

as

to

most

useful
art

cannot

be hurt all the that

by
is

It preserves

the

of

logic,and
and

translation. my truth which crates SoThose

so
cessary, newe

proves beauties which and

by
we

that

means,

enough.
are

consist may and he

not

only in expression easily forego them,

do like
a

not

provided
of the
on

enjoy
age, crates^

others

certain

writer

last So-

who,
and
in

after

had

many acknowledged him

had

made

good
to

reflections
an

be and

admirable

tern pat-

with

amuses great qualities, that soul so lovelyhad trouble, a

all

perplexes himself
with
a

met

body

so

Which is as if to its beauty. disagreeable ander, Alexsoldier, in reading the great actions of Csesar a or of instead taking advantage of his reading, and learningthe art of war, should distress and affiict his mind,

deformed,

and

because
one

one

was

bald,
be I have than

and

the

other

inclined

his

head

on

side.
But it my may less how
reason

to

fear

how

it will will

go

with Our

translation,
so

Socrates that wherein

himself

escape. finds

lived,
some

age that

much in all

resembles

this
man

philosopher
now

appearance,
who of

if this wiU do

wise him

judges intelligent
a

find

greater number
be
sure

who

will

to

condemn riches

persons him.
;

justice,he will extremely prejudiced,

In
an

age

wherein

thing no-

is esteemed leads
to to

but is

wherein
to

that and

which slavery,
men

wealth,
nourish

preferred
the
vices

Hberty,
others

choose

rather

of

by

their

flatteries.

f
A

DISCOURSE

ON

PI.ATO.

tf

hy their lahonr ; the frugality,fortitude, justice and liberty of temperance, this wiU will be laughed at ; and be but the Socrates * of what he If fellowpredicted: accomplishment my been able have endure maxims not to citizens (sayshe) my
than
to

augment

their

own

"virtues

"

much
The

less will

they be greatest part

to

tolerable will
not

strangers." give themselves

to

so

much

trouble Milesian

as

read

him.

f They mind,
And of

will much
;

sooner

read

the

fables, as
the but heart

St. Jerom and

corrupt

says tlmn

that is, such

which dialogues those that

piecesas inspire
will read

nothing
him,
many make

wisdom. will do it out

among

for in our time we curiosity ; the made heretofore same complaint that was may the ancient commentator an on philosopher, by Taurus, Plato's Dialogue of the Banquet," One asks for Plato. of Alcibiades. the pleasureof seeingthe excesses to have
"

Another

for his

**

Phsedrus,"
oration of

because

it is

treatise in it the

of criticism,
;

and
others desire

the

those
are

Lysiasis dialogueswhich
the
one

examined
have best of

and

greatest
fot of thinks

reputation,and
a

accounted
and
not

penned, only
all these

frivolous

pleasure :
mind

embellishinghis
become But
are
a more

by reading of these books, so as to and pious. modest, temperate, just, patient,

will prove
who
a

those
sort

who
men

the least favourable to value of themselves those of the who world.

Socrates,
their taken
are

of
;

highly
great

upon

refined with
The the the

wit

and

many

pomp former

and
not

gay

appearances

having

light of those Socrates dialogues,will count

secret

eyes piercingenough to discover ludden beauties that adorn these

a

dull and
nor

languid author,

An genteel tjims. who obscure person never anything worthy to be read, the shall caU in question reputation of Socrates, a person honour lency who has been to human nature an by the excelshall prefer himself of his understanding ; and to because he has
no

witticisms,
did

him, tramplingunder
the learned
men

his feet

"the

testimonies have

which

all

of

and antiquity,
sense,

all Greece

rendered

idm,
"

that

for
69. pars

good
major
St. Jerom
Book

wit,

pleasantness,subtilty,
revolventium,
book
on

Apology Maltoque

est

ilesias Fabulas Preface

Platonis

Libros.

in the of

of his 12th

quam Isaiah.

X Cicero

in his 3rd

Oratory.

18

DISCOURSE

ON

PLATO.

strength, varietyand
had

abundance,
world."
to

he
man

excelled must,
so

all that

ever
a

appeared
and The
to

in the of

indeed, have
solemn
a

high opinion
latter which

himself,
his

make
are are

appeal from appeal to himself

corrupted
for

ment, judg-

too.

commonly
cannot

by readmg
ostentation,

Irivolous

books,

wholly composed

and,

as

a perceiveriches unless they make show, and so have a disgust for every thing that pompous is natural is plain and simple ; being persuaded that what dulness and will and is akin to stupidity. These easy, them think it below to a philosopher who to attend tains enter-

Monitagne

says,

them and who

only only

with is

such
scarce

discourses
ever

as

they
masons,

count

vulgar

trivial,who
talks of and

to

be

found

out

of

shops
on

husbandmen, tailors,and
is

smiths,

carpenters^
the

shoemakers,
same

and subjects, There

are

eternally hammering the same images. representing

good reasons is thought
and of
to

not

wanting
sometimes

that
case,
IS

as

man

to them^ prove and in good plump

;
so

when

he

is

only
for

swelled accuracy
at

bloated

that is the
a

which effect

frequently
some

taken

judgment,
mark

of

fine often Are

distemper, and not relish. The highest and

hid
not

all the

of

nice

an^^

most

sublime

under
the

form

that

appears

most

celestial

truths and

conceptiomfm contemptible^ proposed to us in the

vil^ and
of

Gospel
those

under

popular images
Socrates

modes

lik^ exjfH^ssion,

the earthy which by creeps on that which is raised to the heavens, is no less capable than of serving for a representation to let the greatest secrets, of nature and into our both understanding. Nayj grace, times the most ideas, are the simple and common many of men to most impress truth on the minds proper ; fot besides that these are more proportionateto us, they do
not

used

That

transport
do.
us,

us none

out

of but

ourselves, great
not

ideas strike

If God them
men

and

would
;

have it is

magnificent dazzling images could failed to have constantly

as

the

most

employed
to

and than

since
to

no

more

difficult he
to

for

him have

change
so

illuminate
his he

them,

would the
on

been and

far

from

making
whom have them

Spirit stoop
their
sort to

manners

customs

of those would

inspired, that,
manners

the

trary, contoms, cus-

he
to

transformed in
some

and and

subject

his

Spirit;

yet

he

did

not

do this.

Wlien

he

inspiresDaniel,

he leaves

DISCOURSE

ON

PLATO.

C' he far is

The about
his
to

doubts the
most

and

uncertainty of which essential points,are so

they oidy give
may that say doubts. very is treating of the

reproached

from

shaking
conviction
in la^
out

that principles, them

;

greater
and For

confirmatioL

and

one

certainty
the

spring hope
cult while
are,

from

these

instance,
it is of
soever

where 'PJuBdoriy
in the other

he

great objectsof
that

life, he
to

insinuates know the how

an

matter
we

certainly
live here
;
we

truth

a very these things,

diffi-

and may

that found of the

strong

the
of
a

proo""

on

which

expectation

happj^
mities infircertainties; un-

the greatness eternity, of

man are

for stock of

subject and the natural inexhaustible springs of doubts and these from spring up in multitudes
nature,
the
was

the fest

corrupt
and

which
most to

truths,
can

resists What The and

opposes evident be done

the

most

man

proofs which
then but
to

reason

produce.
doubts

dissipate
oracles

these
were

prophets had
men

spoken,
not

their

yet obscure,
Divine
God himself

might
animated

discern It

in their words
was

the that

Spirit

that

them.

necesK^ary
than
an press ex-

should

speak.
less than clouds doubts

could

promise, nothing entirelydispersethe

and
convert

Nothing a plain Divine

of into

less

Revelation
and

ignorance
certainties. For
to

dulity, increThis is

these in

what
some

Plato

confesses

philosophers that in the vessel promises

"

terms. express render homage

he

brings in
caDing
be his

God,
is
to

which
we sea

no can so

danger

feare d,
the of

and

the

only
of Thus
to

one

in which

happily accomphsh
tempestuous
doubts and fuU
;

voyage
rocks."

this

life,
we see

on

where

his

terminated

they

they had of a God, to acknowledge the need of the great blessingsfor which of the reality them assure Christian in the And this is accompHshed they hoped. for that has God it is the only religion as Eehgion ; which its teacher, so has it also the promises of eternal happiness, had Plato the of which a prophets spake, and of which the of this the word God, by fession conglimpse ; and for which certain is a most of these security. even pagans, of the most So that, by the acknowledgment enhghtened
led
men

heathens,
the truth

there

are

now

no

reasonable

doubts that

concerning
the

of

the

Christian

Rehgion
Pb^edofi

being

only

"

Id

hi"

20

DISCOURSE

ON

PLATO.

portment,
sooner

which

heCame such
a sense

opposite to his own, him, hut he acquainted with

were so

that
was

he

no

struck

with of his he
to
was

of

his that

merit, and
he knew

the

soUd
how
to

gracefiihieBS
leave
he

conversation,
enchanted
most

not

him

witli

his music

the

excellent hear him

discourses, which * he confines, ;

hear

preferred
a man

that

could what and him

statues

neither he truth
even

had of

said,
his for

without

speak:,nor even heing transported.

drew He
tears

others The and

to

repeat
force
made

words

from

him^
him made

leap
of
:

joy.
on

compared
which of
were

certain
to

Satyrs
to
;

and

Silenes,
the

open
was

and
more

shut

look

outside

them,

nothing

ugly
found
one

hut

when

were

in them

opened, all the deities they were together. He hwdly loved or respected
and he the of
never

any took
to

hesides
his
wore

him,
own on

met

with

him, put it
of

but

he

off from

head

crown,

which and

he, according
on

custom,

days
no

ceremony,

the

head

of Socrates. there the

worst

Therefore

is

mediimi,
meanest
:

we

must of the

judge
our

Socratei^ did,
or

either
like AU which

as

and

Athenians

Pericles these

and

Alcihiades

We
which

may I

make have

choice. and

contradictions
make may of readers
set

foreseen,

indeed

greatest part
that
me,
ever were

formerly
only
exact
on

hut
so

convinced and the

to the Dialogues hecome f^like those exquisite dainties have not tomhs," on discouraged that hare translation, though me a

these

faithful, would
minds of
some

not men,

make

sufficient
were

impression
supported
could The
think

if it

not

hy
hut

something,
or, at

that
a

might
succeed

prevent
of them in this.

all
;

these

inconveniences,
first was,
to

least,
ways

good part

and

of two
to

to

dialogue,
metliod
in it of sihus of

place an argument at the head the explain the suhject of it, to unfold
and
to

of

every art and

it,

the

notice of every particular thing of Margreatest importance. The arguments take do

not

Ficinus
are

go

to

the
fire

matter

of

fact

hesides,

they
to

too

abstracted,
than
are

he

understood of
the

those
*

De

Serres

difficult abundantly more the And dialogues themselves. and indefinite, they never too wide
and

In

Dialocrue of the oppositioncs

18.

Banquet.

Quasi

Epularum

circumpositSB Sepulchro,

Ecde*

liastic. CO.

DISCOURSE

ON

PLATO.

21
the

weQ

fix

the
nor

state

of

the
ever

question, or
explain
either

proofs;

do

they
an

quality of the Plato's design, or

a

his addbress.

Now
to

guide always
ever

attend

ought to he argument the reader, to conduct

to set

faithful where-

him

he
The

goes, second

and way

always
was

him

into

the
to

rightpath.
elucidate the

to

make

remarks

the hidden heauties ible, discernto render principaldifficulties, the solidity of reasoning, and of to explain the train and the principles proofs,and to help to discover what is

false, from
Marsilius

that

which did

is true.
not
so more

Ficinus this

much

as

think than from

Serres,
his thread train you
In

on

account,
he
at

is

useful you

of this ; he ; for

De

by

marginal
and
in the the

notes

least

hinders makes
:

losing the

of Plato's progress

reasoning, and
of his

proofs

comprehend the you but yet he abandons

greatest difficulties.
time

it a^e, undertake

was

Tyrius, that is, in the second would one earnestly desired, that some very and those obscure to elucidate knotty passages
of Maximus

of Plato

above many in

all,in
his

what

respects
but with

his

opinions
in this

in theology:
as

and may instead them. the very

The

philosophers laboured

work,

be

seen

of

life ; resolving the

scarce

little success, that so increased difficulties, they have assisted

me once or

They have dialogues which

often them.
cause

twice

in all would lowed fol-

I
me

have into

translated

and

they

have

led

mistakes,
that
a

if I woidd

have

of

their

errors

was,

from

the

true

fountain,
latter
or

and

had
are

mind very

they did not draw to explain Plato by

different from those
to

Aristotle's
of Plato.

principles, which
The is
most

commonly
but be
a on

conformable
to

sound
own

theology,

may

be

very

easilyreduced
once

it

by

his his

well explained : principles and where Plato disciple ; may Aristotle I do

not

it is otherwise corrected times

own a

vdth

may

be

corrected
so

hundred my of

totle, by Arisby Plato.

to

think without which

not to

I have doubt I have be

presume tilled up
some

much

as ability,

all the

devoirs

good interpreter;
be found them in that all of

difficulties will
but

yet

translated,
to
me.

perhaps
Obscurities

ought

imputed
causes,

from the

three

ignorance

of

ordinarily arise the sublimity of the subject, from from the incapadtv the interpreter, and from

24

THE

FIRST

ALCIBIADES

OR,

here, counted worthy of he deserves only to misery

:

we

manner

in

which

Alcibiades, after hAving been that the greatest honours, obliged to acknowledge, shocked at the passionate be a slave. are They who Alcibiades the beginning of at Socrates to speaks
in lil^e manner,
see

this for the

Dialogu3, will cease it they wfil tiien see

advancement found

to

be very

offended
innocent

when

they have
would
as

read

it out

is

passion, designed
be

oiJy
happy,

; for

of virtue.

Young
that loved

people
them Plutarch

very and He
did

if
as

they always
Socrates with him
an

friends

truly
"

piously
not

loved

Alcibiades

effeminate
of his

for, as : pleasure unworthy

endeavoured
to is

says, of a man,

seek the his

but

cured

corruptions
extravagant
and conduct in which

soul, filled the void

He the
to true

of his mind, lead

not to

and out to

repressed
of fix the

vanity."
him Plato supposes
was

him difficult been of

his

darkness,
time he since
; it

light. It this Dialogue

in third the year

have year the

made,
age

tells
have

us

Alcibiades

then in the the

20th of

must

been, therefore,
one

eighty-seventh
so

piad, Olymthe h9

year

before is

death

of Pericles.
that

This

Dialogue
as

fiauvriKdg;
Alcibiades him.

is, Socrates
find
out

manages which

matter,
has
a

to to

make teach

of himself

the

truths

mind

SOCRATES,

ALCIBIADES.

Socrates.
th"t since I

son
was

of
the that

Clinias,youare
first that whereas I have is
no

without

doubt you,

surprised,
also with

followed
others

I should you

be the their

last; and
to me,

have
so

pursued

importunities,
you. but you
me

been
human

speaidng
retained will

It
a

years consideration
*

many

without
that which that make I has I

regard altogether
hereafter.
At
me

divine

explain to
conducts

who

lays
he for

under
to to

present, while no restraint, I

accost

God
use

of the
our

permission
him.
I

gives me
the time

conversation
to

come

you will not

and be

hope
yon

able disagreeway

have

hitherto
towards and
one

observed my

in what

have

conducted number
to

yourself
of

rivals
men

great

proud
is not

haughty
whom

among who have

not

that
hered ad-

you,

there

you

have

shocked

[A regard altogether divine.] He means him to without the of God, speak permission
is ; and that of instructions God would
not

"

he under

was

not

willing
conduct

to

whose the

he
derness ten-

sufier

him

to

speak
of

during
have

great
all about

Alcibiades*
useless. conducted

youth,
See the Socrates.

which

would

rendered
afologt

his the

argument

the

Genius

that

OF

THE

NATURE

OF

MAN.

25

by your
the think
cause

loftycarriage.
of you
as

And

am

now

willingto
for
so

tell you
You

the

contempt
no

have you

need

have had you of any man ; you with you

men

them.

nature^
both
to

suppose,
and the it is mind. finest

indulged
First and of best

Hberally has all the goods

think in the

of
one

body
of this

all, *
made

yourself
world
In
:

be

and

in

probable
are

second
birth which On
;

place,you
are you is the most

not mistaken. are you sensible of the advantage of most

the

for

of the

illustrious of have aU
a

house

of

f your Athens,

considerable

the

cities of Greece.

your

father's and less

side,
to

you

great
on

relations have your

no

friends

support
nor

number,
side.

you less considerable which that you your

powerful many all occasions. You

in think father

quahty,
yet
left
so more

on

mother's

And

that

augments
Pericles that he

your
for does

reputation, is,

you

your what

guardian ;
he and

whose
not

authority is
only
the
most

great,

pleases

in

likewise barbarous did

not

in all Greece, nations. know ^ that these

among I might also

are

city, but powerful of the

this

speak

these

the

of your riches, if I least occasion of your

vanity. X
with
so as

great advantages
that you have
not

much
so

pride,
many have

inspired you mirers despised all your adhave

inferiors,

worthy
and
sure

of

attention*
very

Accordingly they
observed it
;

therefore what and you,

one

all left you, I am very

reasons are

you

have

well
ciently suffiin my I can

wonder former have

can

have

cannot you to continue

passion ;
yet
to

considering what
rivals without have have

hope
doubt
me

follow But

after

Aldhiades,
not

all my thing which that you

to

retired. do you but a

know,

Socrates, is,
and that I of your

prevented
to

moment,
the
reason

designed

speak
do

you
mean

first,to ask
?
in
or

obstinacy.
the

What

you

what

"

Plutarch

reports that

heauty of

Alcibiades

kept

florid

state

through all tbe ages of his life ; and that the saying of Euripides the autumn of handsome verified in him. is gay, that was men from the side o* h!fi father t On Eurysaces, Clinias, he descended Ajax ; Alcmseonides, and
son

the

of

ana

on

the

side from

of his

descended and which

mother, Dinomache, Megacles.

passions
endeavour Alcibiades
to

he

was

X The boundless
with
an a

most

noted

strongest
made
him

had,
which
:

were

either

vanity, carry of haughtiness, and unlimited an ambition, intolerable to him superior, or equal, always seem
air

all before

him made made

this

Archestratus

say,

Greece

could

not
c

bear

two

Alcibiades's.

PlutaT%

26 is it

THE

FIRST

ALCIBIADES;

OR,

you

hope for,
utmost

that

using
every wonder

your

after this maimer, in me diligence continually to attend

you trouble
me

place
at
to

whither your
me

I go

For,
;

in fine, I cannot you

deportment
once

and what

will do

me

enough a sure pleahave

pretend. you That Socrat, is, you will freely hear me, seeing you mind to know a thoughts. I shall therefore now my wiU who have patience to hear to to you, one as me, firom occasion will not take to get away me.
teU for

all,to

speak
and

Alcib. Socrat, you make may

an

Yes, you
Consider
not

be
as

engage you surprised,if I find it as

it has been
;

may. weU

to

what

yourself;
hard
for
me

that
to

end,

to

Alcib.
as

Speak,

Socrates

begin. will give you

you
to
;

as

much

time

please. you Socrat. WeU,

very difl"cult who

then,

I wiU for
a

obey
man

and
to

though
a

it be

thing
not

speak

loves,
to

yet does
my

love For
to
as

him,
my

I must

take

he person the courage

if I had

tell you
seen

thoughts.
devoted

part, Alcibiades,

always
in the

you design of and

your you

vanity and
have hitherto

grandeur,
done

and

Hving,
you But
;

luxury
and have your you the and if
some

softness, I should
at
now

also have flatter

forsaken
done
own so.

least, I
I
am are

ago myself that

to

long

ijiyour renounced
I should

going

discover from

^o

thoughts,
had of my
was,

which
;

have
reason

formerly

down,
God

that will know you obstinate persistingin following you up I am to study you. ready to thmk, thiSt and all
on a

very by this

different

you those

should

sudden

would you

choose rather to Hve advantages you have withal den forbidat present, or to die ; if you were to aspireto the possession of yet greater for the future :

say with

to

you, all the

Alcibiades,

choose I say, that you would to die. which flatter So that this appears to be the hope with you in love with life. makes You are yourself,and which you shall have no sooner persuaded, that you harangued the that wiU and be within httle time, but Athenians, a very
am

ready

to

think,

you
more

wiQ

make

them

sensible
or

you
our

deserve

to

be

honoured
;

than

Pericles,
be
over

shaU soon you shall extend

master

of any of this cities

greatest
and

citizens

that

city;

that and

all the that

of
our

Greece,

power your the barous barover

nations

inhabit

continent.

And

if

this

OF

THE

NATURE

OF

MAN.

27 shall be

God
all the
to

should

farther. say,
you Asia shall
;
an

Alcibiades,
not

you your

king
over

of

Europe, but provinces of

live for world but
so

extend

dominion
not

I beHeve

small with the

empire,
noise
:

would you unless you

fame. you
are

be

willing
fill the
esteem

could
You

whole
none

of and

your
as

their

Cyrus and Xerxes glory, you propose

These
are

charmed

with

them you very

as

patterns
know

the

views You

have. well

tion. imitafor your I know it, and it is I say will yours

reasons

not

mere

conjecture.
truth
;

nothing
ask
to
me:

but What you have you

the

therefore, perhaps, you respect, Socrates, has this preamble of

a

and

that you

had
to

mind
me

to

say,

to

eirolain

to

me

the

follow

of

that, 0
form my

son

every of in

where Chnias. head

;

I wiU It
can

immediately satisfy
the
*

is because
never

great
tion execu-

projectsyou
without all your without suffered

your assistance
over

be

put

in

affairs,and doubt, that

me

power And yourself too.

so

much

have hence has been

over

it
never

is,

the

God

who till now,

to

waiting
that you you
me

for

speak to you his permission.

have of the

me, governs and I have

Now,

therefore,

when
are

you

convinced

your

you fellow-citizens

as

long hope
that make make you, other
nor

worthy
of of
more

greatest honours,
;

they

will

master master

their your

fortunes

also I

hope
have

conduct,

when this neither that I who

wiU you convinced than any

that person,

am

worthy
you have you but

of

honour

and that there

that
can

guardian, friend,
to

brother, aspire
of God.
:

give
none

great power
can

which the

you

is

do

it, with

help

While

you
not

were

God
that
me

was

had and this great ambition, younger, to speak to you, pleased to sufPer me
not

my

words
to

might
hear
me.

be
;

thrown and you

leave

break

silence

Now he gives away. indeed in a better are

dispositionto
Alcib, I

confess, Socrates, f

you

seem

to

me

more

strange
you for
were an

since have begun to person you silent ; though, indeed, I have odd
sort

speak, than always taken

you know

while you my

of

man.

It seems,

then,
bat

The

designs
wisdom

of the

ambitioas

cannot

succeed

by the

counsels

of the
t The

wise. of Socrates could

not

but him

seem

mere

folly to

ades, Alcibi-

especially while
he could not

Socrates
to

promises

such

great things, which

tell how

comprehend.

28

THE

FIRST

ALCIBIADES;

OB,

well; thoughts perfectly

the Yet
your

so

let it be

if I should

contrary,
I pray

I should how I I

have

enough

to'do
able

tell yon to convince you.

prove that I
am

tell me,

assistance,
and Socrat, Do
* as

will be you shall effect the do

me

to

with jecting, pro-

great tlungs

that you

can

ask do

you? nothing without if I am capable of making

you
are

long
You

discourse,
know
ever so

they
not

whom
manner.

wont

to

hear

that

is

my

But

Httle) comply
you, I am that

with

convince Alcib, very

I have

my way, advanced nothing but with

would if you (though I will do all I can to what is true. it be

not

willingto comply
so

it,provided
to

difficult. Is it difficult
a

Socrat,

matter

answer

few

tions ques-

?
Alcib, Socrat, Aldb, Socrat, No
;

if that
me

be

all,I

am

willingto
soon as

do

it.

Answer

then.
as

"Well, interrogate me

May
I agree

we

not

great thoughts
Alcib. tion of

which
to

that you suppose I have attributed to

:

you have you have

me.

please.
always those
?
the

it

I shall

at to

least
to
;

satisfieu^-

hearing
a

what I

you
am

have
not

Socrat,
to

I believe Jfew

say mistaken

go make have

in

them

assembly days to participateof the knowledge

And if I should what the better
are

the

of

you the

are

preparing
to

Athenians,
and
at

skill

you

acquired.
ask
are

meet

you
matters

that about Are

instant,
which

and
you such you

you,

Alcibiades,
to

the

going
as me

advise know

Athenians than

they

not

things
answer

you

they ?

What

would

Alcib,

"Without
as

doubt,
better would

I should than

answer,

it is about

such

things
counsel Alcib,

I know

they.
not

Socrat, but

For

you

know know.

how

to

give good

in matters should is have

that any

you
one

How
And you
out

Socrat, but have what found

it not either

give it in certain,that
learned of

other you

things ? know nothing

or

others,
?

what

you

yourself?
can one

Alcib, Socrat,
*

What But

know

otherwise

have
him the

you
for

learned

anything
much

of
in

others,

or

He

reproaches
of

long discourses eloquence, which

himself too abusmg For Alcibiades sophists. him

so

hearing tlie to pretended much

discourses.

made

much

reUsh

those

studied

OF

THE

NATURE

OF

MAN.

29

found

out

willing to
Alcib. Socrat.

have when anything yourself, you learn nor search into anything ?
That
cannot

neither

been

be.

Haye
to

endeavour

ever you find out,

thought
or

it worth

your

while

to

leam"

what

you

believed

you

already understood
Alcib, Socrat.

No, certainly.
There
was a

time you

then,
now

in which know

you

thought

yourselfignorant
Alcib.
Socrat. have
me.

of what

That But

is very true. I pretty well If I

know
one

what of

are

the

things you
it to deceive
to

learned. You

to

read
as

and for

forget any have learned (ifmy write, to play on

the

them,

mention

do not memory the harp, and

me)
:

wrestle

but

flute,*
of.

understand,
I
never

unless

knew
either

did not value you other learned have some you And yet f I do not think you

it. This

is all you thing that have gone

to

abroad the

day
very

or

night,
true,

but

I have

been

witness

steps
Alcib.

you. have It is

taken. these
are

the

only things I
enter art

have

learned. Socrat.
a

WiU

dehberation be

you about

then, when

the

Athenians how your that advice

into

to

practised, rise Alcib. No, surely.

Socrat. Shall it be

writing, to know up to give them

when

ought

they consult
indeed
!
to

about

the

different

tunes

in music
A fine

?
consultation
are

Alcib. Socrat.

Nor

the in

Athenians

used

deliberate

on

the

various
Akib.

turns

used

wrestling?
you expect they will consider, It must advice i not be about
a

No, certainly.
What
you may is it then

Socrat.

wherein
the
manner

of

give them building

house

neither

the

meanest

ignoble instrument, and unworthy of the of this ayersion But the application of principal cause because it of the his air countenance. spoiled graceful was, t Alcibiades was besieged night and day by a corrupt sort of men,
"

He

looked

it as upon ^-eeman. a

an

who

made
a

it their

constant

endeavour him in

to

seduce

him.
to

But
secure was

Socrates,
him from of

like

good father, kept always aU those that dangers, well knowing him from so presrrving gpreat perils.

his

sight,
but

none

himself

capable

30

THE

FIRST

ALCIBIADES; to

OR,

bricklayer would
better
than He Alcih, Socrat, you. would

be

able

advise

them

bow

to

do

that

so.

Nor
not
so

must

it be

about

you

are

well him

acquainted
be small
or

point of diyination, any with that business as every

or
(h iigly"

diviner

is^ let
low What Nor

great^ handsome

high

or

birth. does all that

matter

Alcih, Socrat. for

signify?
whether

is it any

he

be rich and

or

good
Alcib, Socrat, the

counsel

proceeds

from

knowledge,

not

pocnr, from

riches.
That is

easily granted.
Athenians
means

And
ways

if the and

should

take

into

ration conside-

of send

they would him, without giving

you think Alcib, Socrat. up with Alcib. Socrat, No doubt When

not

recovering their health ; do for a physician to consult

any

themselves

fiurther trouble

of it. is it

then, do you
on

think, that
their

you

wili rise ?

colour of reason to any When they deliberate

give them
about

good advice
afBa,irs. the

Wliat,
to

when what that.

never

they
sort

consult

of building; makeT

ships

know
not

of vessels

they
build

should

Alcib. Socrat. the

reason,

No,
For I

you

learned
will
not

to

ships ;
of that

that
matter

is
;

suppose, be

you

speak
on

is it not
Alcib, Socrat,

?
To
sure,

I will

say

nothing
that their for them
a

that

subject.
be
so

When

is

it, then,
will have before

affiurs will

deliberated, that
Alcib. and
war,

you

put in

speech
to

?
of

When
or

they
other

the

business

peace

Socrat,

any You mean,

thing belonging
when

government.
with
;

they consider
war or

what

nations when and

for them it is proper to make ? it ought to be made how Alcib, Socrat, with You hit it.
or war

peace

and

Peace whom the

;

ought

to

be

made
one

with
or

those
the

tions na-

it is best best
as

to make

either

other;
best

and
manner

when

occasion
as

offers, and
to

also be

after

the

and True. If

long

it continues

best.

Alcib, Socrat,

the

Athenians

should the lock,

consult and what

with others

what
it is

wrestlers

it is best to take

32 Socrat,
a

THE

FIRST

ALCIBIADES;

OR,

Come,
to
me

then,
How
the

do

you yon

also

endeavour

to

give
?

me

right answer.
sing,
tell Alcib. Socrat.

do

call that

art, which
dance well

teaches Can't

to

play
that

on

harp,

and

to

you

?
Socrates.
cannot

No

indeed,
if you

Try

hit

on

it in this

way.

How ?

do

call the goddesses that you the Muses. You Alcib. mean Socrat.

presideover
see

this art

Very
from

well.

Let

us

what

name

this

art

has

derived Alcib.

them. you and the

0, it is music

speak
as

of.

Socrat.

Very right

performed according to
the

rules

1 told you that which was of the art of wrestling or of

;

gymnasium,
which 1 call Alcib.

is called is it

gymnastic
to

tell

me

also this

how

you
art ?

call that

according
musical,

the say

rules

of
a

other

and

such

thing

is done

musically.
Socrat.
in how that do of

Very good. And making peace,

in the what

art

of

making
is other which

war,

and

is that

which

best^ and arts^you

is most is that
to
are

call it ? Seeing as to those two you is best in the one, is that say: that which is best in the gymnastic, and that which is most
name

other,
manner,

which
me

musical of that

try

now,

in

hke

tell
now

the

which

is best

in the

arts

we

upon.
Alcib. Socrat.

Indeed, Socrates,
But

I cannot hear of

tell.
you

giving
is better

advice
than ask

if any about

one

should
sorts

discoursing,and
and

several both for

food,
and

saying

that it
;

this,
be

the

season

quality of
that Yet

and
Would
mean

should

it not

you, shame a that

Alcibiades,

what

is it you

call better

by
your

better

could if you not answer, ? which wholesome is more be

a

you it is

not

profession
shame you that

to

physician.
not

And
to

is it not

yet

greater
in
to

you

know

how

give an

answer

things

profess to know, and about which you better give advice, as understanding them
not

tend pre-

than

others

? Does

this

cover

you

with

confusion

Alcib. Socrat.

I confess

it does.

Apply
an

give me
which with
we

mind endeavour and to to it then ; your what is the design of that better thing, account in the
art to

seek
we

of be

making
either

whom

ought

peace in war

or or

war

with

those

peace.

OF

THE

NATURE

OF

MAN.

33

Alcib,
soever

know

not

liow

to

find

it

out, what
make
to
are

efifort

I make.

Socrat.
we

What,

don't

you

know,

that

when

we

war
us

complain of something that has been done And take arms? those we against whom up we give to the thing of ignorant of the name
complain
Alcib, ? I
us,

by
you
we

which

know

on

such

occasions
us,

we

deceived
our

they

have

insulted

they
these
manner

say, have

they
taken

have awaj

property.
Socrat.

Very well, I pray explain to me happen. may

Alcib,
or

when
the

one

of

things befalls
in which

us,

different

they justly

You

mean,

Socrates, that they may

befall

us

unjustly.
Socrat, Alcib, Socrat, I do
so.

And

that

makes what

an

infinite

difference. shall the

Against
war

people, then,

Athenians

declare
who

by
the

follow
Aleib, A

? advice Shall it be against those your such rules of justice, act unjustly? or as
it needful if any to make war ! you think
one

pretty question, Socrates

the it ? rules of

should those

be

capable of thinking
follow
to
own

with he

that
dare

justice,do
will say, that
it is neither have

would

Socrat,
to

Because, you No, doubtless

You will

is not

conformable

the

laws.
;

Alcib, Socrat,

always, then,
necessary. that better you
on

just nor honourable. in view in all justice

your

counsels. That But is is very

not

Alcib, Socrat,

just now
viz.
to

inquiring of
know with
*

the

thing about subjectof

and

which
peace
or

was

war,

whom,

when,
the
most

how,

war

and

peace

should
Alcib,

be made,
I
am

always

just ?

of that
comes

mind.

Socrat, Is it that

How

just, or
and
*

you is it that

this to dear Alcibiades ? pass then, my perceivenot that you are ignorant of what is I

that
It

you

have

perceivenot that attended secretly

you
some

have
master

learned who
know This what

it,
has

is not

sufficient to know
and this of

most within

just:

the reach

is just, we what should point is very difficult to be found. little politicians. M Le Fevre.

is

is not

34

THE

FIRST

ALCIBIADES;

OR, most

taught
and what tell me,
me

you is that
to

to

is what well hetween distinguish is this master most unjust ? Who may

just,
I pray
mend recom-

you him.
are

put

me

under

his

care,

and

Alcib, Socrat,
our

These

your
swear

common

ironies, Socrates.
that

No,

it

hy

God
least have

and friendship,

whom

I would you,

presides over offend hy peijury,

a

who

I very he who

seriously entreat
is ? And what know know you
am

if you

master,

tell

me

Alcib,
not

if I what

have is

none,

do

you

think

I could

otherwise Socrat, Alcib, Socrat, You Do I

just

and

unjust ? yourself.
have

it, if

think

have fbund it out you it out ? I have found not you have

persuaded
think have

found

it if yon

sought
Alcib,

for it. Do You you I have

not

sought
it,
if

for it ? have

Socrat,

sought

for

you

believed

yourself ignorant
Aldb, Do
was

of it. then

you

imagine
better than

that there

was

not

time

when

ignorant
You

of it ? think ; you time, when you and but

can

Socrat, then

speak
what year

you
you
see ;

preciselyassign
not

me was

the

beheved
Let
us

did
was

know last

just
you convinced

unjust ?
for the

it the

that

sought
of

knowledge

of

this, being thoroughly

matter

?
that

Or
our

did

truth,
Alcib,

then you conversation

think

ignorance in this your knew it ? Tell the you

not

may

appear
it.

vain

and

trifling.
The And ago last year I beheved
not

I knew the
same,

Socrat, five years Alcib, Socrat,

did ?

you

think

three, four,

or

Yes.
And you before that time you
were no

more

than

child, were
Aldb, Socrat,
am

?
true. at that

Very
And
sure

tinie when
you
sure

you ?

were

but

child, I

very Alcib, Socrat,

you
are

thought
you
so

knew of that

it.

How

Because
masters Alcibiades

during
and

with
*

your
Se" what

childhood, when elsewhere, and * when

your
one

you you
at

were

played
dice, as
U

did in the

day

as

he

was

playmg

IS

reported by Platarch

beginning

of his life.

OF

THE

NATURE

OP

MAN..

at

dice,
not to
a

or

did
and with base Is

other any hesitate to

play,

I have

detennine

very what

often
was

ohserved
or

you
;

just

unjust
you,
was

tell the

great and unfair,

this true What

first of your playfellowsthat deal of plainness and assurance, and

offended
that
*

he

did

you

great

deal

of

injustice.
think,

not

?
should I have

Alcib, when any Socrat,

said me?

then, do

you

was injustice

done

If

you you

was

unjust,
done. But
jilcib.

ignorant that what might then have asked

were was

was

offered
you

what

you should

have

not

at

all

ignorant of
done that
was so me.

that

for

very

weU

knew Socrat.

the

that injustice this you

see

was

child,

you Alcib, 1 Socrat,

By thought
At what

then,

when

thought

knew you it I knew time did you

what
;

you just and

were

but

unjust.
for

and

I really did. this

out

not

when Alcib, Socrat.

you

thought
doubtless. what Consider time
:

you knew

find it.

it

was

No,
At

then reckon. time. I

do

of it ?
not

you I am

think
much

you

were

rant ignoyou
wiU

afraid

be Alcib.

able

to

find

that

Indeed,
Then

Socrates,

cannot

give
out

you

an

account

of

it. Socrat. have not you of what is just or it seems, Socrates.

now

found

of

yourself the

knowledge
Alcib. Socrat. learned it out it ? So

unjust.
that have
came

You

just

acknowledged
if you it of others, how
:

it of others

neither learnt

and

had not you neither found you

to know

yourself,nor
whence But had it

you

?
I mistook you learn I had

Alcib. you

perhaps
I told did

myself, and
found

did not

answer

well, when
Socrat. Alcib. Socrat. How

it out

myself.

I learned Then it ?
we

you it as
are

it, then
do.

others
to

begin again
people.
another
in

tell

me

of

whom

you

learned Alcib.

I learned

it of the

"

When

children
used
me

tricked Athens
was

one

their do
me

term

they
you

at

ddiKtlg,you
is
a

play, the ordinary injustice; or, as wo

of it in Aristophanes'

say,

do

Clouds.

wrong. M.

There

very

express

instance

l.e Fevre-

THE

FIRST

ALCIBIADES;

OR"

Socrat, Alcib, Socrat,

Now
What So

you ! far
to
are

quote
not

bad

master.

the

people capable
are

of
not

teaching it!

from

that, tJiat they

capable
tables
;

of

.teaching one
that is

judge right * of a less less important and much justice: don't you think so
Yes,
And
or no

at game difficult than

as

and
derstand un-

to

well

as

I ?

Alcib, Socrat, of httle

without if

doubt. know
not

they

how

to

teach

you teach

things
you

consequence,

how and
:

should

they people

things
of

of this I
am

importance
of your many to this those

soHdity.
yet
much the
are

Alcib.

mind

capable
any

teaching a great
that

things
play.
?
for
name

more

solid than

thing

belong
What Our

Socrat, Alcib, of the had whom

are

language,
I cannot
am

instance you

I learned
one

that

only

people ;
it
;

any
to

for

altogetherobhged
so

I single master the people for it,

yet
are

Socrat,

account you This is a

a

bad

master.
case,

very

dififerent
master
; on

f
we

In

this

the

people
."^ason

to

excellent very to apply ourselves

and this

have

always

them

account.

Alcib, Socrat,
masters

Why?
Because

they
have.

have

every

thing

that

the

best

ought

to

Alcib, Socrat.

Why, what Ought not

know doubts
not

have

they ? they who

would

teach

others

any

thing,

first to

it well it ?

themselves?

Alcib. Socrat.

Who

Ought

they

who
and

know
never

any

thing well,
about

to

what about agree for if they should

to be well

they know,

chspute
you they be able

it them teach

dispute about
in it ?

it, would
could

believe
to

instructed ?
no
means.

and

it to

others

Alcib.
*

By
play
game

This

was :

neither for it of the

our

draughts,
the the motions

nor

chess of the

; but

more

losophical phicourse

taught
moon,

heavens,

the

Plato eclipses,";c. says, in his Egyptians. all the citizens speaking true at Athens t This was especially,where prefectly well, and there being no different use of words, as naw-f Jt^^ for the of master the the excellent an people were ground omong us, wua a child*s language. Therefore, Aristophanes says, the first comer of the
sun, that
was

Phiedrus,

it

invented

by the

master.

OF

THE

NATURE

OF

MAN.

3/ what
a

Soerat.
stone

Do
a answer or

and
will
stone
so

you stick

see

the Ask
:

people disagree about

all and will I
our

is ?

citizens

that go the about

same

question,
to

they
up and
mean a

you
a

alike

when all
run

they
to

take

stick, they
rest.

thing;
you

of

the

For

understand all
our

this

is what

by knowing
about Of about all
our

the

language;
with
one

citizens and

constantly
with themthat So

agree selyes.

this, both
Greek

another,

cities, there
use

is not

one

putes disthat
we

the
are

and signification

of words.

the

people
do

cannot

good to teach us the tongue; and yery of them: if instead better than but to learn

of

know what a desiring to learn what a horse is, we would good horse is, would the people, do you thinks be capable of informing us ? Alcih, No, certainly. know Soerat, For certain sign that they do not it, one teach that that they know and how to not it,is, not they canagree desire unsound
us

about
to

it among
not
;

themselves. what
a man

In

like what
a

manner,
a

if

we or

know,
man

is, but
be in

sound
to

is

would

the

people

condition

teach

this?
Still less than And when you would

Alcib. Soerat,

the

other.
see

should
you not

them

agree

so

little very

themselves, among bad instructors ?

Alcib. Soerat, themselves, Alcib, Soerat. Without And
or

judge

them

to

be

difficulty. do think the people agree better you is just and unjust ? others, about what
any Socrates.

with

No, indeed,
You

believe

then

they

agree

least

of

all about

that?
Aleib, Soerat, I
am

thoroughly
you sound is
ever or

convinced
seen or

of it.

Have

read,
men one

that

to

maintain
up arms the head?

that

thing against each other,

a

unsound,
knocked
that

have another !

taken
on

and

Aleib, Soerat,

What

folly must

be
seen

Well,
this

read,

that

if you have not has happened to For you have

it, at
Homer's

least that
a

you

have

maintain

just

or

unjust.

read

thing is Odyssey ^nd

Iliad. Aleib, Sdicrat.

Yes, certainly.
Is not the difference
men

have

always

had

about

3S

THE

FIRST

ALCIBIADES

OR,

justiceand
it
not

the injustice, difference between the

foundation that caused and

so

of those
so

poems?
battles

Wai and
it not

this

many

slaughters
this much that

Greeks

made

Ulysses undergo
that ruined say right. this it not

Trojans ? Was dangers, many

lovers

and

bo

toil,and
You Was

Penelope's
same

Aldb, Socrat, many famous

difference and after

was

that

destroyed
at at

Athenians,
*

Lacedemonians,
of

Boeotians,
that

the the

battle

Tanagra,
where

and

again
?

battle Alcib, Socrat,

of Coronea, Who Shall about

can we

deny
then which

your this? dare

father

killed

y thing well,
that Alcib, Socrat, you

they

say, the dispute with

to most

people
so

know sity, animo-

much

they are carried to the No, certainly. Very good ! and yet
when
at

fatal

extremities?

are

not

these

the

masters

cite,
Alcib. Socrat,

the

same

time

you

acknowledge

their

ignorance?
I confess What is and it.

know

what

uncertain have neither

probabilitythen is there that you should just and unjust, about which so you appear confess fluctuating; and which you you
of
to

learned

others,
what you

nor

found say,

out

Alcib,

According
How!

there

yourself ? is no lity probabispeak

to

bf it at all. Socrat,
not

according
;

to

what

I it is

you

right,Alcibiades say yourself.

Alcib, What

say,

rather,
that

You say? according

what

! is it not
to

you

say,

I know

nothing

at

all of what Socrat, Alcib, Socrat, Alcib, Socrat,

"

belongs
No,
Who

? justiceor injustice
is it I?

indeed.

then?
it is
so

Yes,
How

yourself.
how
so

?
;

I will tell you great battle

Athenian then
was

and

you
of the
was

wiU

agree

with

This The

fought
who years
was

the

last year

Captain
twelve

gained
or

it

named

eightieth Olympiad. Myronides.

ilf. Ze

Socrates t third the

two

was

of age,

thereabout." second
was

Fevre,

This

battle

of Coronea Here driven This with the

fought
of Bceotia. of Coronea

the

year killed
was

of the
:

eightytwentymistake^

Olympiad.
were

brave

Tolmides

after which

Athenians years

out

Socrates
has
"

then

of age.

battle that

often, through
Le
Fevre.

been

confounded

of Cheronea.

M,

40

THE

FIRST

ALCIBIADES;

OR,

useful: tageous and difierent things ; since the the world that have of iU in
I do

and there

utilityand
have themselves

justice
been

are

very
in

always

people

found

commission very What is

great injustice ;
the you
are

in very prosperous and others have who

succeeded Socrat. and you know Aldb, would found

exercise
*

of

justice.
that if what is
ful useare

think

then,
and
me,

what

just

very
to

different,as
men,

what What

is useful should of whom

why
this

you say it is so

they
?

hinder I

Socrates;
too

unless

you

ask it out

me

learned

or

how

Socrat. what that which

Is

myself? proceeding just, Alcibiades, supposing your

be ; and say is not right, as that you may very well it is very by the same reasons easy to refute you You would I have have already employed? new
fresh

proofs, and
old You my
are

demonstrations,
you
are

and

treat

the

former

as

clothes, which
stiU for without I shall
to

part,
came

willingto wear longer. any but for : having something entirelynew in your following you stragglingsand
not

escapes, you

ask

know
a

you, what

as

I have

already done,
who I
was

whence
your structor? in-

utihty
I ask you

is ? and all
answer

In before.
same manner

word,
have either

It is very you
me

certain

you wiU and

have
me

asked
too

you
the be
to

after
not

done,
that that
are

that

able know

to

shew

you you very I

am

have have

you learned found and do

will of

others

what

is

useful,

or

it out
not

self. your-

But,
hear the
same

because

you

nice,
is useful what

love

to

thing twice,
you if what
;

willingto drop
to

whether
or no. same

know is if

what

the
are

tion, quesAthenians
one

this

But

just and

is useful

and
say
;

the

thing
you

Or

why

have

not

they are very different, as Prove it proved it to me ?

as

you
me,
or

either
in ing makin
a

by interrogating me,
me a

I have which

dealt with
may
set

fine

discourse,

you the

matter

clear

light.
But, Socrates,
before you. I know
not

Alcib. of

whether

am

capable

speaking
*

If knew

what

is

one

what

what is just, were diiFerent things^ yet i( useful, and is just : for we is useful, one know what also might

know

contraries is

by their
to

contraries. it.

But

they

are

not
no

and difTerenty
more

Socrates useful

going
what

than

prove is just.

Alcibiades

knows

what

It

OF

THE

NATURE

OF

MAN.

41
to

Socrat,

My

dear
me

Alcibiades, imagine
to

me

be you

the
are

bly; assem-

suppose

be

the

people.
to

When

among
one

them^
them?

must

you

not

endeavour

persuade

every

of

Alcib, Socrat,

Yes.
And him
to
or

when

man

knows
to

thing well,
and

is it not
one once

equal
as one

to

demonstrate
to

this divers

after another,
that
one or

prove

it to
or

tibiat person all at persons

can

?
struct in-

teaches
more

reading
scholars

arithmetic,

equally

together.
whatsoever very
a man

Alcib, Socrat, of

That

is certain. you
are

consequently, of persuading many, you may

But which of what he doubt. other
a can

And

ble capaone

single person.
it not
Aldb, Socrat. that of that Without What
to

easily persuade persuade others?

Is

knows

himself?
is there between and
a man

difference of

an

orator

speaks
with former the

multitude

people,
number

that
;

courses disthat
once"

his

Mend

in

familiar

conversation of

but
at

the and

Alcib, Socrat.

persuades a great latter persuades but one It is likelythere may

Come knows of then
to
:

people

?
be
no

other is

difference.
of

since is
one

he

who

capable

proving

what

he

many,

capable
your is what Alcib. Socrat.

aU

proving it to eloquence to me, just is not always

You
1
am are

by a much stronger reason single person ; display here

endeavour
to

and

shew

me

that

useful.

very
so

urgent, Socrates.
that I will you

urgent,

presently prove
to

to
me.

you

the Alcib. Socrat, Alcib,

contrary
Do
so.

of that

which

refuse

prove

to

Only answer Ha ! nothing

alone.
are

me.

but

questions : witling to
shall

let

me

entreat

you

to

speak yourself
Socrat. Alcib. Socrat,

What, Yes,
When what

you all my

not

be

convinced?

with

heart.

you I advance

yourself

grant,
not

and be

affirm

to

me,

that Alcib.
*

is true, will you

convinced?

I think

I shall.*
of Socrates's and

Alcibiades the best

is afraid method
to

questions; which
refutew

shews

this

to

be

convince

42

TBR

FIRST

ALCIBIADES;

OR,

Socrat.
say
man

Answer what that is

me

then is

and

if you

yourself
never

do

not

that

just
shall I

always useful,
you
so.

belieye

any

Hving
Alcib.
no

teU

leceive

Agreed ; am ready it. damage by

You there
are are are a

to

answer

you,

for

shall

Socrat, you
think

prophet, Alcibiades ; which some just things

so

but
are

tell

me,

do

useful, and

others Aldb,

which

not

Yes, certainly.
Do you think and do you you,
too

Socrat,
and

that

some

of

them

are

comely

honourable,
Alcib. Socrat, How I ask

others say for

quite the contrary?

1

instance, if
an

umu

who
is

does

an

action

that I

is shameful,
am

does from then

action
a

that

just ?
is

Alcib, Socrat,

very

far

such that

thought.
whatsoever

You

beUeve

just

is

comely.
A

Icib,

am

convinced entirely is every do you that

of that. that there and

Socrat,

But
or

thing
think
are

is
are

comely
some

and

honomv and evil?

some

able, good ?
iionourable Alcib, For

comely
that
are are

things
my

good,
evil.

others think

part, Socrates, .1
that
are

there

honourable
Socrat,

things
And that

by
are

consequence

that

there

are

some

ful shame-

things
Aldb, Socrat, in his
or

good f
you
man

Yes. See
if I understand that
one

well. in

It has

often
to

pened hap-

battles,
or

attempting
a

succour

friend,
has
or

relation,
kiUed has
;

has

received

great

many

wounds,
his tion rela-

been

and

another,

by abandoning
this your say.

friend,
The

saved very
a

his life: is not

meaning
is
to
a

Aldb,

It is the
succour

thing
man

I would

Socrat.
and whom valour?

gives
that he and

to his

friend

comely
one we

honourable he is

thing,

in

endeavours
is not
.
.

save

obliged

to

save:

this what

call

Aldb, Socrat, it is the

Yes. And
cause

this of
a

very man's

succour

is

an

evil

thing,
or

in

that

receiving wounds,

of

being

knied?
Aldb.

Yes, without

doubt.

OF

THE

NATURE

OF

MAN.

43

Satrat, Alcib.
Socrat. is not Ihe
same

But

is not

yalour

one

thing,and
a man

death

another?

Yes, certainly.
This the
same
succour

then
an

that

gives to
and
an

his

friend
^

at

time

honourable

evil

thing

respect.
So
But is
not

Alcib. Socrat.

I think.

observe,
that which

if that also

which renders in

renders it

this
;

action for you this is

comely,
have action
a was or

good
of

yourself acknowledged

that
now

respect
the for

valour

comely.
an

Let and

us

examine shew you you desire

whether way

valour
to

good

evil

I wiU Do

make

this
or

examination

aright.
without

yourselfgoods

evils ? Alcib.

Goods,
And

doubt.

Socrat.
Alcib. Socrat.

the you

greatest ?
sure

Yes,
And
:

be may would you

of it.

not

suffer

any

one

to

deprive

you

of them Aldb. Socrat,

Why
What

should
do Is you there

I suffer think any of it

that?
of

valour?
in the

at

what for

rate

do

you you would

value would

it?
be

good

world

which

deprived
not

f
What,
choose
to to to

Alcib.
a

No,
Then

life itself. times rather

seems

be die.

coward

thousand

Socrat. all evUs? Alcib.

Socrat. Alcib. Socrat,

cowardice

you

the

greatest of

Yes.
And Most Are
more

to

be

feared

than

death

itself?

certainly.
not

life

and

valour

the

contraries

to

death

and

cowardice
Who You
;

?
doubts it ? the

jildb. Socrat.

desire
is it not evil ?

former, and
you

by

no

means

wish

for the and

latter very

because

find

those

very

good,

these

Alcib,

Yes, doubtless.
.

Socrat.
"

You

have
that
to

yourself acknowledged,
valour of and
one

that

the

suc-

Socrates

things, ought to
onder

means, it is ridiculous be examined and not

death

being
other of
:

two

very each

different
of them

judge by itself.
the such
a

by the
former
is

but

The

debate,
did

not

latter.

This very

Alcibiades

expect

these is the thing extremely ingenious ; and quick repartee.

41

THE

FIRST

ALCIBIADES;

OR,

cour

man

giyes
that is in

to

his if

friend
it be

in

battle

is

comely
respect

and
to

honourable the

action;
I have And
to

considered
is yalour. it. evil

with

good
Aldb, Socrat.

it, which
it is

acknowledged
that the
an

action,

when that

considered

with and

respect
death.

evil that

attends

it;

is, wounds

Alcib. Socrat,* each caU

out

I confess Then

it. it hence

foUows,

action it

it according to what good, if good springs from

ought to call produces ; we ought to

we

that

it ;

and

eyil,if evil

arise

of it. Alcib. Socrat, So Is

it

seems an

to

me.

not

action

comely

in

that

it is

good,

and

shameful Alcib, Socrat,

in that That When friend

an

it is evil ?

is

beyond
you in a

contradiction.
that
a

gives his
same

then say battle is

the

succour

man

comely action, and

as

at

the it is

time

evil

action,

it is

if

you

should

say,

evil

though

it be

good.
I think there far
as

Alcib, Socrat,

Indeed,
Then

what

you

say

is true.

i^

nothing comely
it is

and

honourable
;
nor

which is any

is

evil, so
which So

comely and

honourable
as

thing

is shameful

good, so

far

it is shameful.

Alcib, Socrat,
not

I think.
us

Let do

seek

for another

proof of

this

truth.

Are

fdl that

unless

happy ? Can they be happy, it be by the possession of good ? Is not this session posof good, the fruit of a good life? And quently, conseis not do that happiness necessarily for them
good
actions Who Then
can

good

actions.

Alcib,

Socrat.f

deny it ? happiness
that different
we

is

comely
is
we

and

honourable what is

thing.
good
and take
are

Hence
never

it follows
two

what

comely and

things,as
to

just now
we

agreed;
shall also

that
to

whatsoever be

take look

be

comely,
into it.

good,

if

we

narrowly
sense, from evil be

This

maxim

is false

in Alcibiades'

but
a

very

true

in that:of

Socrates
as

ever spring ; for nothing can from an nothing but evil can spring And t consequently happiness cannot

good action, but

an

good;

one.

the firoitof

ill lifb and

of ill actions.

OF

THE

NATURE

OF

MAN.

45

Aleib. Socrat.

This What
not

is

absolutelynecessary.
do you
say

then^

is

that

which

is

good

Dsetiu,

or

'Aieih. Yes, it is useful.

tSocrat, of Do

and justice,
Alcib, I
must

remember you about what

we

what
we

we

said when

we

spoke
do

agreed ?
that is all
men

think

agreed
do what which is

that

just

actions,
Socrat. Alcib. Socrat. Alcib. Socrat. Alcib. Socrat. these

needs
that

comely

and is

honourable.
?

Then

comely good

good
?

Yes. Then That

And that

which

is

is useful

is certain.

consequently whatsoever
seems.

is

just is

useful

So

it

Take

good

notice

truths; for I, for my

I

yourself who affirm part, only ask questions.

he well

that

it is

Alcib. Socrat.
nature

acknowledge
If any
one

it.

then

thinking
go into

understood

the

of

justice,should
or

Athenians,
more

Farthians and should sometimes

now one

remote)
actions who have

just
him,

are

justice and
Alcib.
not
to

just are utility

nor one

assembly of the if you please, (to lay the scene teU them he certainlyknows that not evil, would laugh at you granted and acknowledged that and the same thing ?
Socrates, that I know you, I am; for these things appear and sometimes ing another, accordto

the

solemnly protest
where way

what
me as

I say, sometimes

you

me. interrogate

Socrat. Alcib. Socrat. eyes

or

Do

No,
And four

you I know if any hands, do

manner answer

not

know

the
at

cause

of this

disorder

nothing
one

all of it. ask if you have you should answer after the
same

should

three
times some-

after

one

think you you and sometimes him

another
manner

or

would

you Alcib. I

not

always
to

after

?
I

think

I begin Though should always answer And

two

be the

diffident
same

of

myself, yet
very

thing.
know

Socrat.

is not and
so.

this
two

because hands

you

well you

have

but

Alcib. Socrat.

eyes I think Since

then about

you
that

will you

or

no

you the it.

answer same

whether differently thing, it is a certain sign

so

are

ignorant of

40 Alcib, Socrat, tain and

or

THE

FIRST

ALCIBIADES;

OR,

So You

one

would confess

think. then that what

or

your
is

fluctuating ahout
dishonourable,
it not evident from

thoughts are un*5erable justand unjust, honouror

good
from

evU, useful
that

the

contrary.

And

is

hence,

this

uncertainty

springs only
Aldb, Socrat,

your It is evident. Then it is

a

ignorance ?
certain
uncertain

maxim,
about

that every

the

mind

is

and always fluctuating

not

thing

it does

know Alcib. Socrat,* Alcib. Socrat, about Alcib, Socrat.

? It cannot But do be you otherwise. know how

to mount

up

to heaven?

No,
Are

protest.
you in any

doubt,

or

does

your

mind

tuate fluc-

this ? Not Do in the you least. the

reason

know ?

of this,

or

would

you

have

me

Alcib. Socrat. up
to

tell it you TeU it me.

It is because
so

as

heaven,
How Let of
a

Alcib, Socrat.

do you is that ?
you and

do you think not

not

know know

how

to

mount

you

it neither.

examine know

this. you about

not
are

When

you of

are

ignorant
are

thing, and
and
art

you

ignorant
this ? For know

it,
ample, exare

you

uncertain about the

of you

fluctuating do cookery
"

you

you
sometimes

ignorant
about
one

of it ?
manner

Do of

then

amuse

yourselfin
and
not

reasoning
suffer

the way, cook

dressing meat,
another
own

speak
you

and
to

sometimes take his

do

rather

the

way

Alcib. Socrat.
concern

Yes, certainly.
And if you
were on

board
to not

ship, would
the helm the
to

you

yourself to
you sometimes

give

advice do

turn

the of
one

right or left ? and navigation, would

fashion,
rather be Alcib. and

when

you

understand it sometimes

art

speak
after the

about

after you

another?

Would
steer to

not

quiet, and
To be
sure

leave

pilot to
leave

? him.
is the

I should

that

After
errors

he

had

shewn he

Alcibiades goes about

in

that
to

ignorance

cause

of

all

the

of mankind,
accused

2if"t to

be

of kind

there

is another

ignorance good, and

general,
he

to him, that men ought prove for if one of it is evC, kind

this

maintains

very

solidly*

48

THE

FIRST

ALC1BIAD"S;

OR,

jrou
think

are

ignorant of
but also them afraid

these

things
you

that
are

that

while

great and ignorant of them^

are so

portant, imyou

know you Aldb. I am Soa^at,

?
this is but
too true.
a

deplorable condition I dare mention then are not it, yet seeing we are you ! dear I should biades, Alcitell it you. alone, it is necessary My under shameful of ignorance, kind are a you very as by your words, and your own testimony against appears
Oh,
Alcibiades
*

! in what

yourself.
so

And

this

is the

reason

you

throw

yourself
before you
not
;
are

with
are

much

precipitancyinto
in what has who fallen the

the
to

government,
it. But this

instructed

belongs

you

the it is have I
can

only
common

person
to

under

unhappiness
of those who

intermeddled

with you with the

a

greatest part

aflPairs of the

commonwealth. be your

except
Pericles Alcib,
so

but

small

number. person

is the

only

Nay, it may that ought to be

said that
men,

tutor

exempted.
he he such did had
as as

And,

Socrates,
of with

it is likewise

not
a

come be-

accomplished
and

himself;
many and to with

but

great
as

deal

of conversation

great
this

Pythohe himself

cHdes,
is, he
still

Anaxagoras; spends whole days

and Did
more.

very

day,
to

old

f Damon,
who

inform

more

Socrat^X
a

thing, and pleased.

and

yet
And

ever you could not

see

any teach he

one

perfectlyknew
?
Your

it another and

ing-master read-

taught
he teach it another. of
a

you you The

what that
same

knew;
be

taught
of him of
a

it whom

have

learned said

might
music-

master,
*

master

may of exercises.

He

does
to

not

mention the

it

immediately.
of
it.

Alcibiades he will
mention
man

is not it at
to

yet

in

condition when thunder t under teach

sentence

bear

horror and

But the

length
his

he

has

disposed
he of whom

prepared
Plutarch music he

young

receive

clap.
is

This the

speaks
hid his

in

the

Life

of

Pericles
was

; to

specious
The of the what

veil of

profession, which
banished him

politics.

people perceived this, and

had

with

the

ostracism.

X Upon
himself Socrates

Alcibiades

just said,
of this
true

that

Pericles

had
and
was

rendered

accomplished
would
intimate

by the
to

conversation

philosophers
conversation

sophists,
very
less use-

him

that

for the And who this had

he
not

acquiring ingeniously
been

of virtue, in which proves teach

no

by
his

the
own

able learned

to

sign

tliat he

had

great

matter

accomplishment of Pericles example himself^ children thing; a sure any of his sophists.
consists.

OF

THE

NATURE

OF

MAN.

49

Akib.
Socrat,

This For in
a

is certain. the best

to

sign
teach

that

one

knows

thing weD"

is

to

be

condition
I think.
can

it others.

Alcib.
Soerat.

So

But

has

accomplished ?
Alcib.
were

you Let this

name
us

me

begin

any with

one

whom
own

Pericles children. dren chil-

his

What

does

prove,

Socrates,
?

if Pericles'

blockheads And A fine your

?
brother Clinias

Soerat. Akib. Socrat.

were

proof, indeed
is
a

If Clinias how

! you talk to me fool, and the children it to pass that and

of of

fool.

Pericles lected negyou

blockheads,
such

came

Pericles

good
am

natural

parts

as

yours,

taught
not

nothing
Alcib.
at

?
I the he

only cause
to
me.

of it

myself, in

attending
strangers,
one

all to Socrat.

what But

said

among
or

all

the

Athenians
name you rendered has a

and
me more

whether the

freemen

slaves, can
Pericles
name

whom
plished accom-

conyersation

of will
a

as

you
son

Pythodorus,
of
at

the

son

of

Isolochus,
very
*

and
men

Callias, the
in Zeno's

Calliades, who
the
"

became
of
a

great

school,

expense

hundred
Alcib. Socrat.

Minas. I cannot
name

t That's

yourself, Alcibiades
you
at

very ? will
care

you well you of

one.

but

what
as

will you
you
are,

do
or

with will

continue

last take It is than

a

some

yourself ?
and
concerns me

Alcib.
no more

general affair,Socrates,
For I understand
concern

others.

all you

with Yes, all that you. agree affairs of the republic, are a

themselves
of

say, with

and the

company

ignorant people,

excepting a
Socrat. Alcib,

very And what If

small

number. then

?
men

they

were

of that

great accomplishments,
should

it

would

be

necessary

for

one

pretend

to

equal or

About Socrates

"200.
is not

sterling. willing now

may it elsewhere the be

0tarted, whether
and which t
most

virtue of

push taught.
to ; here

on

this

question
close

which

hfe ban

The he

question

is too to

he

will
is to

treat

keeps

his

general subject,
nuDfl

confound

pride

of Alcibiades.

This

sentiment
men.

of Alclbi((des is that

yrMch

still to this

day

young

^0

THE

FIRST

ALCIBIADES;

OR"

Burpass
to enter

them,
the

to

learn, and
as

exercise

himself,
but

and

after that

lists

wrestlers

fail to intermeddle very for

with
common

indiflferent and
a man

to

give himself
am

seeing they do not with though endued government, what is there need qualities, in learning and trouble much so
that all.

do;

exercise
nature

well

assured,
excel

with

the

assistance

of

alone, Ah,

I shall

them

Socrat. said ? what

dear have Alcibiades, what now my you oi sentiment is this so that noble unworthy
other do

air, and
Alcib.

all the

advantages which
you
mean,

you

possess

What

Socrates, when
both

you

speak
account

thus? Socrat, and Alas ! I

am so

inconsolable, great
you
an

own, my Alcib. If what?

I have

affection

on your for you,

if

Socrat,
to contest

If you

think and then !

to

have

only

such

kind

of

people

with,
Whom

Alcib, Socrat,

Again spirit? great

Alcib, What I have
to

surpass. would strive to you have me Is this a question becoming

surpass?
a man

of

do

you

mean? ?
a

Are

not

tbese

the

only
was

persons
Sccrat,
to
were

deal with
to

If you were in little a fight

more on

guide
would

man

of war,
be
content

which
if

time,

expert
board

in

navigation

you than

yon you

all the

sailors

had

Wo5ld rather not to you? you propose and to surpass yourself to acquire all necessary qualities, the aU the greatest pilots on enemy's side, without measuring do with of those now yourself as you own your whom should above endeavour raise to yourself party, you that should have that degree, much not to so as they a thought of disputing any advantage with you, but finiling themselves absolutely inferior to you, should only think of the sentiments ? These are fightingunder your command animate if you that should designed to do any thing you, great, and worthy,
Alcib, Socrat, both of

yourself and your

country. indeed,
Ousht
enemies

Why,
Tlus
to be

this
must
a

is all I needs
braver

design.
be
a

glorious thins
our

Aldoiades,
you
not

man

than
set

soldiers!
our

rather

to constantly

the

generalsof

An

admirable

lesson, which

Socrates

gives Alcibladflk

OF

THE

NATURE

OF

MAN.

51

oefoie

your
of
to

eyes, tliat

you

may

excel should

them
you

greatnesa
kbour
persons Aldh,

courage?

And

this

end, always then,

not

to endeavouring

capacityand not study and equal the greatest

in

Who^
Do

are

these

great generals,Socrates?

Sacrat.
in war,

either

know our city is almost you with the Lacedemonians, with or

continually
the
*

great

long?
Alcib. I know If then you of the it. you
must

Socrat. the
the

think

to

put yourselfat the head

prepare

of

Athenians,
attacks

also of

yourself
and

to

receive

f kings

Lacedemonia,

of the

king

of Persia.
Alcib,

You

may
alas of for

he in the
! no, my

right.
dear
a

Socrat,

No,
think

Alcibiades. who is

%
others into

You

have
plished accom-

only
same

to

excelling

Midias,

so

man

feeding
to

of

quails,and
themselves

of the shew

the
vernment go-

rank,
;

that who

seek

intrude

by
retain

their

stupidity and
that

ignorance
have
not

(as

our

good
akve,
with
the

women

would him

say)

they
are

the who

but

still under

yet quitted their long hair; and

come

their barbarous

language
servile
must

rather
to

to

rupt cor-

dty by
the of

their

than flatteries,

These

are

thinking

people you yourself; that

may go you

when
without

great battles, you

of what
at

it. govern before without set you in such to engage are you having ever learned anything without

ought

to

know,

being
a

exercised that

all, without

without
may go Athenians. Alcib,

making any preparation; in given yourself the least having ever

condition
to

word,
head

trouble,

in this

put
all

yourselfat the
you say is of

you of the

Socrates,

believe

true.

Yet

the fSeuicy

Persia,
"

"re

generals of Lacedemonia, like other generals.

Persia.
two
use

and

the

king

of

The For

king of
there
were

at
to

time.
us

% hid

Plutarch under

is of

make

understand
us

the

bitter

satire

thhc

ia

these

words,
in

for he this

informs

that

Alcibiades that
was

self to feed of
his bosom of
a

quails, like
an

Midias

; witness

which

open that

master
ever

ship, named
had

place, and which had Antiochus, who

he left him rumed the the

applied him^ let fly out caught again by a

he

the

favour of
a

of Alcibiades
fleet
in

after,insomuch
which

command

his

absence,

like to have

affairs of the

Athenians.

52 Socrat.

THE

FIRST

ALCIBIADES;

OR,

Ah,

my

dear is.

Alcibiades, pray

observe

what

an

opinion
Alcib. Socrat. do you

that

of yours
so

Why
*

?
first be

In

the

place,which

of these
to

two

opinions
and will
care; men,
as

think you
to

will
to

most

advantageous
the

you,

engage whether which you

conduct
to

form render

yourself with yourself a great

formidable,
that have
or

greatest
of those take

idea
to

may do, for

them
men,

them,

ordinary

no

advantage
a

above

you?
Alcib,
of them.

Doubtless

that

of

forming
it is
an

to

myself
evil for

great idea
to

Socrat,

you with yourself On the

Do

think

then

you
be

duct con-

care?

Alcib,

contrary,
this
to

am

persuaded
which
you evil.

it will

very

great good.
Socrat, Then

opinion
a

have

conceived,

already appears
Alcib, Socrat, demonstrate Alcib, Socrat, who
axe

be it.

very

great
it is

I confess But

besides
to

this

false, and

I will

presently

this How

you.
account

so?
do you
or

Whom
of

the
are

best
mean

men;

those

high birth,
And do
not

such

as

of
are

extraction?

Alcib, Socrat,

Without

doubt, those

who

of

high

birth.

good education
that

fhink, you joined to their high

they

that

have

had

as

birth, have
virtue?

every

thing

is necessary for the is certain. Alcib, That

perfectionof
therefore

Socrat,
.

By
us see

comparing
first of

our

condition
of

with

theirs, let
and
not

of all if the
are

kings

Lacedemonia,
than
we
:

the
we

king
know

Persia,
the

of

meaner

birth
from that

do

that from

former

descend
and

Hercules, and
Hercules
and

the

latter

f
does

Achemenes,
from
not

Achemenes Aldb,

descend
And

Jupiter? our family, Socrates,

Eurysaces
carry his

descend line up

from
as

Eurysaces, and as Jupiter?

does

not

far

What

Socrates

is now

going

to say,

is one

of the

finest

thing!

tiquityhas
t

left

us.

Achemenes^

the

son

of Perseus.

OF

THB

NATURE

OF

MAN.

53

Soerat,
take

And
way,

does

not

ours,

my

dear

Alcibiades,
And

if you
not

it that

descend
carry
us

from back
as

Dedalus?
far
as

does

Oedalus
son

likewise But
the
as

Vulcan,
and
us

Jupiter's
is, that
of

difference
far
as

between

them

they re-ascend

have been former the kings without any and the latter have Lacedemonia, kings of Argos and often always reigned in Persia, and have possessed the throne of Asia, as whereas our ancestors they do now, do like And if honour to were to only privatepersons us.

Jupiter by a the : interruption

continual

gradation

your

ancestors

you

were or

obliged
that of
to

to

shew

Artaxerxes which would is

the still
not not

country
more

of

Eurysaces,
what

of

-^acus,

remote,
him in

occasion

laughter
two

give
much
to

pointing

out

him

littlef
we we

you islands
are

Since then bigger than one's hand ? give place in point of birth, let us see if inferior been have
to

obliged
not

are

iflceyou

wise
nev"r

them what

in

respect
wives

of

education. the

Have

told in

great advantages
are as

Lacedemonian

kings Ephori, that they that they produce

And the

this, whose
may
no

be

certain,
but far

kept pubHcly by the much it is possible, as

the
race

princes
is
so

of

of

Hercules

king

of Persia

beyond
never

the

kings
been

of Lacedemonia
so

in this
as

respect,

that

it has

yet
a

much

not

the

suspected that the be the king's son. guards she has are
of her nations his that
are

could queen Therefore

terror

have she

child

that

might
;

is not

guarded
When
to

all is

and

majesty.
succeed
that

she
crown,

delivered all the

first son,

who

is to
over

the

spread
which,
;

great empire
one

brate celeot

birth;

after

that

their
are we

greatest
then
are

festivals but dear be

in

all the

day is annually provinces of Asia

feasts;
that whereas

there when of the

nothing
bom,
my may
news

sacrifices

and

Alcibiades,
to
us
:

expression

comic

poet
The

appHed
to
our

scarce

nearest

neighbours
he
to

comes.

"When

the

young

prince
but of the

is

weaned,

is

not
care

left of the it is to
to

in the
most

hands
Tirtuous

of women, efunuchs his

is committed

the

court, whose
he may be

business

form

and
*

fashion

body,

that

brought
as
we

the best
when

This
to

ffl a his

come

piece of railleryof Eutyphron.

Salamina.

Socrates,

shall

see

w"

t Egina

and

54
.

THE

FIRST

ALCIBIADES;

OR,

shape
is

that

can

be

and

this the the

of honour.

When hands of

put

into
to

the

dance abunemploy brings them old, be prince is seven years of the horse, who gentlemen
years called of age, he the king's the in
most

begin
comes

a hunting : at fourteen carry him under the charge of those who are
:

preceptors

these

are

the of all
one

four

greatest lords, and

accomplished men vigour of their

another fourth for for of
*

Persia;
passes
third The of of

they
for for

are

taken
most

the

age;

the the

learned,
and

the the

most most

just,the
valiant. the
son

wisest,
teaches in which he

the
the
prehended com-

first

him
is

magic

Zoroaster all the

Oromazus,
the

worship
of the

gods;
and

teaches

him
of
a

likewise

the

laws The

kingdom,
teaches himself.
at

all the

duties
to

good king.
truth, though
not

second

him The

always
third be

speak the
him
his

against
himself he

instructs

to

suffer that

any

time

to

overcome

by

passions;
his
over

may

always
as over

maintain
an

his

freedom

and

royalty,in having
himself,
him should into
as

constantly
his either

absolute
:

dominion the fourth

well
to

people

and

teaches if he

not

fear

become
a

dangers or death; because would timorous, from a king he nerate degeWhereas,

you vile

slave. have

Alcibiades,
Pericles who

for

your you
was

part
in
the

what hands unfit would

preceptor
of for

had?

left

Thradan slave, Zopyrus, a of tbing besides, because every

recount to

indeed
age. I
lating re-

his

old

here
to

the
too to

education

you of the

all the

consequent

matters

your

antagonists,
I have
of
more

but

that
you

should

be

long;
make
care

and you

sufficient person other

specimen easily judge

at

given
rest,

is

the

"fNo
of

took

of you

Athenian;
unless

nobody
you have

your takes
some

birth
any
one

than

any
your

pains
who

about

education,
with consider

concerns

self him-

it, because
the riches

he
of

loves % sincerely
the

you.

Persians,

the

if you magnificence of

And

their habits, the

*

prodigious expense
a

they make

inperfomes
wrote

Zoroaster
on

was

Magus,
which of

and

king

of

Bactriana^ he

divert

volumes He t lived

magic,
the
time

contained
and gave

religion, physic,
of Noah. their

and

astrology.

in

Ninus,

It is certain
or

the
as are

Athenians
were,

children

no

slaves,
comedies Terence.

such which M, Le
means

left

this enfranchised; appears and comedies the by us,

but governors, by the Greek

of

Plantus

and

Fevre.

X Socrates

himself

66

THE

FIRST

ALCIBIADES;

OR,

"which

they
a

called

the

Queen's
other that

Veil;
fine

and

that that

he
were

passed
tined desand

through
their So

great
to

only
several that

many furnish

provinces
were

princesswith
the

clothe^,
to

had

names

from

things they
say to There

provide.
wife
a

Xerxes,
whose

if any should go, and the king's mother; whole

estate

Amastris,
is at Athens hundred

the

of

"

citizen of

is not in
;

ahove the

three
town

acres

land,
is the

which
son are

he of

possesses Dinomache worth

war

of

whose

clothes minse son." founds

;

Erquies, and who and jewels all together

citizen is

scarce

* fifty

this What the

to

make

with "This

your
man

do you
success

paring prethink his

;

she

would

say?
his
are

of

designs on
for these esteemed
"

application,experience, and great wisdom the the Greeks only things that make
world."
is
a

in

the

But
man,

if

one

should

say

to

her,
of

This

Alcibiades is very when

young

not
manner

yet twenty
of he

years

who age, and who,

ignorant,
a

has

no

experience,
ately passion-

certain

friend
to

of

his, whom
he

loves, represents

him,
to

things
himself

to
;

cultivate

himself,

all ought above labour, meditate^to exercise that

and

after

having acquired

necessary, beheve not for this

as

might
a

word is

in war with engage of the matter, and

capacity that is the great King ; will says he is fit enough

"

the

be the wonder already." How great would Would ? of this she what On then not ask, princess does this young should giddy-brainsdepend ?" And if we he depends on his tell her, beauty, his fine shape, his and fortunate she not take for birth;" would us nobility, fools, consideringthe great advantages the kings of Persia ? have in all this above But, without us going any higher, think do the Lampyto, daughter of Leotichydas, the you wife mother of Agis, who of Archidamus, and all were be less astonished, if bom kings of Lacedemonia, would
"

he

one

should do
not
war

teU

her, that
to

as

ill educated your Alas among

to

as

you

scruple
with the
we

trouble
son women

head
! is

you with
not

have
a a

been,
of

design
know
to

making
shame,
better
war

her

it
our

horrible

that than

very what we any

enemies

ought

be,
of

to

undertake ?

make my

with

them

with my

likelihood

success

Follow the

advice

then,

dear

Alcibiades, and
"100.

obey

prece]^

"

About

sterling.

OP

THE

NATURE

OF

MAN.

57 of

which
'*

is written

on

the For the

gate
to

of

the

temple
have
not

Delphos,
as

Know

thyself."
as

enemies

are

snch

represent them
he. The

to only imagine conquering them If you these so necesrenounce sary apphcation and skill. are the glory too, of which renounce qnalitiesy are so you passionatelyamhitious. Can .Meib. then I Socrates, how explain to me, you For whatever no man ought to cultivate myself? speaks than more truly to me you.

them

you and you, of means

to deal witt

snch

yo^

Soerat, you We alone

I
;

can,

without
concerns

douht,
us

hut

this

does

not

respect
we are.
:

this

all,how
of

and who

ought to seek I speak no more

have
one
no

the

means on

soever many making ourselves

better my and
own,

less need

account your of instruction

than

on

than

you,

have

only

advantage above
What is that?

you.

Aldh. Socrat,

It is this: my
who Who It is yours. is this tutor is

tutor

is wiser

and

better

than

Pericles,
Alcib. Socrat, you before

God,

who and

yours? never permitted

of

me

to

speak
at

to

this I

day

that

tell you,

it is in pursuance that will never

of

his

tions inspirathe

you
me.

arrive

reputation you
Alcih, Socrat. You

desire, but
Socrates. jest,

by

It may
we

be

so.

But,
need

in
to

fine, it
take than
so care

is

still of

great

truth, that
All
men

have

great
we no

ourselves.

need You

this, and

Alcib. Socrates. Socrat, Alcib.

.

speak
in what shall is the

yet more untruth,

others.
as

far

it

concerns

mc,

Nor What Now

concerns

me

neither.

we

do

then

?
off laziness and softness.

Socrat. Alcib. Socrat. become.

time

to throw

It is very
Come

true, Socrates.
let
us

then,

examine
not

what

it is

we

would
*

Tell me.

Would

we

render

ourselves

very

good?
this goodness, and upon in Greek is g^ing to enlarge. Socrates good signifies, in any art or science, or accomplished, virtuous. excellent, improved the word And significations. evil,by the nde of contraries, has as many of what follows. is necessar}' for the understanding This remark
*

But

there

are

many

different

sorts

of

For

the

word

M.

Le

FevTB,

58

THE

FIRST

ALCIBIADES;

OB,

Alctb. Socrat, Alcib. Socrat,

Alcib. Socrat,
cannot

Tea. In what In that

For
sort

of yirtue? that

virtue

renders

man

good

and

fit.

what?

Forhusiness.
What be for
nor

business?

The
that

managing

of

horse?

It

that, for
that

Navigation?
What
business Alcib,

belongs to equerries. Is it neither^ for that belongs to pilots.

in

is it then? business

The

which

our

best

Athenians

are

employed.
Socrat, What do you
mean

by

our

best

Athenians?

Are

they the prudent or imprudent ? Alcib, The prudent. Socrat, So that, according to you, in any thing, he is good and fit for it. the imprudent are very bad
Alcib. Socrat,

when
for

man

that

is dent pruthing ; and

Without
A shoes. It is But

doubt. has all the

shoemaker

making
Alcib,
Socrat,

And

therefore

he

prudence is good for

for

necessary
that.

for

right.
he
is

and

very is a bad consequently That

That is certain.
same seems. man

imprudent
tiulor.

making

of clothes,

Alcib, Socrat, Alcib, Socrat,

then

is both

good

and

bad?

So
It

it

follows

from

this

that principle,
men are

your

nians Athetoo.

whom
Alcib, Socrat, Alcib, Socrat, Alcib. Socrat, Alcib, Socrat, Alcib, Socrat,

call good and honest you I mean. That is not what What do you
that govern know
mean

bad

then
to

by the good Athenians?

They
To No. Men?
Tes.

how

govern.

what?

Horses?

What

No,

none

sick men^ or pilots, of these. then? those that

mowers

Whom

do

something,

or

those

who

do

nothing?
Those

Alcib, Socrat,

that do
that
me

something.
Endeavour your
to

Those make

do what?

explainyour-

fidfiand

understand

meaning.

OF

THS

NATURE

OP

MAN.

fiQ

Aleib.

Those
as we

that

liye

together, and

make

lue

one

of

mother,
Socrat.
fioch
as

live in cities.
to

According
know how

yon

then, the good Athenians

such
men
as

are use

to

command

make

of men.*

Jlcib, Socrat,
masters

mean

so.

Is

it those

who
make

know
use

how
of
rowers

to

command ?

the

of

who gallies, Because how

to

Aleib.
SoeraU

No. this

belongs
the

to

that know
make
use

command and

pilots. players on
?

Is it then the

those

flute,who
for

of musicians
to

dancers
of

No,

doubtless,

this

belongs
That

the

masters

the choirs.

Alcib. Socrat,

is certain. do
men

What such

you
as

mean

then
use

by knowing
men

how

to

command Alcib, under

the

make

of other
men

?
live

I mean,
same

it is to laws

command

that

together

and

polity.
art

Socrat.

What

is this ask

then

that teaches
is the
same

to

command teaches
answer

them?
to

If I should
all the

command

rowers

you what of the

art

which

vessel,what

would

giveme ? you That it is the Alcib,

And
if I
to

art. pilot's

Socrat. teaches
Alcib.

should
musicians

ask

you

what

is

the

art

that

command I would

and

dancers?
art

answer

you,

it is the

of

the

masters

of the

choirs. How
those

Socrat.

then who
the

do

command

teaches to you call this art, which the make same politic body, and live
of

together under
Alc^. Socrat. How

same

It is the

art

goyemment? giving good

then is the

counseL
art

! what

giving bad
Alcib.

counsel?

Is it not
save

to Yes, certainly,

Socrat. do you
Alcib.

You

speak?

say very well : and does to what

to

pilotsthe art of their design to give good? those that are in the ship. of what good counsel then
of

it tend?

It tends

preserve is it that What

the

city, and

to

make

it

better

policied.
But

Socrat.

what

them
*

better
The

? policied

preserves is it that

cities,and

makes
not of

ought

or

ougLi
the

commaDd politicians

the xnagistratet, and

these

rest

tlie citiiens.

60
to

TUE

FIRST

ALCIBIADES;

OR,

be

in them?

And
not

ought or ought in good health, which ought to

not
as

if you should ask me what it is that it soimd to be in a body to make and

I would be

immediately
;
:

answer

in it, is health sickness do

and you

That that you. that which ought

think
so as

to

be

in

it, is

not

well

I? Alcib, Socrat. I think And the very same. should ask you after when

if you
answer

me

the
same

same

thing
that it from
are

of the the

eye, eye

I should is in for
a

the

manner.

That is

good condition,
and when of the
same

it has hinders

all

sary neces-

sight,

nothing
ears,

seeing.

And when

the

very they have

that need

they
to

to disposition

every deafness.

thing they

hear

weU, very and well, no

AiciB. Socrat,
or

True. And absence

now

for

what city, be in
a

is it which better

by

its

makes

it to

condition,
is well

sence prebetter

and policied, Alcib, bhshed banished Socrat. I

better

governed

think, Socrates, it is when

the of the do

amity
and

estaare

among
out

citizens, and

hatred

division

city.
you caU

What

amity?

is it concord

or

cord? dis-

Alcib, Socrat,

It is concord What about

certainly.
which makes

art is that

cities accord

for

example,
Alcib, Socrat,

numbers?

It is arithmetic.

And
with Without And with the
art

is

it this

that and

makes
one

particular persons
with

accord
Alcib.

one

another,
doubt. how do

each

himself?

Socrat.
one

agree
Alcib, Socrat.

himself of

call that art which makes each you the length of a about cubit? or span

Is it not

measuring?
and

Yes,
Then this

doubtless. cities
art.

particularpersons
is it not
the
same

accord

by

means

of

And

thing

about.

weight?
Alcib. Socrat. in what The And does very same. is that what it concord what of

which
art

you

speak,

consist,
of
a

and

is the
same

that

it?

Is the

concord accord

city the
himself

that

makes

producoi a particular

person

with

and

others ?

OF

THE

NATURE

OF

MAN.

Alcib. Soerat,

I think What

so.

is it ?

Do
me.

not

he

weary

in

answering
that with

me"

but

charitablyinstract
I think with agree the wife

Alcib.

it is this

amity

and
one

concord

makes

parents
and

their children,
her you husband. think
a

brother

another,
weU

with
do that she

Soerat, his

But
and

husband accord he knows

can

agree

with
the

wife,
Alcib. Soerat.

they
works,

will and

perfectly about
not

tapestry

which

how

to

make?

No, certainly.
Nor No
more

is there is it about
to

any

need

of

it;
a

for it is the women's

woman

work. with
not

possiblethat
the
use

should
;

her what

husband

of
a

arms

for

she

agree knows tains apper-

belongs
to
men.

it, this

being

science

which

only
Alcib. Soerat. which
are

It is true. You agree

then

that

there

are

some

sciences which
art

destined
for Who It
men; can

only
deny

for women,
it ? that

and

others

reserved
Alcib. Soerat. with

is

not

possible
about

women

should

accord

their

husbands
That And

all these

sciences.

Alcib. Soerat.

is certain.

consequently there will be

but

no

amity, seeing

amity

is

nothing
I
am

concord.
mind.
a woman

Alcib. Soerat.

of your that
not

So

when
be

does

what
;

she and

ought
when

to
a

do, she will

husband his does

loved

what

he

by her husband ought to do, he will

consequence. makes his
own

not

be loved

by

wife.
Alcib. Soerat. This Then every
one

is

certain which follow

that
to

cities well

policied, i"
in them.

not,

for

employment
a

Alcib. Soerat.

However,
How do

Socrates,
you say ? in it ?

methinks Can

city

be

well

poHcied

Are we not agreed that it is having amity by amity that a city is well regulated ; and that otherwise there is nothing but disorder confusion? and But Aleib. it is this very thing that yet, methinks, mind his own one produces amity, namely. That every
"

without

business.
Soerat.

You

said

the

contrary but

just

now*

But

62
must

THE

FIRST

ALCIBIADES;

OR,

endeayour concord
there do be
not

to

understand
established about

you;

what

do

you

sayf
What!
and

That
can

well

concord

produces amity? some know, things which

others

understand?
is

Alcib. Socrat,
one every Alcib,

That When

impossible.
do,
does

do
A

he ought to does what one every is unjust ? is just,or what what ! every
one

pretty question
Hence it

then

does

what

is

just.
Socrat,

foUows,
cannot

that love

when
one

aU

the

citizens

do

what

is

just,yet they
*

another.

AlcU), Socrat.

The What and

consequence then is make be of

us

is necessary. this amity or

concord,
whom

that counsel you it be

can ;

accomplish
so

capable
number I cannot

of

giving good
what
to

that

we

your in whom

best

may citizens

the

of those

call

? for

comprehend
Sometimes it is it is not

is, or
found
in

it is to be persons, it seems

found.
and

in certain

sometimes
words.

to

be found

them,
what

as

by

your

Alcib.

Socrates, I solemnly protest

to

you,

I know in

not
a

long
not

have I say myself; and run a in an ill condition, without time Do

not

great risk

being
should
are

perceivingit.
are

Socrat.

be

discouraged, Alcibiades,
condition
be
a

perceive in
of

what

years

age

it would of

you difficult
to

if you till you for

fifty
to
cover re-

matter
care

you

yourselfout
now,

it, and

take

of for

yourself: but
to

years, your distemper after the

at

it is the fittest time

manner a man

you

feel your

you

do.

AlcO), But
hedo7
*

when

feels

his

distemper, what

must

This he

consequence
not

is very

certain the

j^ Alcibiades
of it.

acknowledges
I have

it,

but

given a hint it but is fit Socrates* to of it in the Argument explain thought ; His design is to shew, that when here at length. men precisely do of what business, they only take care selves, belongs to themonly their own the of limit tliemselves and to so knowledge particular things, of universal and do not rise up to that of the essence is things, which that union and the concord the whereas knowledge produces only ; and sion. diviknowledge merely of particular things produces disorder concord Therefore, to make reign in a state, it is not enough
reason

does

yet understand

for

every

one

to

take
care

care

of what
teach which him has

he

has;
to

he his

must

take

care as

of

himself

too.

This

will love

love

neighbour

self; himean

and

it is

only
and

this

God

for its

that principle,

produce

concord

union.

64
Socrat. Do

THE

FIRST

ALCIBIADE8;

OR,

not

we

make whole

our

feet better ?
And

by
is

another
not

art,
the

which

meliorates art?

the

body

this

gymnastic
Aldb. Socrat,
care care

Yes, certainly.
It

of of

our

the

by the gymnastic art art feet; and by the shoemaker's feet. things that belongs to our
is then
we

that that

we we

take

take

gymnastic
art
our

art

that It
;

hands.
our

by the and hands take care of our by the goldsmith's ; of the that take we care things belong to is by the gymnastic art that take we care
and
care,

It is

of

bodies
we

by
of

the the

weaver's

art, and
that

many

other
to
our

arts, that
bodies. Jlcib. Socrat, of
care

take

things

appertain

This
And

is

beyond aU doubt. consequently the art by

not

which

we

take
we

care

ourselves,
of the Alcib, Socrat, So

is

the

same

with
to
us.

that

whereby

take

things that belong

it
seems.

Hence

it foUows,

that you,

when
you

you
not

take take

care care

of

things yourself.
Alcib, Socrat, of ourselves Alcib. Socrat, I

the

that

belong

to

do

of

That For
and

is certain. it is not of the

"

by

the

same

art

that
to
us.

we

take

care

things that
then

belong
that
we

acknowledge it. art is it By what

tell.

take

care

of

our

selves ?
Alcib, Socrat, I cannot We
can are

which better
;

we

make that

already agreed, that of those things any

which
we can

it

is not

that
to

by
us

that

belong
ourselves.

but

by

mehorate

Alcib. Socrat, if
we

It is true. Can
not
care we

know know

the
what if
we

art
a

of

making
is ? know

shoes
or

better,
art

do

first of

shoe
not

the

of
a

taking
ring is?
Aldb, Socrat.

rings,
cannot

do

"first what

No,
Can
we

that
we

be.
know what what
art
we

then

it is that
ourselves

makes
are

us

better,
Alcib,

if

do

not

first know

It is But it

Socrat.

And

was

absolutelyimpossible. is it a very easy thing to that some ignorant person

know
wrote

one's

self?
trivial

that

OF

THE

NATURE

OF

MAN.

G5

pfecept
18

on

the

gate
every

of
a

Apollo's temple

it, on Jlcib,

the

contrary,
to

thing
?

of

? Or Delplios and which great difficulty,

at

is not

given
For
to

man

was

given
be
a

my all

part, Socrates,
men

I have

often

thought
to
me

it

and

yet

it has

often

seemed

to

thing of

Socrat. still

great difficulty. But, Alcibiades, let it be easy

very that when what
we
are once care we we

or

difficult, it is

certain,
while

know

it, we
to

immediately
of ourselves
never
:

and

easily know
the

ought
of

take shall
care.

whereas
to

ignorant
the
nature

it, we

come

knowledge
That Come
* essence soon

of

of this

Alcib.
Socrat,
out
we

is

beyond
on

all doubt.
:

then

by
to
are

what

means

shall

we

find
this
are

the

of find

things
we

speak universally? By
ourselves
:

shall

what
essence,

and be

if

we

ignorant
ourselves. Alcib,
Socrat,

of

this

we

shall

always

ignorant

of

You

say Follow

right.
me

close
are or

then,
you with

of God: with
some

With
other

whom person, it is with I in like that

conjure you in the now discoursing?

?

name

Is

it

me

Jlcib, Socrat,
you
:

No,
And

you.
manner now

discourse

with

none

but that

it
'

is Socrates

speaks,

and

Alcibiades

hears.

Alcib.
Socrat,
to

True. It is and
to

by using
use

words is
one

that and

Socrates
the
same

speak,
Alcib.

words,

speaks : thing.

for

It is so, without

doubt.

ligence, things, aiiroroavrd, is the divine intelof the eternal idea, the beings: and the singular only cause formed this idea. So that there is the on airokKaffTOVt thing essence, first is know the Divine the to one's of knowing self; two are ways a^d the from that to descend to soul, by following the Intelligence, the other in all-wise had Creator which the creating it : and designs from the different the soul as a being body, and to is simply to know
*

This

universal

essence

of

be

convinced
;

that

that

alone leaves is

is the
this

man.

Tlie

first is the and

most

fect per-

however,
to

Socrates which

at

present,
:

applies
to true

himself
resumes

only
it, and

the from

second,
the of the

more

knowledge
Eternal
see

of the

easy soul

but

he

afterwards

raises

Alcibiades
as

the

sideration con-

Idea, in which
his soul, and

alone,
solid

in

the
to

light,a
whoU

man

may

perfectly
of Socrates

all that most

belongs

it. The

argument

is

worthy

the

theology.

66
SocraL

THE

FIRST

ALCIBIADE8;

OR,

Are
uses,

not

he

wlio

uses

and tiling,

the

thing

which

he

different ?
do you

Alcib, Socrat,

How For

say?
a

example,
tools,
with the
cuts

shoemaker with he his

who

uses

knives,
is different

lasts, and
from the the

other knife
not

knife, and
A
man

which
same

cuts.

that
on

plays
which

on

harp, is plays.
Alcib,
Socrat.

thing with

the

harp

he

That
This
a

is certain. is what I and asked the you

just
he

now

whether
seem

he that
to

uses

thing,

thing

uses,

always

two different you Alcib. So they seem

things?
to
me.

Socrat.

But

the

shoemaker
too.

does

not

only

use

bis

tools, but his hands

Alcib. That He That We is

beyond
uses

atl doubt.

Socrat.
Alcib.

also

his eyes. is certain.

are

agreed that always different from the thing Alcib. is agreed between That
Socrat. Socrat. other
So that the the shoemaker hands and

he
he

who
uses.

uses

things

is

us.

and

the

thing

than is

eyes, which

harper they

are

some use.

both

Alcib. Socrat,
Alcib. Socrat.

That Man Who That

plain.
his

uses

body.
a

doubts which

it ?
uses

thing,

is different

horn

the

thing

which

is used.

Aldb. Socrat. Alcib. Socrat. Alcib. Socrat.

uses

Yes. Man then is it. is

man a

different

thing

from

his

body f

I believe What

then?
I cannot tell
me

Indeed, Socrates,
You
can

tell. that
man

at

least

is that

which

the

body.
That Is is true. there any

Alcib.
Socrat.

thing

that

uses

the

body beside?

the

soul?

Alcib.

No, nothing else^

that the

the

designs to prove, soul, than all the other

He

body

is

no

less which

an

instrument
it usei.

of
.

remoter

instroments

OF

THE

NATUKE

OF

MAN.

07

Socrai.
Alcib. Socrat.

It is that that Most

goyeniB. is but is forced

to

certainly.
there
no man oon-

I belie?e

fen
Aleib.
Socrai.

What? That
or
man

is

one or

of tlie

these

three

things, either
of

the Now

son],
we

are

body, agreed that

the
we
are.

compound
which

them

both.
the

man

is that

commands

body.
Aicib.
Socrat.

That
What

is For So

man we

then? baye the

said

Does
it is not is

tbe the

body
man man.

command

itself ?

No.
that.

that

mands com-

that

body

the

Alcib.
Socrat,

So Is

it

seems.

it

then this

body

? and

shall

compound that compound be the man

the For since
one
*

commands

the

Jlcib. Socrai.

That

may

be.
less. of

Nothing
as we

them

does

not

command,
both should Alcib. Socrai. of soul either
the
man.

bave

command

already said, together.

neither the
man

it is

impossible they

It is yery

true.

Seeing tben
body
man are

the
;

body,
it
or

and
that

is

compound absolutely necessary

nor

the

be

nothing

at

all,

that

the

soul

alone be

Alcib. Socrat.

Most
Shall alone

certainly.
I demonstrate
to

you

yet

more

that clearly

the

soul

is the I

man?
this is

Alcib.
Socrat.

No,
We

protest,
not
;

sufficiently proyed.
this truth with aU and

baye

yet sounded
it is

the
that it

accuracy
may
serve.

it deseryes

but

sufficiently proyed,
it

We
we

shall haye

sound found

farther,
what
we

and

penetrate

better, when
because
Alcib. Socrat.
we

it

required a
It is what
first seek

just now longer inyestigation.

out
we

quitted,

What

is that?

said but
know the of

now

that

it is of

necessary

would

to

yery

essence
we

speak uniyersally ;
*

instead

which,

haye

things, to stopped to
which doet^ for

For

besides

that would

this is
then

contradiction, seeing
there is not soul and )
a

that third the

not

command
two to

command;

thing

these

command

together.
is under

If

the

body

both

command,

what

is it that

their

command

THE

FIRST

ALCIBIADES;
essence

OR,

examine

and

know

the

of

For we perhaps that is sufficient. more properly and preciselyourselves, Alcib, Socrat, That So

thing ; and particular find nothing that is can

than
our

souk.

is very certain. then this is a principlevery and I

converse

well

established,
use

that when

discourse,
this is what

you it is
we

together, by making
with Socrates
to

of And
to

soul that converses my said that just now,

not

yours.

speaks

Alcibiades, by addressing words

the

body which

is I do

exposed
not
see,

to

to Alcibiades eyes, but my that is, to his soul.

himself, whom

Alcib. Socrat.

This He
to

is evident. then know who

our

requires
souls.

us

to

know

ourselves,

requires us
A Icib. Socrat,

I beheve He who but

it. knows does his

not

body only,
know know
nor

knows

that

which
a

belongs
as

to
a

him,

himself.

Thus,
nor a

sician phyas a

physician,does
as a

not

himself,
a

ling-master wrest-

wresthng-master,
All persons
are so

husband-man

husband-man. of that and the hke do

of these far from

and professions,

those

nature,
not

they
their

know makes

themselves,* k^pwing what belongs to them particularly :

them

art

adhere

to

what

is

yet

more

than that which foreign to them properly belongs to them. For only those they know things that appertain to the it in health. body, and by which they cure, and preserve Alcib. Socrat. AU this is very
true.

If, therefore,
is
no man

it be

piece of
of these

wisdom

to

know

one's
is wise

self,there

of any

professionswho

by
I

his art.
am

Alcib. Scrat.

of the

same

mind. this
reason

And

it is for

all these of
a

arts

appear
man.

vile and
*

sordid, and
and
; but

consequentlyunworthy
of know exercise
it

good

Physicians
the

masters

indeed
to
a

apply themselves
degree.
of Medicine,

to
as

know

body

they

only

certain Art

For

Hippocrates
content

of the says in his Treatise with what thems"^lves knowing

Ancient
man

they
what may
some

is, with

respect
:

to

he
occur

eats

and
to him

drinks, and
from any

to

the

exercises

he So

performs
that of it.

and

what

of these
but

things.
not

they only know

It is more

certain
to

qualities of
the
essence

matter, of the

the

essence

easy

know t The

soul, than
of
a

that

of the man,

body.
is that

and

only labouring

art to

truly worthy

good

of

knowlxig"

perfectionatehimself.

OF

THE

NATURE

OF

MAN.

69

Alcib,
Socrat.

It is very true. Well then, to return

care

to

our care

principle, every
of that

man

that

takes
to

of and

his
not

hody,

takes

vrhich

longs be-

him,
I

of himself.

Alcib, Socrat.
nor

grant

it.
man

Every
that

that

loves
to

riches

loves
but

neither
loves
a

self him-

which

belongs

him,
and

thing

which that

foreign to him, yet more whjich belongs to him.

I think
so.

is

which

only respects

Alcib. Socrat.

Then,
he

affirm,
does
not

that

according who employs

his

to

this
care

his

principle one may to heap up riches,

Alcib, Socrat.

manage It is most If

affairs well.

certainly so.
has has been
not

Alcibiades,
but with Alcib, Socrat.
must
one

one any that person

in been

love

with
with

the

body

of

in love

Alcibiades,
him.

of those
am

things that appertain to

of it. love soul. with

convinced

That
one

be Icib,

who is in person his is in love with that is

a

Alcibiades,

That And your

ntcessary
is the retires

consequence
reason

Socrat.

this

that the

of your principle. that who person of this

only

loves
to

body,

when

beauty

body

begins

decay.
It is true. But
one

Alcib.
Socrat.
*

that

loves

while

make

any progress better man. yourselfstill a

you

make

soul retires never your in virtue, and day every

A Icib. Socrat.

That

And

is very likely. is the this likewise does of your

not

reason

that

am

the

only person
after the
are

that

leave

flower

beauty

constant you, but continue is faded, and all rers admiyour

retired.
You
not

Alcib.
you Socrat.

very
to

much

oblige me,
me.

Socrates;

and

treat en-

abandon
then

Labour

with

all your

might

to become

every

day

more

and

more

beautiful. j*

So

this

passage
a

ought here,

to

be

translated.

The

Latin

interpreter!
often
the

have

made

mistake

not
"

remembering
M. Le Fevre,

has Isiag,

niiication
t

of the

present
he
means

time.

By

beautiful

virtuous.

70 Alcib.
Socrat,

THE

FIRST

ALCIBIADB8;
to

OR,

I will labour As
matters
son

become with

so.

stand

yon,
never

it is easy

to

judge
yet,
the
is

that Alcibiades^ the

more '*'

of Clinias,

had,

nor

has

than

one

friend, and
the
son

this

faithful

friend

lovely Socrates,
Alcib. Socrat. It is very But did you
to

of

iSophroniscusand-Fhenareta.
tell
me

true.

was

before
to

you but
me,

not
a

when and

I met

moment,
know

sign

speak

to

why

that you de* a I was the only person

you, had

that

that had Aldb.

Socrat.

left you ? not I told you it is true. so^ and You the know now reason loved you,

of it

it is because

belongs only loved what The to you. belongs to you begins beauty of that which to own decay, whereas beauty begins to flourish. your do if suffer yourself to be corrupted by the And not you deformed, I will not forsake you more people, and become
I

always

and

others

as

long
t
the

as

I live. with

But

much will

in love

I very much the applause of this many

fear, since
the

so are you that people, you

destroy yourselfby
lot of of
we a

as unhappy disposition,

it has

been
the

great

of

our

best

Athenians. have
remove me
a

For "Bir that

people
;

the

outside fair

but

magnanimous % Erectheus ought to look into them, and

hides the them from
us.

coveringwhich
and take What To

Beheve

then,

Alcibiades,
Alcib. Socrat.

precautions I
be

give you.
instructed in what with the

precautions?
exercise

yourself,and
before
;

is necessary to be known, afijedrsof the commonwealth with

an

you that

intermeddle may
may be
not

you

antidote
fatal
a

and

that

you

tified always forperish in so but vour endeato

contagious and
Alcib.
to

conversation.
is very by what

AU

you

say
me,

well, Socrates;
means we

explain to
That

may of

be^ aUe

take

care

of ourselves. is done

Socrat.

already:

for

first

all

we

have

He

jokes
beauty,
was so

on

his

own

to

the
t

fine in

air, and
lu?e and

He

deformity and low birth, whieh nobility of his rivals. with the people, that he did not
to

he

oj^kmm
to

cease

stow be-

tareh
was

on ly^fts them, of a speaks

present
of

them

with

shows be

and made

plays.
when

Phibe

distribution carried
one

money,

which bosom.

very young, t Erectheos

and
was

quails in his
first

of the

kings

of Athens.

/2 Socrat,

THE

FIRST

ALCIBIADES;

OR^

You
an

have you

observed
see

then, that
own

as as

often in
a

look
that
*

into

eye,

little part wluch

because It is true. Then look which Who For
an

your is called

image,
a name

yon glass,in it.

as

by

which
that

a signifies on

baby,
Alcib, Socrat.

it is the

image

of him

looks

ought

to

into

it see eye, that may this part of it, which has it ? should
or on

into is the

another
most

eye, beautiful,

and Alcih. Socrat. of the

alone doubts if he

the

facultyof seeing.
looks other any unless it object,
on

fix his any

part
were

body

like this
of itself. Alcib, Socrat,

of man, part of the

other
sees,

eye

which

it would

see

nothing

You

are

in the
an

right.
eye

Therefore,
another

look

into

all the

virtue That

eye, of it resides, that is certain. dear it not

itself, see ought to eye that would and into that part of the in which is, the sight.
is it not soul

Alcib, Socrat, soul into

to

My Ought

Alcibiades,
to

just
to
see

so

with

the

look

into

the

itself, and
is

that

part f of the soul

is in

in which

all its

virtues, that

say,

wisdom,
itself

behold

ingenerated? Or else ought it not to other some noble, which thing yet more
in
some

thia part of the

Alcib, Socrat,
more

soul

sort

resembles

So But

methinks,
can we

Socrates. find in any which

part

of

the

soul

which wisdom

is

divine

than

that

knowledge

and

reside?

There what

is
sense

fault has read

or

in the

Greek

which
which

for It

Kopv"pi^v here,
Kopijv,
that

ought to be pUla, a poppet

t That
to

is, the

I wonder to find left there; signifiesthe top of a tTdngf apple of the eye ; copii, pw We

baby.
our

is, into
with of the
in it ; ;

intellect
wisdom

or

understanding.
here

ought

strictly
In is

remark

what

Socrates he
it

expresses

himself.

speaking
its
own as

soul
that thi-"

uf

man,

acknowledges,
to it

tiiat wisdom

nerated ingelines
to

is, that
is

comes

it from

without,
And

for
a

it is not few

light
he

derived
the

fnto

from

God.

lower,

speaks

of

Divine and

knowledge say, in which in which they reside ; because

wisdom. of The
have More Latin

Intelligence, he does wisdom are Ingenerated;

it is wisdom

not

choote
says
souree

but the this

he,
of

itself, and
not

interpreters, who
uU

did of

pry

into

accuracy

Socrates,

spoiled

the and

beauty

these
to

passages have been

by

the"
used in

translations.

attention truths.

fidelityought

handling

theological

OP

THE

NATURE

OP

MAN.

-j

Ale^. Soerat.

No, certamly.
It is then in this in this diyine

soul,
soul the if

of
we

which

ours

is but behold
it
;

the
our-

image ;
to

it is
to

ought

to

selves,and
say,

contemplate
and

whole
we

Deity

in

that is

God,
This To

Wisdom,

would

know

ourselves

perfectly.
Alcib, Socrat.
seems

know

very one's

probable.
self is

wisdom,

as

we

have

both

agreed.
Aleih. Socrat, It is true. While
we we

do

not

know know he

ourselves,
either who
our

nor

are
or

wise
our

with evils

this
;

wisdom,
it is not know

cannot

goods
not

for

possible that
that what

knows
to

Alcidoes

biades,
indeed
Alcib,

should

belongs

Alcibiades

appertain to him.
It is

Socrat.

know
to
us

that
:

impossible. It is only by knowing that which belongs to

if
we

ourselves
us,

that indeed
to

we

come

to

does

appertain
us,

and know

know has

not

what

belongs
to the

neither

shall
to ts,

we

what

reference

things

that

belong

Alcib, Socrat.
are some

I confess We

it. did ill to agree, that just now though they do not know which

therefore who that

there
selves, them-

persons, yet know the For that

knowing
to them. to

things
these

that three

belongs to them, without appertain to that which belongs know one's self, knowledges, to
to
one,

know

which

belongs
that the
same

and

to to
same

know
one, man,

the
are

things
linked the

that

appertain to together ; they are

effect of
Alcib. Socrat.
one

which action
art.

belongs
of the

and

and

the

It is very likely. that Now, that man

knows know

not

the

belong
others. Alcib. Socrat.

to

himself,
That And he

neither

wiU

those

things that that belong to

is evident. if he know is
a

knows what

not

what
to

belongs
the

to

others,

neither
Alcib.

wiU

belongs
a man so can

city.
be
a

That

certain such be

consequence.
never as a

Socrat.
;

Therefore he
cannot

good
so

man statesto
at

nay,
a

much

good

master

govern

family ;

what

do

I say ? he
E

cannot

much

74
govern

THE

FIRST

ALCIBIADE8;

OR,

himself,
not

for he he

knows is

not

what

he

does

and
be

if he
free

knows
from

what

does, it

impossihle he

should

faults. That And is

Aicib, Socrat. in and him

impossible indeed.
commits If he does

if he

privateand
as

public?
?

faults,does is does ill,

not

he he

not not

do

ill both ?

miserable
that

he

is miserable,

he

involve

those

obey

in his misfortunes Alcib, Socrat. Who Then

can

deny
it is be

it ?

not

good

nor

wise,
Then I

should

possible that happy.

persons
are

he

who

is neither

Aldb, Socrat. Alcib, Socrat,

No, certainly.
all vicious it.
cannot

miserable.

acknowledge
Then
a man

deliver

himself

from

his

misery by riches,
Alcib. Socrat. That So

but

by

wisdom.

is certain.

dear Alcibiades, cities have no need that, my either of walls, or ships,or arsenals, or troops, or grandeur,
to

make

them

happy

the

only thing they

the affairs of the virtue.

need

is virtue.

And

if you

would
must

manage

commonwealth

well, you
Alcib. Socrat. Alcib. Socrat.

give your
is
can an a man

citizens truth.

This But How Then virtue

not

evident

give that
?
first of

which

he

has

not

should you and

he

ought

all to
man

consider
who

how

to to

acquire
take
care

only
of

must so every of himself, and the

desires

thingsthat
that

him,
that.

but

also

the

and city,

the

things

to belongbelong to

Aldb. Socrat.

This

is

beyond
you

all doubt.
to ought not to consider how city,a large extent of empire, your of doing what but only please, you

Therefore

or acquire for yourself,

and how

the
to

absolute

power

acquire wisdom
I believe For if what

and you and will

justice.
say. your

Alcib. Socrat.

you

city govern

yourselves

wisely and justly, you

Aldb. Socrat. I
am

please God.
of that.

well you

convinced wiU

And I

if, as justly,

behold just now yourselves you which alone is always in the Deity ; in that splendid light, capable of giving you the knowledge of the truth.

govern told you,

yourselves wisely

and

OF

THE

NATURE

OF

MAN.

75

Aleib, Socrat,

This For
see

seems

very you

reasonable. behold

while

yourselves in
see

this

light,
true

you

will

yourselves,and
doubt.
so

will

and

know

your

goods.
Alcib" Without And

^Socrat,
AlcUi, Socrat. for

you

will

always
what shall

do

what

is

good.
answer

Most

If you

certainly. always do
you, you is very

is be

it, and
Socrat.

warrant

good, I dare always happy.

case,

Alcib.

Your But

warrant

good

in this

Socrates.
stead ininto will full will

if you yourselves unjustly,and govern of beholding the Deity, and look true light,

you

that do

which

is

without

God of

and

full

of

darkness,
and such because
as

you
are

nothing but the works it cannot of impiety : and Imow not yourself.
Alcib. Socrat. that has
no

darkness,

be

otherwise,

you

am

of the dear
*

same

mind.
to

My
has

Alcibiades, represent
to

yourselfa
pleases, and
from

son per-

power what

judgment;
mischief suppose
a

any is to be will has

no so

do

thing
not

he

yet
and
ample, ex-

expected
befall
to

him?
For

what

is there sick

that
man

him?

power

do whatever in

comes

into
a

his head,

that

he has

understanding
that will his be
no

rage
or

against

him,

every restrain him

body,
;

what

person the event and

physic, is dare speak

of this ?

in
to

He

will, without
incurable.
Alcib. Socrat.

doubt,

destroy

body,

render

himself

It is very

true.
some

Suppose
and he skiU

person
a

in

ship, who
have what

has the

not

the

judgment
to

of

do

what befall

thinks and

pilot, should yet fit ; you yourself see

those that

liberty
tainly cer-

must

him,
must
case

abandon

themselves

to

his

conduct. Alcib. Socrat.

They
The
;

aU

necessarily perish.
same

is the of

with their be

and cities,republics, ruin is certain.

aU

states

if destitute

virtue,

Alcib. Socrat. be
*

It is

impossible it should Consequently, my dear

your business
is

otherwise. would

Alcibiades, if you
to

happy,
Wlien the

is not

acquire a large extent

them

wisdom limits

wantinpr, absolute duty,

feet. and their

power induces

beyond
and

of their

always transports to trample

men

gion reli-

justiceunder

76
of

THE

FIRST

ALCIBIADES;

OR| to

empire
jildb. Socrat.

for

yourself or
true.

your

republic, but

acquire

virtue.

Very
And

before

this

virtue

is say

acquired, it
for
a

is but
to

better
for
mand. coma

and
man,

more

to

advantageous, I is obey him who

I
am

do
the

not most

child,
than

virtuous,

Alcib, Socrat. Alcib, Socrat.

of the what

same

mind. is also
most

And Without That and

is best

beautiful.

doubt.
which suitable. is is
most

beautiful

is likewise

most

becoming,
Alcib. Socrat.

That It be Most Then So it

a

beyond dispute.
then

is

becoming
that

and

suitable for him.

to

vicious

person
Alcib,

to

slave, for
vice
seems.

is best

certainly.
is
a

Socrat, Alcib, Socrat.

a

vile

thing, and

suitable

to

slave.

And

virtue

is

noble

thing, and

suits

only

with

free

man.

Alcib, Socrat,

That Then with Most Well in

cannot

be

contested.

this slaves.

vileness

ought

to

be

avoided^

which

only

suits

Alcib, Socrat.

certainly,Socrates.
then,
what dear Alcibiades, my condition are? Are you of mind, so becoming a do you in of
now

perceive
noble birth
;
or

you
man

this your

disposition
Ah,
you But

Alcib,

Socrates,

perceive
how
not

very

well

am

in

the

condition
Socrat.

speak
do

of.* know I dare

to

pf this
a man

condition,
of your make

you which ?

deliver
when

yourself
I

out

name,

speak

of

Alcib.
*

Yes,
Socrates

I do.
has
to

After

confounded

the

pride of

Alcihiades,

he

gives
this

finishing stroke
sentence

terrible because It
is

to pronounce lay him low, in reducing him That is he against himself, only worthy to be

slave,
free.

he upon with
a

has

no

virtue, since
without

it is virtue that of and

alone Plutarch

that

makes says,

men

this,
the

doubt,
reasons

Alcibiades,
a

struck

victorious the

Socrates,

was

like
him

cock^
the

that and

9fter
that and

long fighthangs
him
out

wing,

yields himself
touched

conquere4
to

Socrates made

by his ingenious discourses

pour
a

quickf

flood

o^^^m^ts.

OF

THE

NATURE

OF

MAN.

77

Soerat. Jllctb, I

Well,
shall You What You Well the future
:

how deliver
do
not

can

you

deliver if

yourself? pleases.

myself,
say I

Socrates

Soerat,
Alcib, Socrat, Alcib.
us

weU,
say if if tb.en

Alcibiades.

should should

say, I say

God
God
;

plea^eii.
pleases
you
* now

then,

and

add,

let
me, to

for I
as

change
is
to

persons say, I made will

shall make
me.

personate
my
court

and you,

you

that have

you
If

hitherto
my be and said

yours

to

Socrat,

so,

dear
of

Alcibiades,
the love
a

what have for

is you

reported
;

of

the
it

stork,
has

may

for in

after your and

hatched this that It

to

nourished love old be shall age.

so

little his

winged
turn to

love

bosom,
nourish
Alcib.

httle in his

take

cherish

shall

and

from

this

day

will

apply

myself
Socrat.

righteousness.
I desire you in that may, this I

through
design
;

the but I

whole

course

of I
:

your
it

life, persevere
much. of the Not

confess, temper

fear
but

very force

distrust that

your

good
in this

the these
too

examples
I you

reign
for

city, they

occasion

apprehensions.
strong
both
for

tremble
me.

fear

should

be

and

This
ffov

passage

is

corrupted
or

in
(og
ov

the

text.

It

should

be I

read toUl We

iaq
he
see

vjcb your Socrates for it the will

kTraidayutyriGTjVf
or
f

kfii liraidayutyrieai,
03

pedagogue
has been

schoolmaster,

you

Imve

been
as

mine.
his in

constantly

following designs
to to

Alcibiades follow teach Socrates him.

schoolmaster;
his
turn ;

future,
be
to

Alcibiades of

but had

learn for

him,

and

not

In went of Fevre,
to

Greece

they

schoolmasters
and and there
were

their

children,
masters but

because
but

they
for M,
"

public
first In

schools, quality
the the
lation trans;

no

priyate
of them
to

persons Le

the

they
it

made
was

use

rarely.
an

requisite
or

put

equivalent
not

term,
floonded

because well.

word

pedagogne,

schoolmaster,

would

have

THE

SECOND

ALCIBIADES;

OR,

OF

PRAYER.

THE

ARGUMENT.

PiETT that with favours For

is the

only piety
:

spring
by
our

of
we

our

happiness, keep
up
to
a

and

it is prayer

alone

nourishes

this

contintUJ and

correspondence
draw consists down in with his

God,
upon

represent
us. are

necessities the the

essence

him,
of soul
to

So

that

religion

prayer.

prayers

properly
God
our nor

sallies in

of order
so

penetrated
request darkness,
our
own a

piety,
But know every would there
is
so so

discoyering
our

to

its

misery,
with evils
to ;

remedy.
that
we

passions
our

fill

minds
our

much

neither

goods
such

but
as

following
would be
to

desires us, and

day,
become

offer

petitions
if God

God,
should
as

fatal
us.

to

real of
so

curses,

hearken prayer ;
we

Therefore
that

nothing
much much dbuse know

great
and and

importance
attention,

nothing
go about

requires
with

prudence
temerity
;
our

and

yet
Plato

nothing
opposes
must is

negligence.
that evils if
;
we

here pray

vigorously well,
of that Till
we

this
to

and

teaches,

would the

learn

goods
;

and

that that teach

knowledge
alone pray.

this
can

only

taught
the

by

God

and of

consequently,
our

it is God
us

dissipate
we

darkness

souls,
prayers
are

and of in

to

then

cannot to

safely

make

any But

ourselves,
meantime need in the this soul of

without
to

being
continue Divine of

exposed
without assistance?

great

dangers. though
would would ask her
time
we

we

the

prayer, There

are

in

continual
or

the kind
to

be be evils
some

stupidity
more

pride
for she this

inaction.
in

Certainly silence,
God has than

it
to

eligible
God,
when under
a

continue ask in

of

desires

to

good; inspiring,
us

but
even

given
the
to

help
darkness,
to

ignorance,
which that
men

during
ourselves
in this

of
and
ours.

prayer of

teaches he
are

to do

abandon
his
own

him,
not
most

request
Of all
to

him,
prayers and
once we

would

will

us,
is

and the

the

capable
would and
; him

of

making,
men

agreeable
Wlien ask of his
is

God,
has

this

Socrates

have

continually
us,
we we

make. tfaen

God him what

enlightened
think necessary of
;

instructed for that

shall

seeing
which
never

shall
is

speak

only
which because

by
he

Spirit, always truly

we

shall

request
to

truly good,
to to

willing
us.

grant

and

will

fail

give
teach

it,
in

he

loves

This

is what

Socrates

design

THE

SECOND

ALCIBIADES;

OB^

SOCRATES^

ALCIBIADES.

Socrat,

Alcibiades,
?

are

you

going
is my

into

this

temple

to

say

your

prayers Alcib, Yes,

Socrates,

that

Socrat. eyes
some are

Indeed

fixed

on

seem you very the ground* like

design. thoughtful:
a man

see

your
on

that

is

thinking

serious matter. very should I think What Alcib. Socrat, What should
;

on,

Socrates?
on!
on some

thing, I suppose whether God, teU me,

Gods,
either and in

you for when

or

think

I beseech
we

you,
our

in

very the

tant imporname

of the

address

prayers

to
us

public
us

private,do they
?
Do

not

grant
hear

some

things,
Alcib,

refuse

others

they

not

some

sons, per-

and

rejectothers?
That Do of ask is very
not true.

Socrat,

you

think,
and

then,

that

great
aware

deal
we

precaution
the Gods is

prudence,

requires a prayer lest before we are

we

great evils, while

think

we

are

requesting what

be disposed good ; and lest they should is requested of them? to grant what as they granted CBdiwho prayed that his children pus's petition, might decide their This rights by the sword. unhappy father, who bim from the to remove might have prayed to the Gods that oppressed him, drew miseries self himmischiefs on new by his horrible imprecations ; for his petitionswere of terrible calamities to his heard, and this proved a source I need relate to you. not family, the particulars of which Alcib,

But,
any

Socrates,
man

you

believe

you in his

tell
senses

me

of would

mad have

man;

can

made

such

Sdnd
wise.

of prayers Then Socrat,

?
to

be

mad,

you

thinks is opposed

to

being

Jlcib, Socrat, others

Most Do

certainly.
not

you

think

that

some

men

are

fools, and

wise?
Yes.

Alcib, Socrat,

Come,
them weU

then,
;

let you
are

us

endeavour
agree that

to

know
are

and
some
are

tinguish disthat

for

there

are

foolish, others
Alcib.
I do
so*

that

wise, and

others

that

mad.

OF

PRAYER.

81

Soerat.
Jlcib.

Are
That These

not

some

people
the
same

in health, and

othera

sicli

is certain.
are

Soerat, Aleib, Soerat, in health?

Alcib,

not

persons.

No, certainly.
Is there
a

third

sort, who

are

neither

sick

nor

No

that
a man

cannot must

he. be necessarily in health

or

Soerat,
there is
no

For

sick,

medium.*

Aleib. Soerat,

So

I think. is it the
same

But

thing

with

respect

to

wisdom

and

folly,in

Aleib. Soerat, foolish

one
or

your How do I ask

opinion? say? you

if
a man a man

you,
or

must

necessarily be either
medium
a

wise ?

is there
a

certain
nor

which ?

makes

become

neither

wise is
no

fool

Alcib, Soerat, Alcib,

Soerat,

No

there
we

medium.f
be necessarily
one or

Then So

must

the

other.

I think. you
not

Did

just

now

grant,

that

madness

is

opposite to
Alcib, Soerat,
as

wisdom

Yes. And be that neither

errant

there wise

is
nor

no

medium,
foolish ?

or

such

tion condi-

to

Alcib, Soerat,

I did But

it.
the
same

is it

possible for
it?

thing

to

have

two

contraries
Alcib,

opposed to By no means.
were

disposed to criticise, he might say, there is a third of convalescence, in which is that have not men state, which yet sick. But at is recovered this health, neither are bottom, properly of is under who is no the power tnie not recovering longer ; for one
*

If

one

sickness,
t
Tirtue

but

is in it

the

way

of health. that
tliere

To

this and
as

is

objected,
is says it

is

certain
as are

medium neither vitia

between
vicious
nor cum
*

vice, which
Tacitus But
but

the of

state

of such
**

virtuous,
not

Galba,
to see,

Magis
this

extra

quam

virtutibus."
true,
a

is easy

makes

common only in the superficial judgment, so

expression of Tacitus language of the world, whick without penetrating deeply into
that those
who

things,
and
virtue is

and

calls
we

none

vicious

but
a

practise gross
accuracy. The same

vices;
be
no

false, when
is not, there and

speak
vice
must

with

philosophic
be.
man

Wherever
may
can

necessarily
who

said other

of wisdom
than
a

folly. Every

is not

wise,

be

fool.

82 SoeraL and the Alcib,

same

THE

SECOND

ALCIBIADE8;

Ofi"

Then

follyand thing.
if
we

madness

will

appear

to

be

one

So

methinks. say all fools

are

Socrat,

Then

mad^

we

shall

say

right.
Alcib. Socrat,

Certainly.
Without
if there of
men a

going
are

any

farther

of your age, and some are, you find wise

any

fools,

as

among without

all the doubt

men

there
not

do longer standing, (for, I pray, in this city,and fools are very rare call these fools mad

very

numerous)
Aldb, Socrat.
so

would Without But do

you any you

scruple.
think and that
we we

should

be

very
not

safe before in mad

among
now

many

mad the them

care

men?

should

have

borne
from

punishment
whatever say you be otherwise how is

of such be

conversation,

ing suffermen

might

expected from
my dear

Have

what

therefore,
than you it ? for I

Alcibiades,
it be

lest this matter

Alcib. otherwise Socrat.

Well, then,
than

pretend. perceive
examine

may

I say. I think too so

manner.

and

we

must

the

ter mat-

after this Alcib.

After I
not
am

what

manner?
to

Socrat.
are

going
doubts

tell you.

Some

persons

are

sick,

they
Alcib. Socrat.

? it?
that
or

Who

Is it should

absolutely necessary,
have he of the

every
sore

one

that

is do

sick,
not

gout,

or

fever,

eyes

? and

and
kinds

you yet be

think sick

be free from may another disease ? these.

all these For there

distempers,
are

divers

of diseases So

besides

Alcib. Socrat.

I think. believe you every think not

You but

distemper
every

of

the is
a

eyes

is

disease
of the

do

disease

distemper
what that

eyes. No Alcib.

certainly ;
if you

but

yet
follow

do

not

see

proves. Socrat. shall find

"

But that
men

will

me,

am

persuaded
saying

we

poet,
*

Two
often

know presently. You that go together."*

sentences

that

of the

Plato

intermixes any notice

of the he does

poets in his
it. To

Disconrsee,
this

Mrithout

giving

when

anderstaud

OF

PRAYER*

S3

Jlcib,
Socrat,

I follow

you
not

with

Are

we

all my agreed that every

might,
every

Socrates.

eyes is a disease, and of the eyes ? In that we Alcib.

that

disease

distemper of the is not a distemper

are

agreed.
good
are reason
:

Socrat.

And
sick
sore

that
;

with

for
not
are

all that
a

have

fever,

are or

hut

all that All that

;

sick have afflictions

are are so

gont,

eyes.

these

fever, or diseases,
and but Are

the hut

physicians assure us, their effects by

do
not

they

for all and

they
after

not
same

many all

eases different dis-

alike,

they
cording ac-

deal
to

with
the many

them
nature sorts

the

manner,

violence

of There

them.
are a

there

not

great
whom

of artificers ?

shoemakers,
multitude among
carvers

architects, carvers, bricklayers, others,

them.
or

painters, and
;

of

I
are

need all

not

name

work

is
are

divided
not

They

artificers,but

they

all

architects. Alcib, Socrat, It is true. In have

;

like the

manner,

folly is
share
a

divided of it
we

those

that

greatest
that have
men

among call

men

: or

mad,

distracted
and

those But

degree less, we
to

call fools,

stupid.

while

seek

hide

these

vices under

honourable

they call the former, men and they caU the others, men of magnanimity and ; courage else they say they have in them, harm of simplicity or no ; little experience,and much You will find but have youth. besides other these, with which names they a great many

and

specious names,

their palliate

weak

side.

But

these

are

so

many

sorts

of

passage

well, and
the words send
to

to

know

all

its into

elegancy,
Diomedes's
camp.

it

is

necessary when

to

member re-

Homer

puts
into

mouth,
For he

Nestor
thus:

proposes
*'

spies
me

the

Trojan
into
go

speaks
but

courage would accompany for two confidence :

one

My

prompts

to

me,
men

go I should go

the

enemy's
with take

army;

if any
and

greater
a

boldness better
view

that other

together
not

of

things though
in

one

sees

what
not

the

does

observe.

One

man

alone,
activity
sion allumen

he

want
"

prudence,
K.
ver.

yet has
224.

always
So that

less vigour here

is
a

and

his
to

mind."
this

Iliad^
and

manifest
"

passage.

Homer Plato

says,

ovvrt

di

cpxo/iEvw
**

two
men

that

go

examine
as

together;" together."
was

But

ffKOTrrofievio, says, Homer is not because now

I

duo

two
so

that known
in

well

he

in

Plato's

time,
'*

have know

elucidated the

the of the

passage

the

translation, which,
the

by adding,
allusion have

You

would

not

have

translators

slipt over

it,without

saying poet ;" The perceivable. it. perceiving

been

without Latin

81 which folly, disease Alcib, Socrat,

was

THE

SECOND

ALCIBIADES; art not

OR,

differ

only as
same

one

does

from

another, and
so as

one

from I
am

another. of the
return

Do

think you mind with you.

to
our

well

as

I ?

To
to

then and that

subject.
the
are men

Our

first

design
the others

exactly
:

know

distinguish
some

foolish wise

from

wise

for

we we

agreed
not?

and

foolish, did
Alcib, Socrat.

Yes, in that
Do
not

we

agreed.
him wise foolish who who knows knows what be him neither

you
;

call and

ought
one
nor

to

say or the other

do

Alcib. Socrat.
or

Yes, certainly.
Are
not

they who know do, ignorant that they say

I think I told
so.

what do what

they ought
they ought
number of

to

say
not

and

Alcib. Socrat. will you without

you

(Edipus
our

was a

of

that

but

yet

find

in

time with

multitude
an

people, who,
of anger, thmk like

being transported
request
real
was

emotion

him,
are

will

of God

real

evils,while

they

they

asking
for what

ask

whereas

others any
to

For to as goods. (Edipus, if he did not good, neither did he think he asked it ; out withevery day do the quite contrary : and if the God
to to

going
are

farther, Alcibiades,
pray, should your the appear

whom

going
you be
too

before would
seem

have
content

opened
to

lips,
tyrant
you

be

you, if you should ask you, of Athens, or (ifthat

;
or

suddenly

you and

little for

you)

of all Greece all should that you

one

if you

were

not

yet satisfied, should

promise

Europe together ;
add,
would that has that that the
out
son

and

fully to gratify your ambition, should know day all the world
Clmias,
is

very
of the of

Alcibiades,
go

persuaded of joy, as with abimdance temple the greatest of all goods.

: am

king

just received
is
same
no man

Alcib. but he

And,
would

Socrates,
be
to

verily believe transported with joy,

him. would for that
not

there if the

thing empire
then
I

should

happen
But

Socrat. of the

you
nor

give your
what

life for

the

Greeks, No,
not

of the
to

barbarians

? for

Alcib. should

certainly:
that suppose
were

purpose? enjoy it,

?

enjoy
But

empire.
you
to

Socrat,

could be

would

you

do

o,if this enjoyment

fatal to you

OF

PRAYER.

85 it

jikib.
Socrat. safe to

No

neither

would

I do
see one

on

that

condition.
that it is not
;
or a

Then
or

hy

accept,
it lose may

you desire what

this

very does

well,
not

know
us,

if it he
even

trae, that
make
us

hring great
lives
:

mischief could who

name

upon
to

our

for

you

great
the

many desired

of

those

amhitious and
;

men,

having passionately
to
no

tyranny,
of all

spared nothing
yet have
who derived
to

ohtain other
to

it, as
the them heard

greatest
from
this

goods

advantage
tagems straon

great elevation, than

their It

be

exposed
assassinated
must

of the that throne.

enemies,
is that had
:

have but you

impossible
has
a

have

of
*

tragical story
of unbounded with the

lately happened.
favourite whom who than he

Archelaus,
loved with
more was

king
an

Macedonia,

passion
throne him be the
to

this of

favourite,
his
man

was

yet

in love with that had

was

Archelaus,
in
or

his

prince
:

him,
he
scarce

killed

fiU up

himself place, flattering the four world but he he

same ples examas

should

happiest

cut

enjoyed the tyranny off by others that were

And
come

three

days, when
with the
are

possessed

ambition. which
we

among
not
our

our

Athenians,
us

to

(forthese by hearsay, but

many have

such there

have

seen

vsdth

eyes)

how

been,

who,
army,
to
more

after and
or

they
had

ardently aspired to be generals of the obtained what they desired, have been put
How

had

death,

banished?

many

others

who

have

seemed

and time thei^ cruel

happy, have been exposed

of their

passed through
to

innumerable
not

continual

fears,

dangers, only during the

return

being generals, but also after their they have all their lifetime country, where

into
more

had

siege to
sustained the
more

maintain in
war

against envious
against
of the them
men,

detractors,
of the

than
state
never

all ?

they
So
been the

enemies wished rather

a a

that any

greatest part
than of armies
at

they
than
to

had have

private
so

had gers dan-

command
and

dear

rate.
man

If all these

fatiguesshould
there
to

produce
be
some

the

end,

would
;

reason

advantage in any for him to expose

contrary.
:

himself

them

but

it is also of

quite

the

What

say
"

of honours,

I say

children

how

many

people
killed killed the his
the

Archelaus
his

was

the

natural and

son

of
son.

Perdiccaa. He
he

He

father,

uncle
son was

Alcetas,

his and

afterwards

legitimate
Yven

of

Perdiccas;
assassinated

after

had

possessed
Craterus.

throne

years,

by

his favourite

86 have

THE

SECOND

ALCIBIADES^;

OR,

we

seen,

who,
he

of

God,

that

obtained themselves them because who have have into

they have importmiately desired and have would chUdren, cordingly acgive them precipitated them, have by this means
after miseries Hves and in

terrible

troubles
sorrow

? for
and

some

of

spent
had

their whole have have

bitterness,
and others
no more

their

children
such the in
as

proved wicked; proved good, have

they
them.
are

been lost

happy
the had these
common, most

than

former,
the
never

because

have

them that

for

part
rather

flower have

of their had

age

so

much

Now very to be

they though aU
and who

miseries, yet
refuse

and there

many is false

others,
scarce a man

obvious, found,

should give them goods, if God who would him; to or cease importime him for them, if he them assured obtain he should were by his prayers. The generality would of men not refuse, either the supreme
would these rule
or

the which

command

of

armies, request
offer will hear

or

any
more

other

great
if

nours, ho-

yet

are

much certainly
even

perniciousthan
of
to

useful did wait and

but

would

them

God,
them.

they
But

not
a

spontaneously
and you but of

themselves them
to

moment,
I cannot

sing SLpalinodia,*
former.
men are

offer

petitionsquite contrary
choose

the

For

my

part,
blame
/

think,
the

that and

in
the

complaining
cause

Gods,

reallyto accusing them of

;

being

of the their

miseries

they
rather
on

suffer

selves, for it is them-

who,
**

by

faults, or

by

their

follies,
t
seems

In

spite of fate draw

mischiefs

themselves."

And
to

therefore, Alcibiades,
have I had
a

that
sense

ancient and

poet
reason,

to

me

great

deal

of

who

having

he think) very imprudent Mends, whom saw every of asking of God such day going on in a course things as seemed good, and yet were very bad for them, composed for them this prayer Great God, give us the good things :

(as

"

that and

are

necessary
evil

for

us,

whether
us,
even

we

ask
we

them ask and

or

not

keep

things
seems

from
to

when excellent

them

of

thee."

This

be

most

If prayer. nide it from Alcib, The It

you
me.

have

anything
to

safe very to objectagainst it, do not

is

hard

contradict
on

what

is

well
how

spoken.
many

only
This is
a

reflection

I make
*

it

Socrates, is,
first book

recantation, in the

passage

of

Homer,

of his

Odyssey^

at

the

beginning.

88 Socrat, Alcib. Socrat, I And

am

THE

SECOND

ALCIBIADES

OR,

that

either

in Orestes, of that.

or

any

other

person.

fully persuaded
us

Let then that

examine

this

matter
come

yet
into

little farther. head action

on a

Suppose
sudden,
you that
to

it had it
was a

formerly
very

good

and

your laudahle

for

go

and had

kill taken

Pericles,*
a

you
to

fiiend and and tutor ; your dagger, and directly to his gone

door,
him told

ask

if he and

were

at

home,
other
not

as

having
and that

design against
had heen

alone,
he
was

not

could by you have heen an tion acever capable of committing so horrible that there but I make this supposition, to show ; you, what is is nothing hinders, but who knows not a man of taking be in a disposition comely and honourable, may evil : do not that for very is in itself very good which you within.
mean

any I do

you that this,

think

so

as

well
am

as

I ? the
:

Alcib. Socrat. Pericles

perfectlyof
go
at
on

same

mind. you had been told

To
was

then and

supposing
you had

in, and seen him, gone but not known him, and imagined that you saw somebody else ; would have had the boldness to kill him? No, you for have been only against design would certainly, your
home,
him
same

every design, and done

Latin
*'

and

time had the

had you mistaken least

have into friend

been him

at

his

house you

on

the

for

another,

would

not
*

have
The

him

injury.
translated
your

interpreters
come

this of

passage,
a

as

if Plato
to

had

said,

If it should your
into been
a

head

sudden

go

and

kill Pericles, Plato must fall have

tutor

and

;'' not
fault.

very

ridiculous

considering that they make For to speak thus, Periclos

had been

still of

living.

And

Plato been

saying,
; and
we

that know

Archelaus, kin^
Pericles
be wh'ch died reconciled he is not

Macedonia,
years ? how shall

had

assassinated

twenty

before.
we

How,
secure

then,
Plato the the

shall from

this

tion contradicfault of

this
in

guilty, seeing
There
is
no

he

speaks
bear,
'^

contrary
matter;
Pericles

Gorgias
it is only

undTheages?
to

great difficultyin
terms

translate,
your

as

the
on means

Greek
a we

into
"c.

head this

sudden nut

By
the
that

of

time,

but

also

For

Pericles
is it
a

escape be should and

not

formerlycome ;" living, was only prevent a mistake, in regard great fault against the rules of decency. a great Socrates alive when to speaks thus yet
will

If it had

that

is, if while

Alcibiades,
to not

hard has

odious

supposition
harshness

but it.

supposing
Athensns
his

Pericles would

be

dead,

the

same

in

have

forgot
Plato's

against
bear

another

to to improve chicanery strengthen passage well understood it would not Gorgius, if he had very besides it his trauslaton. that inteiTpretation by given

this

OF

PRAYER.

89

Jkib.
Socrat.

That What

is very
then

certain.

Do
on

laid his

hands parricidal

think you his mother,

Orestes
if he

would

have

had

mistaken

her for another

Aleib.

No, doubtless.
For
nor

Socrat, he met, mind

to

he

did

not

design
this
or

to

kill

the

first but

woman

the

mother
own

of mother.

that

person;

had

kill his You

Alcib, Socrat. those have

that such

say

right.
this
sort
a

Then
are

in such
of fancies

ignorance disposition of
in their head.

of

is mind

very
as

good

for

his, and

kind So

Alcib. Socrat.

I think. this
some

By
in

then

you

plainly see,
whose is
a

that
are

on

some

sions, occa-

and
a as

persons

minds

disposed
not
an

after

certain you
Alcib, Socrat,

manner,

ignorance

good,

and

evil,

just now
I If you
to

supposed.
it very will take well. the

perceive

pains

to

examine
may mind
at

what first

am

now

how it strange soever say, it may be you will be of the same to you, is it? Alcib. Well, Socrates, what

going

seem

with

me.

Socrat. the of
use

It

is true,

that

possibly, all
which them is
;

the

sciences
are

out withseldom

knowledge
to

of that possess

very

ffood,

most commonly nay, in Follow little are thoughts, me a pernicious to them. your When do any I intreat about to say or thing, we are you. is it not either that we reaUy know altogether necessary what we are going to do or say, or at least that we think know it ? we

those

that

Alcib. Socrat.

Without

doubt. the principle, advice people, give them least think they know.
to

According
the
at
or

this

orators

who what

every

day

advise

about Some the

they
them that

know,
counsel

give
walls

about
to

peace

and about all is

war,

others

about

ought

be In

built,
a

the that
not

fortifications,
the done

arsenals.

word,

city does
but

gates, and for itself,or

advice
of

against
orators.

another

city,

by

the

Alcib. Socrat.

It is true.

Observe

well what

follows, and

see

if I

can

finish

90

THE

SECOND

ALCIBIADES

OR,

my and

proof.
fools?
Alcib. Socrat,

Do

not

you

divide

the

people

into

wise

men

Yes. Do
not
men

you

call

the greatest number

fools, and

the

least wise Alcib, Socrat, Yes. Is

so

it not

with

reference

to

something

that

you

call them Alcib, Socrat, this counsel it is best? Alcib, Socrat, but
to

Most Do

certainly.
you then call him what
a

wise is

man,
or

who

can

give
time

without

knowing

best,

in what

No, certainly.
Nor
not

do

you
or

call

him
nor

wise,
how

who

can

make it is

war,

knows

when

how,

long

best

so

do?
Alcib, Socrat,

No,
to

not

I. do
to
or

Neither

you

call those
to

magistrateswise,
to

who

know know
are

how
not

put
most

death,
on

fine, and
occasion

banish

and

yet

when

what

these

punishments

best Aldb,

and

just.
one any sciences
Knows are

No,

indeed. well
how
to

Socrat.
all these the
same

Well, then, when

do

things, and these knowledge of that which

with
have the

you very

knowledge of call this granted) we

to

is very that wluch

man

accompanied good, (and this

is very wise, and and aay

with is the
as

use/ul,
he

is

capable
does
not

advise And

and
we

conduct
say

himself,
of that

commonwealth.
who these add

directlythe

the govern contrary of him is

the

knowledge granted.
knows
a

which

good

to

sciences. This When

to must
a

A Icib.

be
man

Socrat,

how word

to to

mount

horse,*
any
art

to

draw
Ike do

bow,

wrestle, in
or

perform
other

of
;

the how

exercises,

is well
when he

instructed knows

in any

call you conformable

an a

him,
to

perfectlywell
Do
not

what

is most

the

art

he

? prefesses
in business

equery wrestler

that that who

employs
makes

himself

managing
to

call him you of horses, him him

a

it his

wrestle, and
so

musician
*

imderstands
that the

music,
to be

and

of the
art
a

rest

Do

He

ts not

is GToing to prove sufficient to merit

skilful of
a

in the
man.

man

professes,

name

wise

OF

PRAYER.

91

not

yon

giye them
are

all such
to

names

as or

are

derived

from them

their other

art, and

suitahle

it ?

do

you

give
as

? appellations Alcib, from, their

Socrat. who well

We
art.

give
you

them

only such
it is of

names

are

taken

Do

think

absolute which
;
or

understands
also that may What be
a

the wise

art
man

of

necessity that he makes he sion, profeswe

should be far firom He

shall

say

he

may

character?
be will very you far from say and
as

Alcib, Socrat.

it, Socrates.
a

of

republic composed
such kind of have
war,

of

wrestlers,

pipers,archers,
such

other
we

people,
of"
with

mingled
some

with whom
;

of death

persons how know to those

been others
are

speaMng
to

make

condemn

to

and

with

statesmen,

who

bloated

of their pretended capacity in pohtics ?* pride on account Supposing all these people to have knowledge of what is very them each

good,
all who

and

that

there either
arts

is
on

but what

one

single
or

man

knows different should

occasion
to

with

among whom

of these I

ought

be

used would

?
be
a

Alcib.

composed
Socrat.
every
one

say, commonwealth. Much full of and of

more

Socrates,
woidd

that

very

ill

ambition,
become

you and

say

so,

when
to

you

saw

striving
;

greatest part himself, part

of the

affairs to

himself every which

that
more

he

the engross ceed might still exin that

:

day

powerful
noble

government

is the

most

and

if

should at the same you mistakes against the

on

his

own

account

one making horrible every knowledge of what is very good, both and that of the commonwealth cause be; see

time

he

conducts

himself the
state

by opinion
of the
case,

without should
cannot

ing. understandwe

This

being
to

not

have but

great
be fuU

reason

a repubhc say that such of disorder and ? injustice

choose

Alcib.
Socrat. for
us

This Have

is

manifestly true.
we

not

agreed
we

that

it is
or

either

to believe

know,

sary absolutely neceselse reallyto know.

This

is

subtile and

satire sciences
was

against
were seen

the

which of what

all arts is very but

republic of the to flourish, but

there be
seen

Athenians,
the

in

knowledge
thing no-

good

not

to

be
was

found
to

; and

therefore
them.

confusion

and

disorder

among

92 what

THE

SECOND

ALCIBIADES; do
or

OS,

we

are

about

to

say

without

any

farther

deli*

beration
Alcib, Socrat. any
man

?
That Have does he has
we

been
not

agreed
Hkewise he

between

us.

acknowledged,
or

that he

when
;

that

which the

knows,

thinks

knows
is very

provided possesses good, great advantage

to

knowledge
accrues

of that

which

hence

both

to

himself

and

the

state?*
Who And
can

Alcib,
Socrat,

doubt that when

that it

? is otherwise, the

contrary

ensues?
Alcib.
Socrat. Alcib, Socrat. is that of

That
Do I do. Have

is evident. you still

persistin

the

same

sentiments?

fools,
Did
a

not said, that you and that of wise men

the the

greatest
least?

number

Alcib. Socrat.

Yes, and
we

I say
not

the

same

stiU. the is

keep at they usually

Alcib, Socrat.

this say, that upon distance from that which themselves

to

greatest

ber num-

good,
without

because standing. under-

abandon

opinion

Yes,
Then and
or

so

we

said.
for

it is useful
to

this

great number

to

know what
to

nothing,

believe
believe
;

they Imow,

they know they know,

in
so

nothing,
they
will

because be

willing

put in execution

and

advantage^ they
Alcib. Socrat. when You

will

receive

doing, instead of gaining great prejudice.

see

any

By

say this you

true.

then

you

very

well, that

I had

reason

out that possibly all sciences, withjust now, seldom useful is very good, were the knowledge of what that possessed them, but were most to those commonly very Were sensible of this truth ? perniciousto them. you not then I told Alcib. I
am.

was

not

then

sensible

of

it, Socrates,
be

but

now

Socrat.
a as

Then

city which
live himself safe

would

well

governed,
to this

and

soul
a

that sick

would
man

well, appliesitself only

to at

science;
and
as a

commits

his

sailor, that

would

arrive

his

physician ; port, obeys

his

pilot.
directs
not.

"

The
ndt

us

of that knowledge in the things we only

which

know,

is very good conducts but also in those we

and

know

OF

PRAYER.

93
Btates to

Vithoat

ihu,
to

the greater

greater fortnne, men crimes will they commit,*

their power, all the arts and about
and
or

the

or

enjoy^
acquire

either
their and

richesy or
He that
of

augment

satiate

urin thifl^

possesses be driyen

sciences,
tossed

passions. is destitute of

by

each

them,

ind

be

neither

reallybattered with a furious tempest ; and having it is impossible he should helm nor pilot, go very
his ruin of
:

fur,and
to

must

needs he

be

near.

Methinks

what

the

poet speaks
him knew them

one
"

whom
He

would

knew

dispraise,may be applied but (says he) many things,

such
an

all How

amiss/'f
can one

Alcib.

make I do
not

Socrates?

for my On
the

part

think

there

applicationas this, is any justness

is
a

bit.
Socrat.

justness in it. enigma. Homer

all
man

contrary, I dear For, my

the other

say

there

great
a

deal
sort

of
of For

Alcibiades,

it is

and

poets

are

full of

them.
to

poesy
to

is

naturally enigmatic, but

those

it is not
:

given

penetrate

obscurities

and

if, besides

every its being

enigmatic, it be
of

handled wisdom
almost will

by

envious
to us,

poets, who, instead

hide it their
most

discovering
us;

their
then you

from

it

is

only seek to impossible to soimd

accuse

thoughts.
wise
*

But

never

Homer,
it is
Plato

the

and
This

divine poet, of
is one of

being ignorant that

difficult translated it. could

impossible
;

the

most

places
it very Ficinus

in

Marsiliiis rather that it

Pfcinns obscared
XTBB

and than

De

Berres

have

ill,and
it. I But word

have

interpreted corrupted, though he

we

However,
not

suspected
am

correct

of that

that the makes and

should

read fault

principal
a

ye for yap. fisv for /i^,and in in the text the consists

we

is not

opinion, all,
which TyxvCr

ypvxvQt
read

very away

ill sense; the

must

therefore

necessarily

ledge the knowis, that without point. Plato's sense of soul or what is very a a good, the greater fortune city crimes will commit their to satiate they enjoys, the greater passions. The

take

corruption

came

from Plato

the

word
no

ypvxv^*
more

which the

is three soul than

or

four does

lines of the
wrote

higher. city, and

But

speaks consequently could

t^^* mode

of

he

not

repeat yj/vxris- He

certainly
is very

r^xVSi^^^
on

of speech

irrovpicrri
to

ttjq

tvxVQ
more

elegant,
blows which this sins

magia fortuna quo The tTieir poop.

prove the The commit.
:

beauty
fortune

afflaverit, properly, of this principle,

necessity
of

the

Fortune
the
sense

and

truth

it contains,
manner:

restoring
men

the

after

greater
To Bat

wicked

have,
did

the

greater

do t

they
Or

thus

great
ail he

sum

his

knowledge
to
an

amount,

knew

turned

ill account.

94
to

THE

SECOND

ALCIBIADES

OR,

lf:sow

amiss that and

"

what He he

one

knows;
many

it

is

he

that
knew

Margites,
amiss :"*

knew

things, hut

says them

of all

speaks enigmaticsdly, for he puts [he knew] for his learning, and [amiss] for unhappy ; which well into the could not enter terms composition of his he certainly meant but what verse by it,is,that Margites : had a great deal of learning and knowledge, and that this If this was an unhappy or unfortunate knowledge to him. unfortunate he have needs to him, must knowledge was
been poor So Aldb.
a

worthless I

fellow.
I should
not
scarce

think, Socrates;
have

yield to
I

the

most

evident
You
us

truths, if I should
reason.

Socrat. you, many let

grant that. But, Alcibiades,

the truth. You

entreat
see

assure

ourselves uncertainties of

of

how You
to

doubts

and
share

present themselves.
sometimes which
;
seems

have

your right,and
to

them,
to

for

sometimes

the

you go left. That

as

the
true next
us

you

this minute, it is
to

yon
where

receive

such

and

the very

moment

quite another
know
to to

thing
to

endeavour

in your And fix.

are

opinion.
as

Let

I
to

have
pray,

already
should you

said,
have

if the

God

whom you,

suddenly
should

appear your you

you and

going
ask

should

you

before

begun
or

prayers,
some one

grant
rather

if you be satisfied that he would of those things we first spoke he should

of;
your

supposing
which would

permit

request,
to

or

to

you, whether should obtain what you I you

more

think most you he what to receive ask of him

nmke to you safe and advantageous

should

give you,
not

?
I know
to

Mcib,
answer

solemnly protest, Socrates, for nothing seems to me :

to

how

to

be

more

foolish,
than
to

and
run

be

avoided

with evils of

the of

the is

he one's
*

asking real asking true goods

as

risk of

greatest care, God, while one

and

thinks

him,

thereby
to retract

to

self,

you

have

very

well

said,

expose the next much" siga

TMs iambic

Homer

made

and that poem,

"erses,

yet
he

spent
did
not

his

a poem life in

against
idleness

one

and

Margites, who debauchery;

of
what of the

knew
a

certain

possess
made
in

the

knowledge
of up Homer
were means a

which

was

mixture turned

is very heroic

good.
and

is lost: satirical
and

which which

pungent

railleries
into

of

those
stories

pieces

in vogue
was

before
the of first

him,
that

pleasant
us

strokes

of

jests ; and comedy.

by this
See the

fifth

chapter

Aristotle

of

gave the

any

Art

of

Pcstry.

96

THE

SECOKD

ALCIBIADES;

OK,

miseries

that

pressed

their

city might
answer,

be

diverted.
doubtless after
''

The
the
some

prophet
God

them immediate no gave virould not permit him to

for But

give
he

time,
answer

recaUing the
Ammon of the

ambassador,

any. told
;

him,
loves than

This

is the

gives the
Lacedemonians Greeks." the

Athenians much
was

he

the

tions benedicfices sacri-

more

all the

of the of their

This

all he I
more

said.

Lacedemonians,
indeed For
as are

suppose

By the he only
Greeks,
and the
at

dictions benemeant

any of them

which prayers, other people. indeed rich

perfectthan
of the

those
some

of

for

the with

rest

oflfered buUs oblations

to

gilded horns,
Gods
;

others
same

consecrated time

the

but

requested
without
was

in their

prayers

whatever

their

passions suggested,
what hear

informing themselves,
or

whether who

they
their cessions, proTherefore
as

asked

good
nor

evil.

But

the

Gods,
those

blasphemies,are
do

not

pleased with
their much

magnificent
attention

they accept

costly sacnfices.

nothing requires so

precaution and

know what to not. we ought to say, and what prayer: You will find many other amount things in Homer, which the same the story I have been to thing with telling you. For whole carried that the he
" the Trojans,when says, hecatombs immortal to the

they

built

fort, offered
the
;

Gods,
to

that heaven

winds

pleasant
Gods

odour
to

from

earth all the

and

yet

refused had and

to
an

accept
to

this, but
sacred that make is not
we

rejectedit,
city of Troy,
to
no

because for

they

aversion

Priamus,
for them

all his

people." So
for the
usurer.

it

was

offier sacrifices,and them

;

presents
to

to

purpose the

Gods

that hated like

a

Deity
means

be

corrupted
be

by bribes,
if
we

covetous

And

should

fools,
For

more

pretend by agreeable to the Gods

be very have to
a

should

this than and

to

render

ourselves

the
most

Lacedemonians.

it would

unworthy thing, for the Gods more regard to our giftsand sacrifices, than that to our souls, in distinguishingthose are truly and But have holy they regard only to our righteous.
horrible

souls, and
which the

not

at

all to

our

processions, or
and
to
man more

sacrifices, upon
cities whose

most

profiigate persons,
and arise themselves

those the

sins both

against God
value
ever

greatest height,
men.

commonly
the but Gods

than
to

good
biassed God

Nor

do

suffer

themselves

be

by presents,
and hu

despiseall those prophet, have assured

things,as
us.

the

himself,

OF

PRATER.

97

So wisdom
men.

that and And who

it

plain, that notbine is bo precious as in the si^t of Gods and justice, both are none truly just and truly wise, but
BeemB

those

both

in their
of I about

words

and

actions

know

how

to to

acquit
men.

themselyes
Therefore
are

their

would what

sentiments Alcib,
my that

duty both to the Oods what now willinglyknow I have been saying.

and

your

For

choose part, Socrates, I cannot my sentiments in this matter and to yours,

but

form con-

those

of

God

of

whom for
me

we

haye go

been
to to

speakmg.
oppose my

Would
weak

it be standing under-

reasonable
to

to
a

about and

that

of

God,
fear

contradict
told
me

his oracles
you
were

?
in

Soerat,

Do

not

you

remember you

for great perplexity,

you should
to

unawares

pray

for

eyil

things while
You

you

designed only
it very it is not
at

ask

for

good ?
to

Alcib.

I remember
see

well, Socrates.
all safe for you
are

Soerat. pray God and haye. for you in

the

hearins
to

temple, in the condition blasphemies should your

should of the I

you

in,

go and lest the

reject your

sacrifices;
would
not

punish you,
1
am

give

therefore
be that

what you you it mind that is much know

you I
can

better Your

to

sUent,
is the

for

yery

well.

Sride,
ence

for

softest

to

use

pride, I say, your of the Lacedemonians.* the prayer

necessary you should
to

give your impruprobably will not permit you

name

Therefore
for
some

it is
to

altogether
teach

wait

person
towards

the
who

you Gods

how
and And that

you
men.

ought

behave

yourself both
come,

Alcib, is he

when wHl

will that
instruct him do
we

time
me

Socrates
what

and

With

pleasure
of

should

I look

Soerat.

upon will He
as

! it who read in takes

a

true

care

you.f
dissi-

But

methinks,
the from

Homer,
from

that eyes,

Minerva
and it is

Eated mist distinguishing

that im he

covered God

Diomedes*
man,

hindered necessary
covers are

so

should

in the

your

soul, and
* "

place scatter afterwards give you

of Nature

first

the darkness
those

that

remedies

that

Sovereign
Be And it
or

not, the

from

is good, : suhject of our prayers whate'er is suppliants ill; thy

grant

us

what

Though

supplicating for It,still avert*

t That is God.

98

THE

SEECOND

ALCIBIADES.

necessary evil between for

;

to at

'put

you

in you

condition
not

of

discerning
to

good
a

and

present

know

how

make

difference

them.
I jet

Alcih.
of

him
and

scatter

then,
else and I may of
am

let he

him

destroy
;

this

ness dark-

mine,
to

whatever

pleases ready
made this

I
to

abandon

myself
his

his

conduct,

very be For for yoij.

obey by
them. I

all

commands,
Socrat, Do has I
a

provided
not

but that.

better governor

doubt

teU

you

of,
Alcib.
Socrat,

singular
I have
a

affection
defer it

think You

must reason,

my is

sacrifice
more

to

that
so

time. do
than

safe

to

to

run

so

great
Well

risk. I will the

Alcib,
my

then for
to

defer

it, Socrates
counsel you head other when that with
come,

and

to

express
me,

thankfulness
me

good
on

have
this
crown

given

give
I
wear

leave
on

place
We
we

your

which the

mine. service
not

will
owe

present them,
before favour

crowns

to
see

Gods,

and

aU
;

the it will

that

happy please.
;

day

be

long
this

if

they

Socrat, and And with shall

as

receive

very

great
comes

pleasure
n*om

always
Creon,

kindly

accept

whatever

you. him of the had which

see we

(in Euripides)
of enemy, for his

seeing
was

TLresias the first the this for

must

approach
fruits

crown

gold,
and

which with

spoils
honoured
is
are

of

the him

which
"

Athenians
crown,

art,
for

said,
a

take

the also

sign
in
a

of

victory,
great
I
storm

good
war

omen

;
so

you
say,

of
at

:"*
hand than
over

I
a

take
; deavouring en-

the for I

honour
am

receive less
a

your

for

happy
while

presage
I
am

in

no

tempest

Creon,
aU

to

gain

the

victory

your

admirers.

It

id in

Euripides'

Phoenicians.

THEAGES;

OR,

OF

WISDOM.

THE

ARGUMENT.

Thb that old

were

ancients of
soever

cited
as

this may are, the

Dialogue
be
seen

under in
were

the

title

of

Wisdom,
But how

or

Philosophy,
these

Diogenes
given by

Laertius.

titles with the

they design
of As and

philosophers
who is here the

that

unacquainted
to treat

of

Socrates,
which
not

proposes
basis and

only

of

education

children,
do

foundation

of
that
is

philosophy.
well the in
a

plants
which

thrive

well,

unless

in

ground
and
not

prepared,

has of the and

been heavens
under

variously
;
so

manured,
virtues will

also grow, divine

receives unless favour.

benign
soul this also endeavours best

influences well

cultivated,
education,
of
to

tlie the and

influences

of of
;

the

On
but

good
that

not

only

happiness
all
states

fkmiliefl
this young
is

depends,
what Socrates of the

cities,
maintain

republics,
in

this

Dialogue.
with the

The of

people

families and

of

Athens,
; to

dazzled full of

glory

Cimon,

Themistoclcs,
of

Pericles

and the
to

vain
who

ambition,
promised
a

thought
make of them

nothing
very

but

of

adhering
and

sophists,
put
aUies. of and them them

to

great
tilie the

politicians,
and
:

into

capacity
were

governing
with the
to

Athenians
same

their wisest

Their
were

parents
those discovered

tinetured

folly
of

the

that the of

feared

consequences which instructed of

;

this

ambition,
were

only
by
the

dangers
those and
a

their

children

exposed
here aims blame

corruption
with
a

that
son

youth.
character. the father the
a

Socratejs
The does
son

discourses

father
a

this and

only
this

to

make

himself of time. his All son,

good

prince
he is

not

ambition
at

provided
business

avoided
to

corruption
master.

that

reigned
makes
to

that
an

the
provement imcan

find this another

good

Socrates of

admirable
one men man

of
never

disposition
true

theirs,
which of God of

shew,
alone

that makes
to

teach
; but

wisdom,
favour

govern
purpose, prove

well without useless of

that which

the all

special
the

is

requisite
and This
is

this

endeavours

masters

scholars the
true

and

this

he
in in

confirms
which their
were we

by

examples.
find This
at

subject
which that year which the birth of

this be

Dialogue, explained
the fourth

divers

surprising

truths

shall in
was

place.
beat 92nd 20 years

conversation

passed Tisaphemes;
years then before the

which the Christ.

Athenians year of

Ephesus
407
was

by

the

Olympiad,
of
age,

of

Plato,

being

disciple

Socrates. The former.

character

of

this

Dialogue

is the

same

w'lth

that

of

the

twc

100

THEAGES

OR,

DEMODOCUS,

SOCRATES,

THEAGES.

Demod. -with you

you
are a

Socrates,
little in

liave

great mind
are a

to

disconne
;

private, if
to

you

at

leisure

and for

if

not,

I entreat

sake,
Soc. any
me,

unless

your I have always person. ready for Shall

we

you business

take

little time

my than with

is very leisure, and

urgent.
more a

to

other
I Dem.
am

If

you

have

mind

you to discourse

serve

you. retire

into

the

porch

of

the

temple

of

? Jupiter Eleutherius Soe^ As you pleane.

Dem.

Let
man

us

go

then,
are

Socrates like

methinks
for
we

animals,
who
manure

and the

even

himself,

plants:

by experience that it is easy to prepare all before that which we things necessary, plant ; but when the care and have we planted is come pains we must up,
earth,
know take with
son

about
men ; ever
me

it is very great and troublesome.* It is the same and I judge of others by myself. There is

my

since
to rest

he
one

has

been

bom,
but

his education

wiU

not

suffer fear. the

moment,

Without occasions
one

entering into
of has he fear but I have very which

you
an

which

in continual keeps me of all particular account any concerning him, I wiU tell latelyappeared ; and that is, indeed
is not

ambition
is
a

has,

dishonourable,

but

afraid.

very nice and He would fain

some

Probably
of
some our

of who

town

dangerous thing, and makes me fall upon the of study wisdom.f his companions, and some people young of frequent Athens, give him an account
have full of

discourses
For he

they
is
so

heard,

which

have

disturbed
he

his

continually importunate entreaties, that I would to some sophist,to accomplish him. give a piece of money It is not the charge that I fear ; but I see this passion of him his will expose to I have great danger. Hitherto retorments
me

brain.

emulation, that

with

In

the

Demodocus original, is

speaks like
with

good
:

honest
I do

countrynot

inan,

yrho

wholly
to

taken

up
that

husbandry

but

think

it necessary f Wisdom

make

is a

my word
uses

translation

speak after that manner. signifies divers things, as knowledge,

which
teaches

skill,virtue.
govern
states*

Plato,

it for tl^at science

how

to

OF

VHSBOU.

101

strained
that the
own

bim, by amusing
I I
can can

him

with of

good
him
no

words

but

now

suppose
course

be

master

longer,
have him. under in

I think his

best

take,
the

is to

consent

tolethim

take

course,

for fear my
come

conversation

he may

secret, fore Therethe tion tui-

and

without
I
am

knowledge,
to

should
to

now some

Amens,
and

corrupt put him

of you wish
;

sophist :
are

for you
to

the person upon

this I entreat

it is very happy that I have met whom above ail others I should affair. If therefore and you you
are

consult
to

have
too

any

advice
to

give me,
me.

it of you,

just

refuse Soe. But

is

sacred

you not often heard, Demodocus, thing ? and if it is sacred in aU other

more so

have

that advice occasions of

life,it is
a man can

much ask

in

this

for

of aU

things on
more

which than

advice, there
the what
to

is

nothing

divine
First

that

which

respects
I agree
we
are

education
it is

of children. you understand and

then,

let you and about what and end

you of

preciselythat
lest often I

desire, and
one so

consult,
both
so

things
at to

another, (as it may

our

happen)
without

the
our-

discourse

we

appear

ridiculous

"elves, for having talked

one

long

understanding

another. Dem, Soe. I You say

say into
so

say

I do it
comes

not

right, Socrates. right, ay certainly right as I thought, but

mind,
from
us

And
retract
man

yet
;

in

part
he

for
a

my

that that

this

desire which about

very different render would

young which

may

have
has

we

think

still

more

ridiculous
the

for
of ask

consulting
his

quite
he

another

It is best it is that
Dem,

therefore
desires

thing to begin
?

than with

object

wishes.
what

him, and
best

him,

that Yes, certainly, But

His What I pray,
name an

is the

way. man's name?

Soe,
Dem. Soe.

what is

is this

fine

young

Theages.
and
sacred
name

excellent

have
to
man

given
wise,

him
and

!*
you

Well,
urge may

then,

Theages,
you

conversation you
"

your furnish

father

you find to you that wisdom with

desire
a

you become

whose which

with

are

so

much

in
were names

love ?
very
are

The
;

Athenians
but all

children character

of those

to whom

give false, when they thev are given.

to

careful

fine do
not

names

to

their the

describe

102 The, Soc, such

as

THEA6ES;

OR,

Yes. Who
are are

those

persons

you
have

call

"wise?
or

Are the

skilful in what

they

learnt,

they rant? igno-

The, Soc,

Such What in

as

are

skilful.
not

! has every
as

thing
read,
father
;

father caused your of children the that

to

you
our

to

he

structed inzens citito

best

learn;

to to

play

on

musical exercises
me

instruments,
?
be

wrestle, and
The. Soc, science

perform
and

all other has do

Yes,
Well

my then

caused

to

taught
is
cause

all this. other

to

in which

your

you father is

think

there
to

any you

obhged

be

instructed.
The, Soc,

Yes, without
What

doubt. is that?
matter.

science

TeU

me,

that

may
I have after

render

you some The, told hiTn

manner

service

in the

My
to

father
;

very
he if he he
care

well is did

knows
to

it,
what
me,

for

often such
a

of it

but
as

pleased
not

speak
and
man.

you,
passes
me

know

I desired.

There

is
to

no

day

but
to

disputeswith
of
some

still refuses

commit
Soc, But

the

skilful hitherto Now declare if you

all

that

you

have

said

to

him,
take

has
me

passed only
for
an

between and
to

arbitrator;
a

two. you before me

therefore,
what
were

science

it is

have you that learn

mind

attain.

For

science you,

which

teaches what

how science

to

steer

willing to ships, and I

you instructed ;
it is the

should

ask

Theages,
father is not

is

it in which you

complain
would you science of The, Soc, teaches teU
me,

your
not

willingto have
answer

immediately

me,

that

? pilots
doubtless. if
to

Yes,
And how

you
drive

were

willing
?

to

learn you
not

the

art

which

chariots, would

in like

manner

it is that

of charioteers

The, Soc, has

I should Has

tell you the very that, of which are you

same

thing.
desirous,
a

so

name,

or

it none? The,
Soc,

I believe Do you

it has know it

name.

then,
I know

without

knowing
of it too.

the

name

of it? The,
Soc,

I know Tell
me

it, and
what

the

name

it is then.

104 the the

THE

ages;

ob"

saw,

plane, and
hut

the lathe

for that
art

belongs
teaches all

to
to

the
vern, go-

Bnt joiner'sart. you not only these, persons, you

mean.

speak
women

of the

that

all other
:

artificers, and

private
scienee

both

men

and

perhaps
had
no

this is the

The. any

It is the

very

same

design

to

speak of

other. Soc.

Bnt

I
at

pray,

answer

me,

did

Agamemnon

those Argos, govern both and men private persons, The. He governed only such as other to be governed? Soc. Did
not at

JSgisthus who killed of people, artificers sorts

women,
are
or

and

others
anv

these:

there

Peleus,
them who
at

the

son

of
not

iBacus, likewise Periander,

the
son

vern goof

these

Phthia

? And

did

Cypselus, rule
son

Corinth?
few

Did
*

not

Archelaus, the
ascended
of

of

Perdiccas,
of
not

some

years

since

the

throne

Macedonia,

also the

command
son

these

sorts

people ?
governs

And

did

Hippias, f
our

of Pisistratus, who

in this The. Soc.

city,rule
Who
TeU
me,

citizens in like manner? it? what do

when

doubts

you you

call Basis, would

% ^^^

Sybil;

and

our

Amphilytus,
What should
well. What

denote

their proc

fession?
The,
Soc.
we

call them
me

but
after

diviners?.
the
same manner

Very
these: you

Answer

about
when

do denote

would ?

you their

call

Hippias professionby

and
the

Periander,
dominion

they

exercise

It was year.

five

or

six years

before.

He

was

killed

at

the

end

of this

very
t

Hippias,
to

the

son

of Pisistratus,was
he succeeded four

according
chus.

Thucydides,
he after
arms

tyrant of Athens his father, and

he the
was

four
not

yean

Hipparand

AfLer yeara he bore

was

had his

reifcned

years,
at

banished;
of

twenty
where

exile, was

killed

battle

Marathon,

for the

Persians.

t BaMS
into

Greece,

a prophet, who, predicted to the

Herodotus looks upon that

nor

relates
them he
to

some

be he

made descent long before Xerxes a befall them. people all that should of his prophecies in his eighth book, and formal and so plain, since their accomplishment, dares
to
accuse

himself,
them.

says suffer

neither
so

these
to

oracles
to

of fiUsehood

others

do,

or

refuse
in his

give credit
of

to

Aristophanes

Ai for Amphilytus, I

speaks of this diviner know nothing of him.

comedy

Peacei

OF

WISDOM.

105

!%".

Tyrants,
Then
in this

I think

what

other

name

can

we

give
the

tfhemf
8oc.
every
one

who
to to

desires

to

command

all

desires people city, and a tyrannicaldominion, The. Soe,

much I%e. Soc, I think
so.

acquirea
hecome

dominion
a

like theirs,

tyrant.
which
you
are so

This in love. That You

and

then

is the

science

with

is
are

a a

natural

consequence yillain ! Do you the you holdness

to

of what

I have hecome
that

said.
our

desire

to

tyrant;

have
not

complain
of And and

your person

"ther
that
cus, to

does

put
your be you
to

under
for

the

conduct

some

may who

qualify you
know him
;

son's

tyranny ? ambition,*
to
some as

you, have wherewith

Demodo-

send

to
are

accomplished
not

in this

fine

science
this

which

he

desires and

ashamed him

envy

him

ness, happiBut

not
now us one

since

he

provide complains of
consider
whose

great master?
you send
see,

let know any

you, whither

in

to

him,
make

sence; premy and if we

conversation

may

him

an

accomplished tyrant.
Dem.

Socrates,
it

beg

of
on

you
such

for
an

Gk)d's occasion

sake, let
as

us

consider have
need

together.f For of good advice.

a

this, we
what he

jS^. thinks Dem. Soc.

Hold

little,let
ask if
we

us

first

know

of

him

of the
You

matter.

may

him
had

what
to

Theages,
says.
Wise
are

you do

please. with Euripides,

wise
conyerse

who

somewhere

the

tyrants, wbo

with

the

And

should wise

ask

him, Euripides,in
the conversation tell us.
who with

what of

do

you
men

say

hecome

by
the

wise

tyrants stead If, in-

of that, he
Wise
we
are

should

ploughmen,
to

the

wise
are

conyerse;

should
*

not

fail

ask

him.

In

what

the

ploughsaid tion ambiScrres

rupted cor-

This

is

an

irony of Socrates,
of
this

founded viz.
"

on

what liis
son

Demodocns had and the

an

at

the

beginning
was

discourse,

that

that
were

not

dishonourable.

Marsilius and
not

Ficinus'

De

equally
this

mistaken

here;
their

perceiving

irony,

Demodoeus

passage tel^es

by

translation. in

this

earnest, which

Socrates

spoke

ironW

caUjr

106 rendered
answer,

THE

AGES;

OR,

men

wise than

Do that

you

think

he

would

give us
wise in

any

other

which
77ie. Soc,

they are belongs to husbandry ? No, he would give no other

And
Wise

rendered

that

answer.

if he
are

should
the

tell us.
with the wise
converse ;

cooks, who him he in

and What

we

should

ask think wise

wherein

they

are

made

wise:
not

do you
are

would

answer?
of

Would

he

say,

they

made Without And

Wise

the art

cookery?

The. Soc,

doubt. should say.

with the wise
converse
:

if he
are

the

wrestlers, who the

Would

he the

not
same

upon

repetitionof
they
are

the

same

question
in the

give us
art

reply,that

made

expert

of The. Soc.

wrestling? Yes, certainly. This being so, since

Wise
are

he

tells us.
with the wise converse;
are

the

tyrants, who

if

we

should
wise what I

ask

him, Euripides,in
What
answer

what think

those he

tyrants
make

rendered
us

do

?
The. Soc. The. Soc.

In

would

he

make tell.

you this wisdom

would ?

consist

protest

I cannot

which

I tell you then ? With all my heart, if you please. He would wise made they were say Anacreon teUs the wise CaUicrete us, well. Do
not

Shall

in
*

that
knew

art,
fectly per-

you

remember

his

songs

The. Soc.
to

I do

remember.

WeH,
care

then,
of
some

do
man,

not

the

desire be to you who is of the same and may

committed

profession
the
art

^th

this

wgin
whole

of

Cyane,
that you

knows,
become

like
our

her.

of and

forming tyrants,
that of the The. while. Soc.

tyrant,
me a

city?
you have

Socrates,
How
!

played and jested on

say you

great

Do

not

you

desire

to

acquire that

'

Thib

was

Aspasia,
Anacreon

a virgin, who employed others Diotima, and some lost. made on her, are

herself
did

in

teaching politics,as
The
verses

after

her.

which

OF

WISDOM.

107 govern
hecome
at

science
Can

which

will them

teach

you govern
The, I could and
;

you without

to

all their the

the

citizens

hecoming
to

tyrant ? tyrant
of

heartily wish
if that and
as

all

mankind, part
same 80

he

too

much,

least you

of

the

greatest
have the it would
*

of them amhition

heheve,
as

Socrates,
men.

would

well

other

Nay, perhaps

httle

content
not

but

I did Soc,
to

you to he a that teU you is it you

tyrant, that
that
was

be a God; you would the thing I desired.

not

What govern Not

own

desire

Do

you

say

you

sire de-

citizens?
to

The.

govern

them
as

by
those

force

as

tyrants
men

do

but

by
whom

their
we

consent,
had !
as

great

have

done,
other

have

in this

city.
Pericles, Cimon,
and

Soc,

What

Themistocles,
done

great politicianshave
The. Soc. in the Yes.

Well, then, if you

art to

had

mind what

to become
men a

of

or.ght
Would The, Soc.
;

horsemanship, to apply yourself to

go
to

do

very expert think you you

become

you

any

other

than

good equerries?
the of

horseman?

No, certainly.
Would those of make choice not you that have the greatest number
not

best

horses,
of

equerries and other

such

as

ride

only their
doubt,
you
not

own

horses,
choose
very
to

but

those

men?
The. Soc. Without And if you
as

I should become

such.

would address know

expert
the best

at

ing, shoot;

would and
arrows

yourself
to
use

archers
and

to

such

best

how

all sorts

of bows

The, Soc. in

Yes, certainly. Tell me then, since

do think

you

have

mind

to

become this skill have

to

pert ex-

can pohtics, acquire you you beside addressing yourself to any poHticians,who how depth of judgment in this science, and know not others, as only their own city, but many

in
a

duct, con-

well

of

the

Greeks,
with these

as

the

barbarians other
sort

Or, do

any
men

of persons,

think you to become

by
as

versing con-

expert

AS

great

This

is founded
^o

on

what

Socrates

was

wont

to

say,

that

mou

should

labour

make

themselves

like God.

108

THE

AGES;

OR,

The.
yours
sons

Socrates,
which you

I have made

heard

talk

of

some

discourses

of

of these
;

of cohlers truth. any

not
one

(as it is said) to shew, that the hetter than the sons no were great politicians and far as I can as judge, it is an' undeniahle
therefore could
to
on on

I of

should them

he
me

give
own

great fool his wisdom,

and which if he

to

helieve which he
he

that did

communicate
hestowed

his

son,

have

him
a

much
*

rather,
do

were

ought to capable of
had
a

doing
Soc.
son

it, than
What

stranger.
you
so

would
you
a

then, Theages,

if

you

that
a

followed
to

had

mind

he you
to

closelyevery day, telling you, he And complained continually, great painter ?

were

that

who

his

father, would
;

not

be
other

at

the

least expense,
he
to

satisfyhis
most to

desire

while

on

the

side
to

despised the
school
a

excellent

masters, art?
or

and

re^ed
the
same,
an

to them to

learn their
on

I say
to

go if he

had

mind

play
you

the

flute,
any him
to

he
to

excellent

harper :
or

should

know send

other

other people to any t such masters The, Soc. For This your my is

way when ;

gratifyhim,
should
fuse re-

he

part,

I know the then

not
same can

what

could

be
that

done.
you

exactly
How he

course

take

with

father. that send

you
to

be

surprised and
you,
nor

complain,
where For
to

knows
to

not

what
an you door.

do with

you

make
own

accomplished
our

man? will
ters, mas-

wholly at immediately put you

and such
to
as are

it lies

your

under
most

the

If you conduct of in

desire, he
best

expert
your
may you

politics.You
;

have

nothing

do

but

to

choose
that

teacher
save

they

will ask and

nothing acquire
than

So of you. them with

your

money,

more

reputation
the
are

can you Well The.

obtain

in

the people,f among of any conversation other.

not
me

then,
?

Socrates,
If

you
to

likewise attend

one

of it is

those

great men

you
no

will other

suffer

you,

enough,
*

I will seek

for

master.

All
a

those
sure

^ise;

great politicians could cannot sign that wisdom

but

not

teach

their

children

to

be

be

taught.'
as

There

is nothing
more

of it in man, large in his t For the

what

God

puts into
are

him,
ill
men

Socrates

proves

at

Menon.
common

people
bold
and

deceived;
who skilful,

they
are

constantly take
most

very those

judges,
for

and the

may most

be

easily
and

wise

insolent*

OF

WISDOM.

109 ?

Soc, Dem.

What

is that yon

say,

Theages

Ah, Socrates,
do
me a

wonld

has son my ! great kindness

see so

said very well, and you No, I have no greater

company; this take it
to
:

happiness than
and

to
are

my

son as

that

hherty.
entreat

you I am

good
to

pleased with your to permit him to

much I desire

ashamed for

say how

hut

you
;

hoth,
and you,

Gk"d*s
never

sake, you,
to

Socrates,

receive

my than "rom

son

son,

seek

Socrates.
my
to

By

this

means

greatest
die with
some

trouhle

and

you fears.
son

other master any hoth deliver will me For I

am

continually
fall into
the

ready
hands The.
account

fear, lest
that may

of

person

my will

should

corrupt him.
aside
to
me. now

Well,

Sir,

you

lay

your

fears

on

my

if you are hut happy ; and him to he troubled engage Dem. Son, you have reason.
to
none

enough
with

persuade Socrates, apply myself

amuse

I will and
not to

but

you,

Socrates
I
am

to

you

with
up
to

superfluous discourse,
you, and all that

ready
the

give myself
You may and

I have

in

world.

entirely
procure

dispose
him Soc.

of me, if you will all that good, you are I do

not

love

my

capable
son

of

Theages, doing him.

that you receive
a

wonder,

Demodocus,

are

so

very

importunate, if you believe your firom me for I know nothing ; ought

But
to

may about which

advantage
wise what father
cerns conman.

be

more

earnest

and

careful, than
may and make which
me

about
a

his that

son,

and

what

him

good
of

which

surprises me,
you
came

I cannot

hend, compre-

is, how
you this

to

think

great piece
:

of

service, and
he
came

of

capable forming
me

rendering
him
to

into be in

a a

good
better
the you

citizen

and of

how

to

imagine
his in

condition

assisting him
have the in than
son

than

father world
are

For
than the
most

in
I
;

first have

place, you
exercised

lived

longer
;

the and
none

principal offices,
your you,
see

considerable
or

person esteemed
nor

town

and

is

more

noured ho-

in all the

rest

of the

city.*

Neither
me.

you But if and

your

Theages
is well
;
we

of these any despisesthe conversation after have those here persons,

advantages in of our poH-

ticians,
educate the

looking
of

who of

youth

Prodicus and

promise to Ceos, (rorgias

others, who

Leontine, Polus
*

Agrigentum,
of divers

divers

The

city was

composed

towns

or

boroughs.

110

THEA6E8;

OB,
as

are

of

so

that great ability, make

a

they
to

go

their
the

rounds
young

from

city to city,they
of all the instructed would

shift

persuade
own a

noblest

and
one

richest of their make of

must

families, who

people might be

gratisby
to to
renounce

citizens, whom

they
to

please
them
to

choose

they
those

shift,
own

I say,

suade perto

their pay

city, and
great
sums,

adhere and them.

them,
all think
are

though they
themselves the
men

them

after

under that
me

great obhgations

to

These instead

choose,
them

of

thinking of
sciences: but

and son your you, * for I know none ; indeed

should of those

polite and
with

happy

I would I have

understand
to

all my heart ; acknowledge, that I know be for

one

always professed nothing (as I may say) unless

it

Httle

science dare
as

which boast

part, science, such

my of the The, himself

it

is,than

I, only respects love.f And of being more profound in this those or any of my predecessors,

present
with under of of
a me

age.
see

Sir, you

very
if he

well, Socrates
I should he but know age

will

not

trouble

would,
I

myself speaks
others attended

his

conduct:
for

very readily put he thus jests,when of my

himself;
more

divers than

advanced
had his in
no

equals, and mine, who, before they

of
are

to

him,

they
to

have the

enjoyed
finest
men

great matter conversation,

the world
;

merit
a

but

since come be-

in

little time

and

far surpass

those,
?

whom Soc, The,

much inferior before. they were this comes how Theages, do you know it very well; and Yes, truly, I know should
soon

to

pass

I willing, have
no

be envy

like them.

those

young

men,

if you were and should

occasion You the

are

to

Soc, far from I have

mistaken,
;

truth the

which

dear my I am now of

Theages, going to
ever

and

are

very you.

inform I
was

had, by
is

favour

God, %

since

bom,
excessive
were

"

Thi8

an

irony
which hut

which the
to

Socrates Athenians their

uses ran

to

ridicule

that

eagerness,

with

to these

sophists,who
men

good
t

for

nothing

corrupt
he
was

minds. fit to is dead.

Socrates of wisdom.

love of and
to

that means, Without

as

only
all the has

inspire
Tliis

with
a

the

this

love says,

is

piinciple
certain,
them

life,and,
most

he

elsewhere which

most

speedy,
men

most to

efficacious

supreme % I have
a

help happiness.
by
the

God

g^ven
Greek

bring

had

fiivour of

God,

the

says

Qilf, f^oipq,,
and

by

divine

lot,tiiat

is, to

speak properly, by

predestination;

112
the
son

THEAGES;

OR,

of

Heroscamander,
as

for

none

but said

they
to me.

two

were

in
do

the
you

conspiracy;

he

rose

nothing to do, but to and drink together ;;" I am obliged to be if lean. in a momeht, return Upon this I gone, the voice, and immediately, calling him heard back, said would not to him, I beg you good genius has go out; my given his wonted signid.Upon which he stayed : but some after rises up again, and tune Socrates, I am going. says, The voice was repeated, and I stopped him again. In fine,
say to me, stay all here, but will

Socrates

up, You have

he

What

because without when out,

the my and
reason

he

would

escape

me, to me;

,he Irose
and

up

the

third

time,

saying any thing thoughts were

did
that which

otherwise

taking his opportunity, employed, he slipped

to

brought
You them
our

him
was

his

end

this

was

he told his brother, he

not

going
also the

to die

because
many

he
of

would
our

believe

me.

may

learn

from

citizens, what
the shocks
to

I told that

about

expedition of
there;*
you
may

and Sicily,

aimy^wouldreceive
are-

but be you

not

mention

things that
by
those trial of that

pai^,^of
them

which

easilyinformed
may
now

know

well; perfectly
my

make

this

.signal,which
see

good
he the
for

genius commonly
speaks
army,
true.

gives me,
when
;

that

For

the

you may brave Sannion

now

whether
went

I heard

this voice

atid he is

going
misfortune

with

Thrasyl:

lusf against Ephesus,

and

the: other
some

"dties of Ionia will

am

persuaded
him
;

he

inll

die

there^ or
fear

befall

will not ceed.^ sucenterprise all this, to-make comprehend, you that even aie willingto adhere for those who to me, all For those me. depends on this good genius that governs whom he never can derive^any advantage from opposes
me
:

and

much' I very told you I have

that;

I cannot
are

so

much

as

have
he does
no

any

conversation
not

with
me

them.
ing see-

There
;

and
:

whom many, make yet these but

the

hinder

from

than proficiency "greftter with

Nicias.
me

the

former
*

those, whose
goyemmentof
was

conversation
Alcibiadesand

is

approved
the fourth

Under

f Thrasyllus
year of the 92nd the Book
1

chosen

general
were

with

Thrasybulus,
and

Olympiad.
Athenians
.

t Indeed

beaten says

repulsed
Life
under

at

Ephesus.
walls
erected
o

Therefore Xenoph. that Thrasyllus 's army was Ephesus ; and that in memory
a

Plutarch

in the

of

Alcibiades,
the

terribly galled
of this of the

defeat, the
Athenians

Ephesiant

ti'ophy of bras8"

to

the

shame

OF

WISDOM.

113

and
of

fiiYotured

by
some

this
in

good genius, are

a

such
make

as

you
a

told

me

jnst now,
;

who,
in

very
and in

little

time,
it

very

great
time
a sur-

progress

this

progress

is stable others is

and bat

permanent,
for
a :

deep root ; that is, while they are with but prising manner they ;
return to

and

takes

me,
no

they- adyance
sooner

after
me,

leave

but
at

they
to

their

former

condition,

and

do
is what

not

all differ

generality of men." of Lysimachus, Aristides, Qie son

while
a

the

This and
a

happened

grandson
to

of Aristides:

he

was

with time
embarked
;

me,

he

made

very he

strange progress
go in
some

ix

very

short he

but
:

being obliged
at

exp" Thu-

dition,
had been

his

return

found,
of
me

that

cydidesyf
the

the

son

of

Melesias,
I know
we

and

erandson .vith

willing to be day before,

for
some

acquainted
not

Thucydides, it hapbut pened

he

Vow,
iiL the

that

fell

out

with

me

words
to
see

had after

disputing.
first that

Now

Aristides, coming Socrates, says he,

angry
as

with
were

if he I.

said

Ha
a

compliments ; told, Thucydides is am just now with and acts a great deal of haughtiness, you, than somewhat more ordinary. It is true, ! replied he, what, does he no ber longer rememme,

what

slave

he

was

before said has

was.

he I.

saw

you

'1%

It is very

likelyhe
he,
a

has

forgotten it,

very asked
I went

ridici]dous him for what

thing
it I
;

Truly, Socrates, happened to me.

It is

added
I
:

sently prefore be-

this,

said

he

the

army,
sense

was

capable of discoursing with

was as

men

of

the

greatest

and

not

inferior
a

to

any

of

them

in conversation. and

I made company

handsome the best

figure ai
and
most

another;
*

always kept
passage.
for their for
not

with

remarkable of God

Here

are

four which

states cannot

of

men.

Some

ara^

rejected
otliers

wickedness,
a

he time

hid

from
to see,

him and these

are

tolerated

time

Grod

gives
Others the

them
are

learn,

but

they
very

are

attentive.
in
some

last succeed

differently:
root,
of those is the and who

good
word

seed

but approved, falling into but for

a

good
time;

ground,
as

takes

deep
says This

in

others

it flourishes the in

the

Gospel
thorns.

receive

stony
to

places, or
in

among

truth

Socrates

designs

teach

this

place.
t The

grandson
are no

of

Thucydides,
than

who

rivalled

Pericles

in

the

g-o-

"emment.

t Men
to

better

vile

slaves, before

th"y

have

attended

philoflophicaldiscourset.

114

THEAGES;

OR9

politemen
:

I I

could

find.*

Whereas

now
am

it is much

quite
had

trary con-

carefullyavoid
I asked

them, him"
He did

I if

so

ashamed left it left said I

:

of my ignorance. him suddenly, or

this

faculty
me,

gradually.
how
were

answered
you
come

that it ?

him
was

gradually. Well,
it while way that
never

by

you

other

? I will
will
seem

tell

or some learning something it is Socrates, replied he, you,

of me,

a
:

thing
I could

incredible,

but you,

yet
as

it is
you I

learn

well.f However,
the
room

any I made yon be

thing
some

of

very know
was

true

same ;
more

house
when
;

where I could whenever

more

proficiency,if J though not were,

the
same

very but in
same

in the

in
you

room,

I advanced
self mythan

still

and

spoke,
I had but
near

sensibly found
eyes upon

improve, yet
when I looked

when way I habit

:

another when

my this

greater,
whereas
now

sat

progress and you, vanished.

you, parably incomwas

touched
You

you,
see,

all this said

is

utterly
sort

then, Theages,
be had with
me.

Socrates,
If it

what

of conversation

is to consi*

derably,and
will be and

will advance you in a very Kttle time otherwise ; " your fruitless. Judge then, if it be not more

pleaseGod,

vours endeatageous, advanof those lars, schorun.

safe
are

for

you,

to

apply yourselfto
successful all the with aU hazards
we

one

masters,

who

constantly
me,

their
must to

than II The. my this

to follow

with

you

I will

opinion.
God that

tell you, When we

Socrates,

what

ought
our

do,
us

in

begin
us :

to

live

together, let

try

conducts
spent
their

if he
in

approves
on

conversa-

Those

who

time

discoursing
that had

solid and

agreeable
and

subjects.
t

He

means,
on

he
his been

learned

nothing
he had but

made

deep
and

impression
since with he had

mind; by himself;
degrees
be eyes
in

opinions
was more

only, knowing
as

not

lasting science,
he
was

when

Socrates.
are

t There

four
men.

of

approach
is
a

wise
more

It is something the
same

light, according to lodge

room;
it is

you the
a one same

more

or

less
it

in

house,
advanlose that
none

little
to

to

yet
so

greater
may

tage
can

have words.

one's

always
persons with
are

upon
are so

them,
and

that

of their lose

Few

confirmed

in

wisdom, great
in

sight of

them

impunity,
still the
more

without

they damage.
to

These
the the

different

depprees
we

remarkable wisdom. here.

comes

proportion
this Is

approach mystery

make

to

divine
to

believe

all

Socrates

designs
we

teach
or

"

For

all the

good

either

IIA

handsome

banter

of the

receive, sophists.

do,

from

God.

OF

WISDOM.

115

tion,
let
ns

am

at

the

top

of

my

wishes what

if
:

he
to

disapproves
take,
and ther whe-

it^

immediately
I

consider seek
God another

course

ought

to

master,

or

should

endeayour other

to

appease

this which
Do
not

by
our

prayers,

by
teach.

sacrifices,

or

any

expiations,*
Dent,

diviners
the

oppose very think

young

man's

desires

any

longer.

Theages
Soc, I K

speaks
you

well.
it is best
to

do

so

with
;

aU

my

heart.

agree

wiUi

you.

The

wayt and

men

use

to

appease

the

asgar

of

God

are

prayom,

"aerifices,

i"iirifications.

EUTYPHRON;

OR,

OF

HOLINESS.

THE

ARGUMENT.

In persons

all times,
and
to

and

in

all

religions,
Both
hurt

there

ha?e offered Plato

is not

been

saperstitions
the
same one

hypocrites,
and in

these

have

almost introduces easy

to
:
own

ii^ury
these whether is most

God,

equally
this
acts

religion.
;

of

characters

Dialogue

for
or

it

determine the former of is

Eutyphron probable.
this of
a

superstitiously
goes about unnatural

hypocritically
to
accuse

Eutyphron
a

his other

father

murder;
the

is
man

very who
an

step
not

but and
to

on

the

hand,
the of

it tion ques-

step
criminal examine

consults
action
so

fl^sh

blood; God,
hand And
as

when that

is abont
a

doing
to

agreeable
business if it be

bringing
here,
is

punishment. action,
the
to

The know false with

in

therefore
Plato
renews

to

this
to

discourse of that

ridicule

Just. religions of the

the for
rest most

this

Pagans,
fobles
:

and and

the
to

rality plushew, only

Gods,
who had

together
then

of their

they

passed
no

intelligent
of it, and
him. Tliis

persons rendered is
to
a

in

matters

of

religion,
he person For

indeed which it

knowledge
marvellous Socrates had

Qod

ftlse and the well. and the

worship,
executes

dishonoured with

great
which

design,
purpose

address,

against

whom
was

disputed,
man

serves

extremely
a

Eutyphron
of and

no

ordinary
the
in

he and

was

diviner,
with
more

consequently
office

clothed

with others

character,

trusted
can

instructing natural,
great
of

religfion.
of

Nothing
this and view without
not

be

ingenious
Plato with

than

the and

beginning
modesty,
at

Dialogue,
the

where

simplicity
and
are

least
cAo-

appearance
racter

affectation,
mistakes and

discovers that of ail

first

only

the who

of

Eutyphron,
of

superstitious
carried
to

persons, the commission

by
of his is

thfeir all

religious
and

commonly
but of also the that

sorts

injuries
in

crimes,

that

of

Socrates,
This There

tliat of

persecutors,

general,
of

Athenians.

Dialogue
is
a

{uU
deal

of

excellent

precepts
and satirical subtile He the
is

morality
in it. strokes

and The

religion.

great
quent fre-

of ingenuity

subtilty

lively descriptions, diversify

that which his draws known of to it. Was than

the

ironies,
ever seen a more

and

admirably
satire
to

there makes
and In
;

piece of
not
was

Plato
name, his

against
wtiat and He

Melitus? of all
accuses

content

mention likewise him

part

city he
indications

bom,
cannot

but make himself

picture
the

yet
that

these

"nt3^hron.
and
throws overnor

Socrates,

and

thinks
what

capable
corrupts
whom he

reforxning

commonwealth, religion,
the
ministera All the of the

by shewing
is neither

it is that to

youth,
to

known of

him
he be

accuses, be the in

to

that

religion
like the of

which
will of

pretends easily

great
ing read-

support.
',

other

strokes character

observed

and

beauty

the

superstidous

mani

nHio

EUTTPHRON.

117

it,and who is always near The ever attaining it, will be plainly discerned. reader will see with honest is a good pleasure, that Eutyphron man, who has upright intentions, but is so full of respect for the fables that have been all as them sacred, without taught him, that he receives ever entertaining the least suspicion concerning them; he is so swelled with pride, and full of that precipitant confidence, which tion supersticertain commonly inspires, that he publishes his visions as And who makes truths, not to be contradicted man. Socrates, by any if he with as his doctrine were willing to be instructed, receives fined reit with railleries ; and Ironies, and ambiguous at length confutes of strength and abundance solidity.
a

beliefei

thing only

becauBe

he

believes

the

tiuth

without

|:XJTYPHRON,

SOCRATES.

^t. company You nave

Soc.

What
of
no

news,

Socrates?
come

What!

have

you
I have.

left the

Lyceus, to
business

hither

into the

King's Porch?*
as

to

bring you
worse

hither,

It

is

somewhat
call it do
an

than

business, Eutyphron
it is you

the

Athenians How

accusation.

Eut,
accuses

you
can

say?
never

Then believe

likely somebody
would
accuse

you, You

for I

any

one.f
Soc.
are

in the
who

right.
him
his
name

Hut, Soc,
a

WeU,
I do
man,

not

accuser? is your well know myself, I take very is not

the
town

to

be is

young

who is of

yet
of

known

I think
:

Melitus,
any
one

he

Pittheus

if you

remember that
nose, name,

of that

who

has
man.

lank

bears quarter of the city, who hair, a thin beard, and a crooked

that

is the

Eut, but
I

I do

not

remember is the

Soc,

pray What

what is

any charge he I

such

person,

Socrates ?
one as

the

charge
a

brings against you a Why, it is such

the
was

This
one

King's
of

Porch nine

was

place
took

on

right side
called of the

of theCeramique,
affairs

King, presided of orphans and for the space a cognizance year, of outrages committed that and were against religion. is going This to accuse remarkable. is Eutyphron, who t very of that Socrates is capable believe his own father, cannot accusing of of the this Plato makes man. use precipitancy superstitious any has of himself, to insinuate of the good opbiion he that at or man,
of the Athens

where

Archons,

who

the

honest

men

never

drove

the trade

pf

accusen*

118 shews

eutyphron;

or,

him
to

to
so an our

be

thing
knows that has
me

be
at

it is For ordinaiy man. knowing in such important and

no so

no

little

sublime
says he
are

matters,

age

little advanced
are seems

as

his. and who able is

;
come

He

how

youth
He of my

corrupted,
to

they
man, to
accuse

corrupt
taken for

them.

be

some

who

ignorance, and having corrupted his companions

notice the

and And

to

bring
it must how

me

before

city,as
he
seems

our

common

mother. person that For with

be
to

confessed,

the of

only

knows

lay
that young

the
a

foundations
statesman

good policy.
always begin

it is reasonable the education of

should

virtuous be ; as a them as as people, to render may and care the young his first labour on good gardener bestows plants, and then passes on to the other : Melitus, doubtless, and takes the begins by cutting us up who same course, the hinder plants from sprouting and improving. young After labours

this, without
to
means

doubt,

he
are

will
more

extend

his

beneficent
;

those do

plants tluit
the may
to

advanced

and
to

will the that

by

this

greatest
be

kindness

imaginable
from end.
;
a

city.
knows
Eut.

This
so

is what

expected
at
see

person

well

how be

begin
to
;

the

right

I should of the attack

me

glad

it, Socrates
in

but

I tremble
he of it:
seems *

for fear
to
me

contrary
the what he

for the

attacking
sacred

you,

to

cityin
says

most

part
to

but

pray

tell

you

do, thus

corrupt young

people.
Soc. needs He
seem

things, as says, I do such and absurd impossible ;

that
ones.

at

first he

hearing
says, I

must
am a

for

forger of Gods,
believe Eut,
a

introduce

new

Gods,
he has

and

do

not

the

old

This you

is
;

the

charge

against me.
have
you
to

I understand

it is because

genius that daily guides you. of introducing new opinions

defame
you in
to meet

in

this

court,
these when

weU
sort

Upon religion, and knowing, that

of calumnies.

you say, you this he accuses

comes

the

mob

is do

always ready
not

receive

What

myself
Greek

with,

in

public assembhes
he laiboiiff to in
roan

speak
city,
begin
most

The

and

begins
the and
this

by

the

in itijuring you, says, It was fire-side.

the
to
was

by
So

fire-side, when
sacred
was a

they
; for

spoke

of

a Greece, proverb what beginning with

excellent that

the

fire-side of

contained

the

domestic
men

Godt.
are

great
Gods

encomium
are

Socrates.

Wise

to

cities

what

domestic

to

families.

120 Eut, is
so

eutyphron;

or,

The

person he
can

prosecute,
scarce

instead

of

baving wings,

old that
Who

walk*

Soc. Eut. Soc, Eut, Soc,

Eut,

is he?

It is my Your

father.

father!
my what

Yes,
Of Of

father.
do

you

accuse

him

murder.

is an accusation deed ingood God ! That the ahove will comprehension of the people, who that it can he just ; an conceive would ordinary man never do it tolerahle to have enough to colour. This give any who is arrived is a thing that helongs only to mm at the highest pitch of wisdom.* Eut, You Socrates, it belongs only to such a say true Soc, Of

murder,

person.
Soc, Is it any without your
one

of

your
it must

relations
be
so;

that

your

"ither

has
not

killed?

doubt father

prosecute stranger.
Eut, in

in

court

for you would of justice for the sake

of

What

an

absurdity is that, Socrates,

there is any

to

think
a

that
tion rela-

this and

respect
a

di"ference

between

stranger ! The thmg is equal ; that which ought be examine is whether to to the considered, chiefly person killed that has him, did it justly or unjustly. If it was
he ought justly,
you relation
are

not

to

be

put

to

any

trouble

but

if

justly, un-

obliged to prosecute him,

there is between is to
not

whatever To have
an

ship friendthe least

or

you.

conversation
of his
to

with
;

him,
so

make
to

yourself
prosecute
can

accompHce
or

crime

and

it is

him,
and the

bring
expiate

him you
was

punishment,
But
our

which

alone

purify
fact
: a

botii.f
one
we

to

apprize you
who
:

of the

deceaaed

of

farmers,
at

rented
man was

when
too

dwelt feU

Naxus
a

this

much,

into of

passion, and
our

piece of land of us having one day drank so transported with

he killed by
is a

rage
*

against one
From it is this

slaves,
Socrates,
to to nature

that

him.

My

principle
God's and

of

it follows and

Jnst conseqaencei
such

that
as

only

province
cruel
:

conunand

authorise

actiont

severe appear A ficdse principle

; which

great truth*
becomes

for

justice pushed

too

far,

injustict

and

impiety.

OF

HOLINESS.

121 into

father hands

ordered and
one

him

to

be and

cast

deep pit

with

his

feet bounds
of those
cases *

who of

immediately sent hither to consult the have inspectionof religions

to

matters^
do with

and him
;

conscience,
mean

know

what

he

should
poor

and

in the

time

neglected
as an

this

prisoner,and
whose life
was

left him of the

no

without

sustenance,
so

assassin,
:

consequence,

that

he

died

ger, hun-

cold,
the
""

and

weischt of his chains, killed him,

"

before

father had Now, sent, returned. our my because I, for the sake of an family fall upon me, assassin father of murder, which accuse they pretend my
person, whole he has
not not

committed
to
a

and

if

he

had,
the

they
say

maintain
was an

I
a

ought

prosecute
murderer for
so a son

him,
;

because

deceased
it is

villain and
action his

and

besides, they
criminal divine about

pious im-

to
are

prefera
they
is

process

father

blind

incapable of
that which is Soc.
so
can

discerningwhat

profane and
do you

against things,and so impious, from

you

just and holy. But, I pray, Eutyphron,

understand aU

yourself think
that and say, is
as

accurately between so preciselydistinguish

divine

things, and
what

holy
you

you what
you
an

is
can

profane,that
prosecute
action JSut.

the

state

of the

case

being

your

father

without

fearing to
scarce

commit

impious

? would
did

Certainly Eutyphron
above
other
men,

have

any

vantage adall

if he

not

understand

these

well. thingsperfectly 0 admirable Soc. Eutyphron, I see then is to become and take can disciple, your of

the

best

course

before

the

termination de-

have the and

hitherto

world,
to

to

let Melitus know that I to : my process, it as the greatest advantage in looked upon have a good understanding in divine things, instructed in

seeing he and of rashly introducing of fallinginto error, accuses me new opinions about the Deity, I have put myself into your school I will say, if you that, Mehtus, acknowledge so : such and matters, Eutyphron to be a person of abihty in rehgion.
now,

be

well

But

that
*

he
In

has

good notions,
there
to
were

I declare

to you,

I have

embraced
who
were

Greece,
persons,
cases.

interpreters of divine
the

things,
would

public
weighty
dcrtake

whom who

people

addressed

themselves

in

all
uii-

Those,

were

the

least thmg, without

thing devout, any having first consulted

O

not

them.

122 the any

eutyphron;

or,

same

sentiments.
And

Therefore
on

forhear

to

prosecute
think called he

ma

farther. is
not

if,

the
cause

contrary, you
the
master

phron Eutyin is the his

orthodox,
you

to be
:

question before
cause

meddle

with

the

scholar that

of

all this
me.

mischief;
He
ruins
me

it is he in

ruins

both

father
;

and
and

he

principlesof
prosecute
me me

false religion a teaching me in prosecuting him ruins his father by the this same to rehgion, and if he continues without request, or leaves any regard to my you,

to pursue

you

will

not

fail

to

make

and

to

speak

the

same

thing

which

your ance, appearI shall have

to him. signified But, Upon my to attack me,

word,
soon

Socrates,
find his

if he weak

is

so

impudent
and shall

as

I shall half the it very

side,

at

least

run

but I know of

danger.
well, and
to

Soc,

that

is the
well in

reason

am

so

desirous
no

being
so

person Melitus not

see so

is

your bold as

being disciple,
dare looks
of look
so

assured,
the face who
;

that
no,
can me

you

himself, who
to

and intently, that he

weU

the

bottom

my

soul,

accuses

of

impiety.
In the
mean

time, then,
and

tell me, you

I beseech know
"

you, what

just now
is

aflirmed,
and

which
and in
not

so

well,

you viz. what

holy

just,impious
"

unjust
aU other

^in respect of

kiUing

men,

for instance

and
us.

so

offer themselves in all sorts of

to

Is
;
same

actions the

and

is
too

that may subjects, sanctity always like itseft is its not impiety, which So that the
same

contrary, always
the
same

idea,
in

character is

of

impiety, is always
Socrates.
you

found

ever^

thing which
Eut, Soc" and Eut. It is What

impious.
that

certamly so,
is it then

call

pious

and

holy, profane
which who I

impious
I call that

pious

and
to

holy,
such
or

for

example,
every

doing
mmits
be

to-day, namely,

prosecute
other

man

murder,

and sacrilege,

crimes, whether
person. And

father, mother,
an

brother,
to

call it

impious thing
crime. you
to

any suffer the

other

criminal

quietlyto
I say
;

enjoy his
I will

give

I pray, Socrates, mind proofs that very certain the law.*

but it is ill

well what my

definition

is

conformable
*

have

already mentioned
and is not
trae

it to
on

It is

so

indeed;

applied here,

all

OF

HOLINESS.

123

many

personii,
more

and

have

made
not
men

them
to
are

confess, that there

a

is let

nothing
him he is the he

just, than
he will.
most

spare

wicked
that

man,

who hest his of

All

convinced
;

Jupiter
that
to

and

just of

all Gods

and

all agree"

put

father
his And

in

chains, hecause
his with

he, contrary
Saturn

aU had

manner

justice,devoured
father

children.

before
other

treated fault.
my fall into of the

for yet greater severity

smne

yet people
for
an

prosecute

father
a

I out against me, cry atrocious of injustice act ; and when in

they
I had

manifest
actions

contradiction, Gods,

judging
mine,
in

so

ferently dif-

of thdse

and

which

no

other Is this
to

Soc,
me

design than that of imitatingthem.* has the thing, Eutyphron, which

this

brought
these Is If the

to-day
of the who the

bar;
I cannot which

because hear I
am

when them

am

told

tales this you,

Gods,
with
so

without

crime
are

able

in matters believe

going to be of religion, agree

stories,
these it is them of

pain? charged ?
with

people
necessary

in this, and
that that
.

these

absolutely
genuously inI ShaU

should I know

believe

too, who
matters.

confess

nothing
than my I

pretend

to

be

wiser

teachers,

and

make the
name

head of
me:

a^dnst
that Do Grod you JEut,

them?
who

beheve
I not

beg of you, do presides over frienddbip, all these things you say ?
Therefore,

in
not

deceive

only

beheve which

these,
the then

but
are

others

too

that

are

more

of surprising, Soc, You

people

wholly ignorant.f
there the
are

seriously believe
and
wars

that

great
You

quarrels, animosities,
believe
aU those other

them, reign among passions which are so surprising,and are represented by poets and which and pictures, exposed to are painters in their poems
view in all

among that

Gods?

parts
to

of

our

temples
every

and

are

wrought
which

with

various
in

colours

in that the

mysterious tapestry
citadel
this. which That

is carried the

prooession

fifth

year,^ during
here God

occasionti,as
law,
know
*

it is not

on

viYdch
us

Eatyphron
to

calls the
in

is the

law

of nature,

teaches

imitate

all

we

of him. The
as

imitation the

of those

false

actions,
t

poets themselves
he
means

Doubtless that
were

those

only produce have acknowledged. known were mysteries which

Gods

could

very

Ul

only

to

those

initiated.
was

X This

tapestry

the

sail of
were

Minerva's

actions

of this Goddess

described

the principal ship, on which which in needle-work;

124

eutyphron; must

or,

Panathenea;*
Eut,
Not
as

we

receive

all these

things

as

so

many

great truths, Eutyphron? hesides,

others only these, Socrates, hut a great many I will I told you which just now, explain to please; and upon my word they will nutke you
will
to
now

you, if you wonder.

Soc, may
at

No, they
them

not
me

make another

me

wonder
time
to

much,
you
me

but
are

you
more

explain
leisure.
you,

when

asked

I pray a little

endeavour

explain to
you have
not
me a

what

more

for clearly, have

me,

yet fully
what liness ho-

answered is. which

Eut. you

my

question ; you You have only told do in accusing your

I have

not

taught
that is

that

holy thing

father truth. there

of murder.

And
It may

told you
so :

the
are

Soc.
other Eut. Soc. asked among
me a

be

but call there

not

great

many

things
I you
a

which

Without
intreat
was

you doubt you

holy ?
are.

therefore
to

to
me

remember,
one are or so

that

what

not

teach others

two

great
and

many

that of the

too of be and be

holy things but to give

For
same

clear

distinct idea
causes

nature

holiness, and
the you character
are

of that told
me

holy things to yourself, that there is only one which makes aU holy things to
is Do
one

which

all

holy.
what

they

as

there

that

makes

wickedness

to be

ness. always wicked-

not

Eut. Soc. I

Oh Then

remember you yes, I remember teach

me

it? it.
know my

to

what

this character
and may be
use

is, that
it
a as

may

have

it

always
real

true

model,
to

and

eyes, that so original,

before

the

I may

in

tion condi-

affirm

that which

that does If

of every tfingwhich I see which this resembles model

not

others do, or you is holy, and that I

resemble
is your

it is wicked.

Eut.

that

desire, Socrates,
I would have.

am

ready

to

satisly you. Soc. Truly, that

after it had
was

is what

to

and

begfinning of the feast, procession. ship was along on firm ground the temple of Ceres whence at "leu8ine,from it was brought back, carried of the goddess was to the citadel; and the statue at laat
at

been

exposed

in

the

ship

the

carried

in

The

rolled

adorned
"

with

it. of Miner?a.

The

feast

OF

HOLINESS.

125

Eut,

I say them.

then, that
and

holiness

is that
is that

which
is

is

agree-

ahle to the ahle

to

Gods,

wickedness

which

disagreeanswered
I

Very well, Eutyphron, me preciselyaccordii^gto my whether yet know speak you

will

Soc.

you
true.

have

at

last

question.
of the
truth

But

do

not

However,

surely
of what

you

know

how

to

convince

me

you

advance.
Eut. Soc, I wiU Gome
answer

you.
let
us

then,
or a

lay

down
a

what

we

say

plainly.

is that thing or a man is a agreeahle to God ; a wicked thing, or a wicked man, is Thus what man or thing that is disagreeableto him. is* wicked holy and what are directlyopposite, are they

holy thing,

holy

man,

'is

not? Eut, Soc, Eut, Soc,

That I think I think But have is

beyond dispute.
this is very
so

well

laid down.

too, Socrates.
we

not. also affirmed, that the

and contentions among
one

Gods

have

frequent
and
are

animosities embroiled
without let

themselves,
2*

often

and doubt.
us

divided

against another
what may be

Eut, Soc. occasion those

I

Yes,
of

Therefore
that

now

examine of

the

di"ference
that

sentiment
among
to
us

which
If

produces
you
was

quarrels and
this

enmity

them. know

and the carry

we

should

dispute about
manner

numbers,
make and
to

which

greater, would
us

difference of
excesses

enemies,
?
that

and

to

aU

violences

Should
we

not

immediately
be Eut. It is very And if we should would

set

ourselves
same

reckon,

might

presently
Soc.
of

of the

mind?
we

true,
should
we

should

so.

bodies,
? and Eut. Soc.

disputeabout not presently

soon

the go

different about
to
our

bigness

measuring

them

not
so.

that

put

an

end

dispute?

It would And if
we

should
soon

contest

about

our

difference

be

determined

weight, would not of a pair of by means

scales? Eut. Soc.

*

No

doubt

of it. what

Well, then,
refutes with

is there, about

which

if

we

should
it

Socrates
subsist

this deflnitioa

of holiness, by

shewing

that

BOt

their theology,

126
come we

eutyphron; to

or,

dispute,without
recur,
we

lutYing a
become

certain

rule

to

irbich

might
fall

should

irreconcileable
one

enemies,
to

and

into
none

extravagant
of these

passion
at

agaii^stthe other?
occur

Perhaps
mind.
whether

things
of

present
and whatevil ?

your

I I

will
am

tell you some in the right.

the%
and

Is it not

you is

idudl

judge
just, un-

just and
not not

the
a

comely things about

rule ? When That
our

and

indecent, good
which
to
we us

Are

these

every

day differ,and
we

finding
greatest

sufficient

make
we,

accord,
of speiak
true
cause

faU into

the in

enmity
Eut,

I say

all mankind of

general.

indeed
wars.

is the

all

our

iaw-auits,
ti

and

all

Soc,
among be some Eut,

And

if

it

be

true, any

that

the

Gods

are

Tariance

themselves
one

about

thing, must

itiiot

neeessutrily

of these? be
so.

It must

Soc, "rods
are

According
divided and

then, excell^t you is judt and what about

to

"utyphron" unjtiBt, somdy

contest

the

and

indecent, good
these but would be

evil.*

For have

if

they
no

did not

about

things, they would

You
And

occasion

of

wranglingy

always united, would

say very right. the things which

they
God

not?

Eut. Soc.

each

tak^s

to

b^

comely^
hated.

good
Eut.

and

just,are loved by him^ Most certainly.

According
to

and

the xontrary and the

to

Soc.
seems wars

you

then,
and

one

just to
and
as

some

of
are

them,

unjust
among

seditions
these It is
so :

stirred up is it not so? doubt.

that and

them

thing others, seeing putes by such dissdme

Eut.

without
it

Soc.
the
at

Hence

follows,
love

one

and
of

the
the

same

thing
and

is is

objectboth
the
same

of the

hatred

Gods,
'them.

time
it
seems.

pleasingand

displeasingto
to

Eut. Soc.
and

So

consequently,according thing. profane,are the same

I

And

you,

what

is

holy

Eut.

gtant,

this

consequence
not

may
ask

be
my

Soc.

Then

you

have
; was

answered
not

just. parable question,incomwhat it was that diswhat

Eutyphron
at
*

for

I did and

you

the

same

time

holy
and

profane, pleasing and

those
are.

Socrates

handsomely
vice injustice,

ridiculefl

Godt^

wlio

kao%

not

JQSticeand

virtuei

128

eutyphron;

or, at

Eut. Soc.

All You

you

say

is true^ Socrates say in

least,in general.
:

S
'

articular

may actions
true

particular too
men

for

it is

about

that both
that such the
an

and

Gods

ay, Do not is

if it be
some

Gods action

say

is

dispute just,and

about

dispute every thing. any

that it

others

unjust?
Eut. Soc.

Yes, doubtless. Come,

all

then, my
me

dear

Eutyphron,
proof

for my

particular
that the after he
on

instruction, tell
Gods had

what

certain

you

have

so was

disapprove the death barbarously knocked

laid in irons, and
the
to
answer so

of your farmer, who, his fellow-servant

the

head,
had

received

Demonstrate

me,
a son

that
to

perished before your father which he expected from Athens. this occasion it is a pious and on
his father
;

just action bring him

and

for
to

accuse

of

murder,
can a

and

to

punishment
to me,

for it that

and

see

evidently prove
the Gods. and It is

the do

action

if you of such

fairly
son cease

is

pleasingto
to admire

If you

this,

I shall
as

never

celebrate somewhat

Eut,

capacityas long your difficult indeed, to

I live. it
to

prove

For my as part, I could prove it as evidently you. That is Soc, I understand I think to you. say, you have a duller head than any of your judges ; for as to them, there
to them

is

no

in difficulty your farmer

the
was

case

you

will

make

that

unjustly killed,
action.
as

it appear and that all

the

Gods Eut,

disapprove
I wiU make

your it appear hear

father's
to
me.

them

dear

as

the

light,

provided they
Soc.
Oh !

will but

provided you you, But I will teU you what make tion refleca fine speech to them.* I just now made, while I was hearkening to what you it were I said within said. myself, suppose possible for Eutyphron
mind,
ever

they

will not

fail to

hear

to

persuade
farmer should and what

me was

that

aU

the

Gods
;

are

of I I of
"

the

that

this

unjustly killed
understand,
is

should
than

be

the
is is
:

wiser?

better

do,
this
will

what farmer

holy,
but

profane?
Gods,
as

The
he

death

to displeasing

the
a

grant it
*

this is not

definition of

pretends. I what is holy,

and

reproaches the Athenians, that they loved to hear saoh trouble their heads about the finely,and did not much of things. Sacred from that this truth We learn the was History, the character of the Athenians in hearing ; they spent their time
Socrateg
as

cculd

talk

"kher

novelists

or

orators.

OF

HOLINESS.

129

seeing the Grods are dlTided ; and that which of them, is agreeable to is disagreeable others. to some Very well, 1 pass that, Eutyphron : I am willing to suppose that all the Gods father's action account unjust, your
its contrary,
and that

they
a

all abhor

it. say, that is

definition is

and little, and

I pray ** That which

then which all the

some

let

us

correct

our demn con-

all the Gods of the this

Gods approve

profane,
that

is and
or

holy

and

which

approved by
one

them,

disapproved by others, is neither is both rather together." Shall we

of what Eut, Soc, is

nor

other,

stand

by
?
it if
:

definition

holy

and

what

profane ?
us, not

What For

should

hinder
I will your
me me.

Socrates
hinder

my yourselfif this you

can

part
suits

but

do

opinion, and
better in what

upon
have

see you this principle

instruct
to

you

been

deavouring en-

teach for

Eut.

And

asserting,that and that profane

Soc. shall
we

my that is which this it

part,

I shall

make

no

of difficulty approve,

all the Gods holy which they all disapprove.

Examine

definition,
any ourselves

to

see

if

it be

true

or we our a

receive

without

ceremony
and and

?
as

and
to
so

shall

have
assent
man

that
to to

respect
all
us our a

for

others,
fancies be

give
that

tell
or

imaginations thing is so, shall

to
we

for
our

sufficient what

to

gain
to
us

belief;
Eut, well

is it necessary doubt Without that what

examine should
we

is said it ;

?
I
am

examine laid

and

assured,
That

have

down

is

good
Is

position.
Soc,
we

shall

see

presently.
of the

Hear

me

little. it is

that
or

which

is

holy

beloved

Gods,
of them

because ?*

holy,

is it

holy

because

it is beloved

ness thought is too high for Eutyphron, who, conceiving holifrom couid tell distinct not how to as a God, comprehend thing loved time of God, what is holy is at the because it is that same loved of God for holiness from because and comes holy God, holy ; ; is the of men effect of the Sanctitas primitiva ; and the holiness Socrates which of which he and divine understood, communion, So elsewhere that Socrates here with reference to speaks speaks. of conceiving the things of religion which the to was gross manner who in ignorant men, be found judged of this as of all other things the relatives is loved is In which are different, as that which very
*

This

different
from that

from

that

which

loves ; that

which

is

moved

is different

which

moves

it,"c.

130
But. Soe, I do I
a

eutyphron; not

or. what yon say,

"^ell understand
to

Socraten.
we

-will endeavour

say,
a

that

thing
that

is and
a

explain myself. Do not carried, and that a thing carries ?

that
a

that

thing
you

is seen, and

thing
it?
are

sees

?
the

that

moved,
Do derstand
Eut. Soe,

thing
that

moves

and

like to do

thing is infinity.
you
un"

conceive
in what

they

difiSel^nt 7 and

they
I do.

differ ?

I think Is not

the

thing heloved

different

from

that

which

loves?
Hut, Soc,

A
TeU

pretty question, indeed ! then, is the thing which me

one

is carried,
reason

ried car-

hecause
Ettt, Soc. it ; and

carries it, or
one

for

some

other

Because And
the the

carries

it, without
is moved
one

douht. because
it ?
one

Fut, Soc.

Most
Then
;

thing moved because thing seen certainly.

it is not
on

mbres

sees

true

that

one

sees seen
a

thing
because

beciiuse
one

it

is it.

seen

but

the

contrary,
that
one

it is

bees

It is not but
one

true

moves one

thing
moves

becduse it.

it

is

moved,
true

it is moved

because
a

Nor' is it
it
me one

that

carries
one

thing
carries

because. it. Do

it is carried^ but
you

is carried
now

because Is this

understand

?
not

does done
does

do

plain enough thing because

one

My
a

meaning
but

is, that
that
which

it is done,
that

it

is

because
not

does

it

being
is

suffers,

suffer

because this

it is
true

passive,but
?

passive because

it suffers. Fut. Soc.

or

Is not

Who Is not

doubts,
that

it ?

which

is loved

something

that

is done,

that
Eut. Soc.

suffers ?

Certainly.
Then it is with
;

that

which

is loved
it is loved
one

as

it is with
that
one

all

other

things
on

it is

not

because

l6ves
u
is

it, but
loved.
Eut. Soc.

the

contrary
is clear
we

it is because

loves

it that

That What

as

as

the

light.
of

shall

say
we

then
not

that say

which

is

h^'y; my
of tlie

dear

Eutyphron
as

Shall asserted

it is beloved

Gt"ds,
Eut,

you

have

Yes, certainly.

OP

HOLINESS.

131 it is

Soe.
some

But
other

is it reason?

beloved

because

boly^

or

is it for

Eut. Soc.

It is for

no

other beloved

reason.

Then

it is

because

it

is

holy;

but

it is not

holy

because So But

it is beloved. I think. is it not

JSut. Soc. love

beloved

of the

Gods

because

the

Gfods

it ?

Fut.
Soc,

Who
Then

can

deny
which is is

it ? is beloved
nor as

that

of

Ctod
is
:

is not

the

same
same

with
with

that that

which wliich

holy,

that

which say

beloved,

you

but

holy the they are

very

different.

JSut,
Soc, beloved is

How
Because because because

then, Socrates
we are

?
that that Are
we

agreed
and

that it

which is not

is
true

holy
that

is

it is

holy,

it
?

holy
Eut. Soc,

it is beloved. it. farther is beloved

not

agreed
which

in that

I confess We
are

agreed,
of them
to

that

that

is beloved
love it
;

of and

the

Gods,

that

it is not

true,

say

only because they it love because they

it is beloved.

right. dear Eutyphrou, if that wliich But, my of the Gods, and is holy,* were the that which seeing that which is holy is beloved only because
Soc, it would

Eut,

That

is

is beloved
same

it is which And

follow,

that

the it is which

Gods

should of

love
them. of

that

thing, holy ; they

on

love, only because other hand, if that

loved likewise is beloved
two

beloved is love is this

the
were

beloved

the

Gods,
be

only
to

because say, of that

they
winch

it;

then is

it would

true

holy

holy, only
you
see are

because that very

it

them. beloved is

By
of

therefore and the he you

to

those ferent. difand

terms, One

the

Gods,

holy,
Gods deserves
should

beloved

because because

love
to

him,
be
have

another

is my
exact

loved dear
answer

only
what

loved.

Thus,
me
an

Eutyphron,

when

given
you thing
would

it is

be

holy,
wave

to

be

sure

For

if these be

two

terms

beloved other

and ; whence here.

holy
all

the

same

one

might
which

put

for

the

that

absurdity

foUow

Socrates

represents

]32

EUTYPHRON

OR,

of It willingto explain to me wherein the essence definition ; but consists, by an accurate content to were its of shew w hich of is that beloved of one qualities, being but the Gods have of the not given me an account ; you I conjure of it. think nature therefore, if you fit, you, this and discover beginning with it great secret to me ; from its teach what me precisely to know very principle, holiness is, without having respect to any thing that is
were

not

adventitious

as

whether
no

it is beloved

of the

Gods

or

not.

For
me

we

shall

have

dispute about
holy, and
know
not

that. what how

Come
to to

then,

tell

what freely, Eut.

is it to be

be

profane ?
explain
my

But,
to

Socrates,
this

thoughts
vanishes

on you from us,

subject;
does
we

for

all that

we

lay
and

down
stable

and
soever,

not

continue
it.

fixed

in what
Soc,

condition All
the
are

put
like

principles, Eutyphron,
somewhat If the I had asserted and

which of

you

have

established,
one

figures

Dsedalus,
to

you I had

of my would

ancestors.*
not

them,

be

sure
as

have this

failed to

jeer

derived
of
a

slip out
fastest. have

man's it

pretty quality of he hands, when

falls

reproach me, making things

he it

if

that

thinks that

holds
is you

them that
some

But

unhappily

out,
I is

asserted
turns

them.

Therefore

must

seek your seek

for

other

give us
But,
turn not

the
For

raillery;for it see as slip, you very

of
my

certain

principles
any
other

well. I need
not

part, Socrates,
that

of
I

raillery ;
them I

suits

that hinders

inspire our
from

which If I

perfectly well : for it is reasonings with this instability, fixing,but you are the Dsedalus.
you

were

alone,
Then
I

tell you

they
expert

would

continue

firm

and

steady.
8oc.
*

am

more

in

my

art

than
statues

Dsedalus
that
out

Daedalus within
as

was

an

excellent

springs
go
as

them,

by
said

means

who career, of which alive. There

made

had
and

they
were

would
two

start sorts

along
appears

if

they
what he

had
is
was

been

of

them,
here of

by
that

in

Menon. of his

What

Socrates is

says in

Dsedalus,
Daedalus very His far

one

ancestors,

only
of

raillery.
was

descended

from

having the meaning is only this, that Daedalus as did, to fly towards of divine knowledge things.
Alcibiades.

from

kings of Athens vanity of pretending

the he knew how and
was

; and to

Socrates
that

be

family.
wings,
to th^.

to to

make raise

himself his mind

heaven,
This
matter

spoken

of in the

firtt

OF

ROLINESS.

133

wa"

he

could
it
seems

only give
I other I
am

this it not and

mobility to
only
that
to

his

own

works,
but also
more ;

whereas
to

give
men:

my

own,

those

of

which
my

is yet
will

strange, is, that

should fixed much and

thus choose than

expert against
to

for

rather

have have of

my

discourses
all the riches my

continue
of talus, Tan-

immovable,
with

to

together
But of
a

all the

skiU

Daedalus,

tor. progeni-

enough
way
to

of this

jesting. Seeing
to
ease

the

trouble,
is

I will

endeavour

shorter

conduct

myself
shall that
see

to

afraid are you and to open you, the knowledge of

does is
not

what
to

be Eut, Soc.

holy: you absolutelynecessary,

It cannot Do be think you is just 1

and

if it

appear

whatever

holy

is

just.
ever whatwhich
some so

otherwise.
whatever Or

is

just

is

holy,
that there
are

or

is is

holy

do

just is not always holy ; just things that are holy, and others Eut. I cannot well comprehend
Soc, And

you but

suppose only that which what

that
are

not

?
crates. So-

you

mean,

yet
more
now

you

have

two

great advantages above

more

me,

having I just as
of
to

both

youth
told you,

and

capacitythan
in the of you,

I.

But,
dance abun-

swimming

delicious

much

wisdom, are your you trouble. Shake off,I beseech

a"iid

putting yourself
this effeminate What
I

softness, and
say, is not

apply yourself

little to

thinking.
For
to

contrary
for
not

to be understood. very hard what the to poet asserts, who

I say
excuse

just the
himself

singing the praisesof Jupiter,says.

Shame every where

keeps
:

company

with

fear.

am

not

at

all of will

his

mind

shall
so

I tell you

in what

Eut, 8oe.

You I
;

oblige me
it is not
we

in
true

doing.
shame
see

think

that

fear
sickness the

for I think

every

day
are

always accompanies in fear people

at
so

of of

and

poverty,
fear. the
same

who Do
not

yet
you mind.

not

all ashamed
too

things they
Eut, Soc, I
am

think

of the
one

On
any

contrary,
who
is

fear

always
and
same

follows

shame into

for

is there

ashamed,

put
time

confdsion
honour dis-

by

any

E%U,

action, who does not at the ^t is the of consequence It cannot be otherwise, he

fear the

it ?
must

be afraid cf

it.

'

134

EUTYPHRON

OR,

Soc,

Then
Shame

it is not
every

true
where

to

say
company

keeps

with

fear.

But

"^e

should
Fear

say
every where

keeps
is

company

with

shame.

For
fear

it is false^ that

shame

continually found
shame is
:

with

fear^
is
one

having
of

more as

extent

than

indeed

shame
of

part
it

fear,
you hut ;
a

the
a

unequal
numher,
Do

one

part

numher.

whenever

find

unequal
find Eut. Soc,

wherever

do not necessarilyfind you it is unequal, there sarily necesyou

numher. well. is what is I

you

understand

me

now

?
.

Very
This

ever

that is

which

justnow just is
that

asked
to

you

namely,
there is

if wherethat he

he

found,
is

is also

which

holy ;
is

and
also is for Shall

if wherever

that which

holy
it

is to

found,
that which which
or are

there
is is

which
is
not

just ?
is

Now found
a as

that

which

holy
that
we

just; just.
a a

which then

is

always holy
?
he

appears that with

of that

part
a

lay this
cannot
:

down

principle,

of you It is Eut, Soc, Now of that

different

sentiment

principlethat
what is which is

contested. which
out

mind

follows

if that
must

is

holy

is

part
that

just, we
is that of numher

find

what As is

part
if you

of

which ask
me

just,

which

is

holy.
which

should
and it is think Eut, Soc,
me

what

part
and

is that I should

equal,
that you

what the
so

numher

is that

part?
not

answer,

Isosceles,*
as

the

Scalene.

Do

not

well

as

I ?

Yes, certainly.
Now
do

what I

part
may
to

in like you of that which

manner,

is

just
that

if you can is that which

see

inform
is

holy;
to

that forbear

let Mehtus do
me

know,
farther
say,

it is

best

for

him

impiety ;
by
you Eut,

me,

any I who

injusticein accusing me of have instructed been perfectly

their

what

piety and
my

holiness, and
is

contraries
that
concerns

are.

For
that

part, Socrates,
of

I think

holiness the

and
care

piety is
*

part

what

justf
which
two

which

The

Isosceles

signifies that
itself into
two
:

has

two

equal sides,
And the

for

the

even

numher which
is not

divides has
true

equal parts.
had
care

Scalene

is that
t

T^iis
did

but

unequal sides. the Pagans

that this

false
of

ideas

of

it ; because

they

understand

God,

which

consists

on

136

EUTYPflRON

OR,

to

make

them
do

better.

But

would
that

yoa you

dare
malce

to

assert,
one

when
the

holy action, any you better Gods by it ? *

I
am

any

of

Eut.

far

enough

from

uttering such

horrid

phemy. blas-

Soc.

Nor

do

I think
a

very
that

far from you

not

such what your have

such thought any supposition: and it is for this you

have
care

am

reason

I asked
was

this

of the

Gods

is,being persuaded

meaning.
done for
me

Eut, Soc,
care

You So the It

Socrates. justice,
but tell
me

much

that:

then,

what

sort

of

of Eut.

Gods
is of

is holiness.? the
nature

of that

care

which

servants

take

of

their I

masters.

Soc,

understand
to

you; the

that

is to

say,

holiness

is

kind

of

servant

Gods.

Eut, Soc,
means

You Can of

have you
art

hit it, tell of

me

what

physicians
is their

efiPect
servant

by
?

the

medicine,
?

which

Do

they
Eut. Soc.

not

restore

health

Yes. What And what

servants

do

the do ? ?
our

who ship-carpenters,

are

in

ports,

do of the

architects
not

perform by
former build

the

their latter

Do

the

ministry ships, and

houses

Eut.
Sac. cf their

Yes, certainly.
What
then do For
to

the

Gods

servants

since in the Eut. Soc. work Eervice Eut.

you

pretend
I have
me

you know

perform by the ministry must this, certainlyknow religionbetter than any man
make

world
And Tell

beside.f
reason

to

that
you,

pretence.
what

then,
the

beseech

wonderful
use

is it that ?

Gods

perform by making
very

of

our

They

perform

many

great

and

wonderfd]

things.
incapable of doing any thing to the advantage of God. would elsewhere he t Socrates hereby insinuate, what teaches, that God of of the the holiness works converaion souls : ministry by that this his conversion produces ut love, and that this love engages to render him that which which cannot we appertains to him, and
*

Men

are

innocently

refuse

him.

OF

HOLINESS.

137
army

Soe.

The

generals

of

things too ; but yet there prindpal* and that is the

not? But. Soe,
It is
so.

perform many great is always one thing which is the victory they obtain in battle, is it
our

And

the

principalis industry.
Sut
Soe, I

that

graziers do of supplying

many

mankind

good things, but the with food by their

grant ffcr Well, then, of

the I

all those

good things which

what is the that

the

Gods

operate by
But,
more

ministry of holiness,
now

? principal needs
of
to
we

just
and
.

told
to

you,
arrive I
can

Socrates,
at
an

there

time

pains
All

accurate

knowledge

these

things. please the Gods

call

that

by
and

prayers
in this
to

in general, is, that tell you and is that which sacrifices, consists the welfare

holiness cities
:

of families

displeasethe Gods is impiety, which utterlyruins and subverts every thing. what told me jS^. Indeed, Eutyphron, you might have I asked in fewer words, if you had pleased. It is easy
whereas
to to
see

and

you

have in

mind way but

to to

instruct

me

for

when

be

just

the

do

it,

you
me

presently
a

seem you strike off

again :
very

if you had well understood that asks

answered
the
nature

word

more,

I had
now,

of him

holiness.

But

(for
you

he say,

must

follow
art

who

is

holiness

is the I do.

of

and sacrificing

asked) praying
to

do ?

not

Eut. Soe. ask

Yes,
To

that

sacrifice,is

to

give

to

the

Gods

pray,

is to

of them. JEut, Soe, It is It

right, Socrates.
your

follows, then, from

of

discourses, that holiness

"^

is the

science

Eut.
Soe,

giving to the Gods, and asking of them. Socrates, you perfectlycomprehend my meaning.
is because up of I
am

It

in love it.

with
You

your need

wisdom,
not

and I

give myself
shall
let
one

to entirely

fear that
Tell
me

your

words

fall to

the

ground.

This that grace

fourth

definition
leads ask
;
even us

is admirable.
to

Socrates
his

shew and very him.

holiness
; and to

ask

of Ood,

designs by it to spirit, his assistance

for it is
on

ourselves that
it also

of him; engages of
us

him

our

being
And

depends
this

and

to

give ourselves

to
'

makes

iip the

whole

religion.

138

EtTTSfFHRON;

OR,

then,

what

is this
to

art

of
and

pleasing the QodaJ

to

Do

you

say

it is to JSut, Soc. have

give
Most To
to

them,

ask

of them.

certainly.
ask

well,

must

we

not

ask

such

things

as

we

need
And And

receive what
to

of them?

Eut,

then?

Soc,

give well,
as a

must

we

not

give
to

them

in
of

change exus

such

things
he

they

have

need

receive

?
he

For does

it would
not

want,
You say

follyto give any one hut are entirelyuseless

very my well. dear

such
to

things as

him.

But. Soc.

Holiness,
the it he Let

Eutyphron^
men.

is then

kind

of

traffic hetwixt
Eut.

Gods
so,

and

8oc. what which them what then

to

I would

not

if you it so, have the Gods For since

we

will

have

it

so. so
:

if it he

not

hut

tell me,

advantage
we

do

receive
the

from
we

the

preiSents
from
hut

make

them?

advantage
not

derive

is very

evident,
from

have

Uie

least

good

proceeds
are our

their

lihetality. Of
Ck"ds
commerce

what
we so

advantage
cnifty, as

draw

all

offerings to the the profit of this

no

Are
to

ourselves, while
draw

they

derive

advantage
you

from think

it ? the

Eut.

Socrates, do
from what
serve

Gods

can

ever

any

advantage
Soc. Eut.
to

the

things they
then
to

receive all
our

from

us? ?

To

purpose

do

offerings serve
and

They
and Then

signify our
we

veneration

respect
Gods ?

them,
Soc.
Eut. Soc.

the

desire

have
not

to

please them.

holiness

does

hut please the profit,

Yes, without
Then that

douht.
is

which

holy, is only

that

which

pleases

the

Qoda.
It is When

Eut.

only

that.
to me,

Soc. your
me

discourse
of

speak thus you is not fixed and

the

do

heing

Daedalus,

steady? that gives it

thousand

you wonder and dare you

this times

that
accuse tion mo-

continual
more
a

You, I say, who are a and that great artist, than

turns

nious inge-

give your
that

words your

thousand discourse
that

different
makes

Do

not

you^ find
rememher
is

which
were

only a circle is holy, and

not

You that

very

well,

that

which
same

counted

the

agreeahle to the Gods, but thing hy us just now,

OF

HOLINESS.

139 different? Do
not

"ere

acknowledged
this?
Eut. I (do.

to

be

very

you

member re-

Soe.
that what Eut. Soe. either

Well,
is

and

do

not

you
which

consider

that

you

now

which

holy

is that

pleasesthe
them?

Gods

say, Is not

pleases them
Most Then
that
we we are one

agreeable to certainly.
of
not

these well

did
now

things must distinguish just now

two
a

be
;

granted :
or,

if

we

did,

that

fallen into

false

definition.

Eut. Soc,

That Then
;

is
we

plain.
must

begin
not

all

again

in

holiness
have
me,
to

for

I shall
me

informed
but

what mind

nor weary it is. I beg you

be

inquiry after discouraged till you

our

would

not

despise
can,

bend
me

teach
:

your the truth

not

with
;

all

the

application you

for

you go,

know hke if you

does you

and

I will

let you
me.

alive it, if any man another Proteus, till had

not
a

have

instructed of
what the

For

perfect
you

knowledge
would
never, to
man

is sake

holy
of
a

and

profane,

doubtless

for

wretched

farmer, have

taken under-

accuse

stoops
in the
see

father of murder, when the good old your of age, and under the burden has already one
;

foot
to

grave

but

would
to

have

been
it

seized with

horror

yourself about
would I cannot holiness have doubt and

commit,
the you

act, and
So
well that what

feared
but its

Gods,
think
are.

may and

be,

impious respected men.

an

contrary

know you Inform do

not

perfectly
me,

fore, thereyour
I

most

excellent from
me.
reserve

Eutyphron,

and

hide

thoughts
Eut.
a

We

will

it for another it is time for

me

time,*
to

for

now

am

little in haste, and Soc,

leave do you

you.f
intend
me

Alas,
This

my

dear

Eutyphron,
of yours

what

to

do

hasty
the

motion

ravishes

from

the

Observe and

yet he
know

pride of always
inform

this

thinlcs

he is just superstitious man; himself of capable teaching

^

founded, con-

what

he

does t The

not

himself.
us,

ancients

that
;

this conversation let bis of and

to

of
alone.
not

Socrates

father
were

By which
made upon

Plato real
us.

foundation, as

well

as

Eutyphron got some advantage by for he dropped his prosecution, and it is easy these to see, that Dialogues feigned subjects, but had a very true those which has preserved Xenophon

140

eutyphron;

or,

of

holiness.

greatest
that

and
after

sweetest

of had

all

my of

hopes
you

for
:

flattered
self^ my-

I I

learned

what

holiness
out

is Melitus's

and

its

contrary,

should it

easily plainly

have

got
to

of

clutches,
had

hy

making perfectly

appear
me

him,

that

phron Eutythat of

instructed

in

divine
to

things,
introduce and that

Ignorance my
own

should head be

neyer

more

prompt
ahout
the

me

new

opinions

Deity;

my

life

should

more

Eoly

for

the

future.

THI

INTRODUCTION

TO

CRITO,

Socrates^
tdmirable model

in

Ids

Apology,
an

has man's

famished

us

with when

an
justly un-

of
And be

honest

defences,
which
a

arraigned.
**

in

this he

Dialogue, gives
man,
even us

is entitled,
more

Of

what of
to

is

to

done,"
of the the
a

yet
the

perfect
he
quire re-

plan
owes

the

conduct

good

and in it

obedience
when

justice and
at

laws,
same

dying
were

they
for
him

it, though
escape.
more

time

easy his

to

While
concerned

Socrates
for his
was

lay
in

in

prison,
himself,

friends
retained

being
the

life than

had
for

gaoler.
his
escape tell him the

Every
;

thing
Onto
news,

and

goes and

into

the

good
zeal

accomplishing prison before day, to to sUght not persuade him

the hears

readiness

precious opportunity.
his
:

Socrates
he for would him

him,

and starts

mends com-

but it

before
was

question,
without
to

whether
consent

just
the

to

comply, depart
So
a

the

the
the

prison,
point
firom

the decided

of

Athenians.

that
man

be

in
to

this
can

Dialogue, is, whether

withdraw Socrates called
were

unjustly
the

condemned
the
man

hand of

of the

innocently justice and the law f

he
lived
more man

die,

himself
was

only
;

age

in,

that

that he All
;

in
now

question

and,
would before the

which be
our

is yet
the

surprising,
in this
our our

alive, he
that
we

only
or

age.
histories

see

eyes, of fear
we

read
men

of in

in

word,
love

all

instances the
that

what
of
are

have have able

to

done
so

through
debauched

the
our

of

life, and

death,
scarce
are

ments, judgtrue

to

judge
cannot

of

what

justice requires, and

is

apt
now

call

every

thing just,
be
a a more

that
pital ca-

universally practised,
error.

there
the

However,
to to
we

since
to

conduct
the
or

of

heathen,
of

that

chose
would let
us

rather
seem

die^ than
us
can

break

course

justice,
;
may re"

the

efiPect upon

of

foUy,
any

strong rule,
us

prejudice
its

try if
us

hit

solid convince

that

claim

by

its

authority,

and

by

hgbl*

142 The shall Christian confine

THE

INTRODUCTION

TO

CRITO.

rehgion
oorselTes
to both

affords
to one^

great many
in
a

such

but

we

wMch

sovereign degree
St.

is justlyentitled in

these

characters.

Paul,

being

prison in Macedonia, on^ night the prison doors his chains and dropped off,and he was so far from
escape, that he

his

hindered who
made But

others had his how

to

do

it.
to

opened, Tnnlnng Peter being

]mt
him
to

imprisoned by Herod,
death
the
not

resolved escape did he his

after of

day
the

passover, execution. himself with

the

the do

night
it ? and

before did

Grod

content

unlocking
sent
an

chains,
who the

prison-doors,but
forced
him
to

angel,
This
was

pushed

opening him of

on,

and

the
to

saints. make

Though
escape.

go the

along.
prison
be

conduct

their

oblige them
saint, but

Nothing to depart prison. Socrates, dose followed as as possiblethe same

the illuminates the the

they do not offer open, less than an angel can

who
was no

Hght
the untied
not

that
same

guides
conduct.

and

saints,

observes

They
but his

opened
angel
innocent
was

prison
he
a

and
would

his stir.
:

chains,
He before

silent, and
death before he heard deal and

preferredan
he
came

criminal the of
reasons

life

but

to

resolution*
with
move a

of his and with omits

a

friend, who

speaks
could

great
him him
;

force, that,

nothing

that

after

vine di-

eloquence, confronted

with

incontestable

maxims,

justice,in which one may trace the rays of the evangehcal doctrine, namely, that we ought the of and the to slight regard only opinions men, judgment but of God that it is that should not living, living weU, ; wish that be our justice is the life, and injusticethe ; that of the soul ; death to we ought not injure our the injurieswe that it is betreceive ter enemies, or resent ; to die^ than to sin ; that we must obey the law of our of men respect cannot justifyour discountry ; that the injustice grounded
upon
to

truth

and

the in

laws the

and

that

the

laws

of

this the

world

have

sister-laws upon Those

their them

other, which

revenge

affironts put

here.
were

These

the take

principles that
the

Socrates

went

upon.

that

pains
will be of

to

examine

them,
in
not

Socrates
make
man

consequences, acted the his escape,

fuUy
that
it

satisfied,not
man

an part but likewise,

honest he
was

could with

weigh only that refuung to be a good

that

and

if he

did

otherwise.

And

this view

144
Crit. the hke

CRiTO;

OR,

Ay
!

! and

how

misfortunes,
That
so

many whom

do

we

see

every
not

day,
exempt

tmder
"rom

age after

does

those

fears

Soc, hither
Crit.

is

true.

But

bHI, what

brought piece of

you

early?
I
came

to

tell you

troublesome

news,

which

affect you, to whelms though it may not seem yet it overboth and sufferable relations friends with inand me your terrible news grief. In fine, I bring the most
ever

that

could
news

be

brought.
?
I Is the
am

Soc. What the return Crit. here

this

ship arrived
die ?
;

from

Delos, upon
it will be have

of which It is not

to

yet

arrived

but

without

doubt

day, according to
from fail of

the

we intelligence

from For
so

that came persons that rate, it cannot you Soc.

must

Sunium,

and

left it there.

at morrow to-

being there unavoidably die.

? Be
not

to-day, and
it is the

Why

not, Crito
I do

it

so,

since

will of

God.

However,
What

believe

the

vessel

will arrive this

day.
Crit. Soc. the

do you I will tell you

of the least At those

ground
:

that
not

conjectureupon
to

am

die

till the

day

after

arrival Crit.

vessel.
who
are

to

execute

the

sentence

say

so.

Soc.

The from

vessel
a

will not

arrive till to-morrow,

I
to
me

as

jecture cona

certain And
me.

dream
seems

had
a

minute

ago.*
awaken

it

night, happiness, that

this

about you

did not
Crit.

Well,
1

what I

is the
saw a

dream
very

? handsome

Soc.

thought,
come

comely

woman, name,

clad in white,

said.
*

In

three

days
on as

who, to me, callingme up thou shalt be in the fertile fashion,

extimis

by

Phthia.f
xnoming
colatiora

He

9peak8
upon affirmant

this
more

because and

the
true.

dreams
**

of the
et

were

looked

distinct

Certiora

somniari
marum

t says

three
verse

aniquasi jam emergente Tertul. Anima. de sopore.*' vigore, producto of the Book In the 9th Iliad, Achilles, threatening to retire, " After shall see the Hellespont covered to-morrow to Ulysses, you if afford and with me a happy voyage. In Neptune ships, my fertile Phthia.'* tiiis last It was the at days I shall arrive sub

noctibus,

that
our

Socrates

had

from bear
a

the

mouth

of the
to
cor

woman

in his

dream

for

dreams

always

proportion

genius, habits,

and

or

WHAT

WE

OUGHT

TO

DO.

149

Cait.
Soc. Crit.

That
It is U

is

yery

strange dream,
doubt. But make

Socrates.

very

significant one,
advice, and
the I

Crito.
for this

Yes,
take

without
my

time,
escape.

Socrates,
if you I shall who
are

die, besides
ever

irreparableloss
am

your of a

pray For which

friend,
many
or

lament,
well I have

f^ndd

that

great
you
not

people,
me,

not

acquainted
forsaken

either you,

with and

will

believe interest
more

that
for

promoting
than money will never
we

scandalous,
to my

to
more

your escape. lie under the than my

employed my Is there thing any disrepute of being

refused
so.

wedded the

friend ? For, in short,

to

people
when Soc.

believe
enabled

that you
to you should

go

from

hence,

had

do
we

My
for
more

dear
the

Crito, why
of the

be

so

much

cerned con-

opinion
sensible

people ?
who
case are

Is it not the

enough,
men we

that

the
to

part,
how

only
?

ought

regard,know
But

the

stands is
;
a

Crit.

concerned
a

see, Socrates, you for the noise of the mob

there

necessityof being
example
is

sufficient instance, that

but the

they
of
manner,

are

for your capable of

only small, passion in an

once run

greatest

and injuries,

doing, not displaytheir

who
are

outrageous

against

those

by riilgar opinion. juries, Soc. the people capable of doing the greatest inWere likewise be capable of doing the greatest they would good : that would be a great hapjpiness. But neither the make the is possible. For other one nor they cannot
dovm

either wise Crit,

tenderness stir from I

men

or

fools,*
But

grant
to
me

it.

and ? For

hence

is it not out of : me answer pray other friends, that you will not your fear, lest upon your escape we should
of the
his

ways
and

of

easy of this passage, by which to one's own country. to the letter,were never of this upon if
was
*

thinking. thoughts

Nothing
that
he The

can

be had

stronger
of death,
death

evidence than
as a are

Socrates

gentle application
voyage
tied up

represents
to

fortunate

grammarians,
point
out

who the
a

always
and
idea

able

beauty
coarse

delicacy
of

: fur passage the resemblance

they only
of
ever

turned word

it into

death,
;

the

Phthia mistaken

as

Grecian

could

have

with ^Oivnv, to corrupt ^dirjfor ^9L(xiq, Phthia

"

Achilles*s
This

country.
noble

is

principle of Socrates.
that
are

None

can

do

the

greatest
And

harm,
can

but be

those

able

to not H

do
to

the
men*

greatest goad.

thii

only

attributed

to

God,

146 be troubled
that
means

CRITO;

OR,

and
be of

charged obliged to

with

carrying something highly

the

you

off

;
or

and

by

quit our
suner

possessions,
more name

large sum

or money, either ? If that be your it off. Is shaJce Gods

a pay fatal tha:^

fear, Socrates,
it not

in the

of that

the
we selves our-

reasonable of

should

purchase
to

your

these

at escape dangers, and

rate

exposing
if

occasion
come

? Once

more,

my

greater ones, dear Socrates, beheve

such

there
me

be and

away. 1 own, Soc, others Crit.

Crito,

that

I have

thoughts,
the

and

ral seve-

besides Fear

in my

view.
I entreat
sum a

nothing,
no

they require
other who will

great
see

to

for in you; let you out.

first And

place,
on are

the

hand, you stop

their

what

pitifulcondition
us ''^
:

those
sum serve

in,

probably might arraign

mouths; accept
desire
you my my

smaU will
are a

estate

alone

of money for that. number you himself, is

pable ca-

If you scruple to of strangers, who with what has oi

not

offer,here
more

great
to

nothing
want.

than the
sums.

furnish Theban Cebes others.

money

Simmias

brought up very doing as much,

fears for what then you your told

considerable and
so are

several

Let

your
as

stifle the
me

desire of the

And

other

making day,

your escape. in the court,

that
to

if you pray be

made

live;
wiU

you

should know how not escape, you let not that trouble you : wherever you go, If beloved. will I to have Thessaly, you go will honour you happy in

friends

there, who
and

merit,
what fear you

think

themselves

according to supplying you

all occasions without

your with of

and want, you in their country.

are

covering you unjust thing

power enemies
to
so

from

Besides, Socrates,
in make

doubt
self, your-

guilty of

while

promoting
For you
not

a very is it in your what your

dfelivering up
your

escape,

and
for. dren, chil-

passionately wish
your

only betray yourself, but likewise by abandoning them, when might you
them. You
are

maintain
at

and may
to
man

educate
befal be in
as

not

at
same
as

aU

concerned
time

what like
A

them,
dismal either

though
a

at

the

condition,
no

ever
or

they are orphans were.

expose

should

have

children,

else

himself

Those

who

made

trade
were

of

of

people, whose

mouths

accusing at Athens, were easily stopped with money.

apoor

soxt

OF

WHAT

"WE

OUGHT

TO

DO.

147
You you
seem

tD the li ine
ta

care

and
a

trouble soft and

of

bringing
of
a

them

up.

to

act

insensible

part;
generous

i^hereas

ought
all,

take

resolution

worthy

soul;, aboTe

that you have irho boast pursued nothing but virtue JM, an the days of your I^e. I tell you, ashamed Socrates, I am of you and your the account relations, since the world aMn

through our cowardliness, that you did In the first place, they will charge you with aot set off. trial that then avoided; a might have itanoing you in making conduct defences tbey will censure ; your your
wl
was

beHerre

it

and

at

last, which
us

is

the

most

shameM

of fear

all, they

will

"raid
"
we

with
not

forsaking you
accomplish
Socrates;
advise
no

through
your

and

cowardice,
the that But
now

did

escape.

Pray consider
prevent
shame approaching will I

rfit, my
O0ver
us

dear

evil, you
all.

if you do not will bear a part in the with for

Pray
be

yourself quickly.

tbink

on

it,there
must

is

time

left,all
I entreat Soc.

put
our

in

execution

advising,there is no choice the next night; for if we

be broken. Believe
me,

delaylonger, all
you,
dear agrees

measures

will I bid

and

do

as

My it [Hrovided
the Ittity

Crito,
with

your

you. good will is

reason:

very

commendable,
swerves

right

but
is it

if it

from

stronger
to

it is, the

more

blame-worthy.
we

The

bst
rou

thing

be

considered
For you

is, whether
know it is not
to

say, or not? have accustomed

most

of

ought to do as yesterday that

reasons

myself only
a

follow

the

that

ppear
Ortune

just, after
upon
aU
me,

mature

examination.
never

Though
part
with

frowns

yet
and be

I will

the

I have mKiples always the ppear

mes.

along professed.
I esteem
not
never

These

same,

them

principles equaUy at all

the
not

So,
assure

if your

advice

backed

masons,

yourself I will
arm

by comply,

strongest
if aU the

sople

offer to or frighten me against me, fresh ke a child, by laying on chains, and threatening to of the greatest good, and oblige me to suffer the ^rive me how shall we this inquiry uelest death. Now, manage what stly ? To be sure, the fairest way is to resume have been )U saying of vulgar opinions ; that is, to in-^

should

whether lire,

there that
a

are are

some

reports
be and

that

we or

ought
whether

to

re-

rd, and
so {ring

others is

to

slighted:
childish

the I

only

groundless

proposition.

148 baTe
a

CRiTO;

OR,

strong desire, upon

whether
from whether
me

this

occasion,to
appear I
was

try in your
me

presence,
ent

this what

wiU principle while

to

in diflfer-

colours
or

it did

in other circumstances,

I shall
to
a

always find
or

to determine

compHance

it the same; refusal.

in order

If I mistake

not,

thought in this place,"" that of all the opinions of men, and others to be shghted. In be regarded,
the Gods, Crito, do not
aU human appearance, and therefore
cannot

themselves

it is certain, that several persons who of have maintained often men sense,
some are name

to

the

of In

you you it is work

think
are

that
no

was

well

said ?

in

morrow; danger of dying to-

present danger
pray who justly,

consider

it well: that aU

said,
be but

presumed that the fear of the fore, any change upon you. Wheredo not you think they spoke the opinions of men not are
of

always to
not not

but only some regarded,

them;
do you

and

those

of all men, you Crit. Soc.

only

of

some

? "What

say ? do

think it is very true ?

Very
At

true.

that rate then,

ought not
ones

we

to esteem

the

good

and opinions, Crit, Soc,

the bad slight the

?
those

Yes, doubtless.
Are
not
ones

then, good opinions

of fools ?

of wise^men^

and

the bad

those

Crit. Soc.

It cannot Let
us
see

be otherwise.
answer

that makes whether whoever

or

then, how you will he comes when his exercises,

this.
his

man

to have
or

lesson,
of
a

shall he
comes a

regard the commendation first, or only of him that

?f
sure.

censure

is either

sician phy-

master

Crit. Soc,

Of the last to be Then he

ought
of

to
man

fear

the

censure,

and

value the
comes

commendation
from others. Crit.
*

that

alone; and shght what

Without probably
in

doubt,
had been maintained friends in
some

This

of the every

former
in the

ferences con-

prison

for Socrates's

met

day

son pri-

keep him company. either for their health, or else t For they perform those exercises to improve their dexterity and strength ; for the first they followed the orders of a physician and for the other,they were directed by ;
to
a

master.

.J

OF

WHAT

WE

OUGHT

TO

DO.

149

Soc.
nor

For

that
nor man

reason,

drink,

do

any
of

man young thing, without

this

must

neither of

eat

the

orders
at

that

master, himself
Crit. Sac.

that

sense;

and

he

is not

all to

govern

by
But

the

caprices of others.
is true. he
or

That

suppose

disobeys

this

master,
the
means

and

disre.
to

e:ards his
blinded
will

applause
the
come caresses

censure;

and

suffers

himself

be

by
not

and
some

be

to

applauses of harm by this

it should
nature

ignorant mob;
? ?
that

Crtt, Soc.
accrue

How But
to

is it what

possible
will be

be
of will

otherwise this it harm

the

will

him

therefrom

where

terminate

? and

what

part
ruin

of him

will it affect ?

Crit.
will

His

body,
well
;

without

doubt;
the

for

by
the

that

means

he

himself.
but is not
case same

Soc.

Very
the

all

over

nesty, injustice,honesty or dishothe subject of our at present are good or evil, which dispute,shall we rather refer ourselves to the opinion of the who people, than to that of an experienced wise man, justly from than all challenges more respect and deference us,

Upon

poiiit of justice or

the the ruin

world

besides
of

And
one

if
man,

we

do

not

act

conformably
that
we

to

opinion

this and

is it not that

certain which

shall

ourselves,

entirely lose

gains new strength by justice,and ? take all Or must we injustice

account

only lives and perishes only through

for
a

that

thing

of

no

?
I
am

Crit.
Soc.

of

your I

opinion.
entreat

Take

heed,

you;

if

by following

the

opinions of the ignorant we destroy that which is only preserved survive health wasted and sickness, we can by by the it be of whether what our that, body, or somecorruption
else ?

Crit. Soc.

That
Can

is certain.
one

live then

after

the

corruption and

tion destruc-

of the Crit. Soc. lives is

body?
to
can

No,
But

be

sure.

one

survive

the

corruption
has

of

that

which

and only by justice, this things whatever to object|

dies it

only through
that than

be,

for its

be

less valued

the

? Or injustice justice or injustice body ?

CRTTO;

OR,

Crit.
Soc. Crit. Soc.
at

Not
What A

at

alL
more

! is it much deal dear

more.

yaluable

then?

great Then, my
the

Crito,
but

we

ought
that

not

to

be

concerned
knows

what is but

people
and what

say, is

what

says,

which h

what else

just

unjust ;
you
see,
we

and
you

that

alone

nothing
pidor
deference

truth.

Thus

establish
to

false
a

ciplesi^t first, in
to

saying that
of the

ought
upon

pay is

the

opinions
and
are

people,
Some
us

what

just, goodj

honest,
the

its contraries. able

sure, to

perhaps
death.

will

object,that

people
Crit, Soc, To It
we

put
But

to

be is
were

they

will. that that

true.

does

not

alter
same.

the

nature For you

we

of what
must

saying ;
that

is still the

remember,
to court.

it is not

Life,but

ffood life that

ought
Crit, Soc, consists

That

is

certain

truth*

But
in

is it not

Ukewise

certain,

that

this

good life

nothing
before have the

else but

honesty and justice.

farther, let
us

Cnt.
Soc,

Yes.

Now,
without

we

go

examine

upon

the

principlesyou
hence

unjust.

If it be about For
;
as

agreed to, whether departure from my permission of the Athenians, i^ just or found do our utmost to just, we must
if it the is

bring it design.
now,

but
to

unjust,
and who

we

must

lay aside the

considerations

you
;

of money, thoughts of the

reputation,
baser

family
put

these

alleged just are only the

to
were

mob,

innocent
to

death,

and

would But
we as are

afterwards for
to
us

bring
bend

them
our we

persons life,if it

possible.
way,

who

thoughts another
do
a

just thing giving money, an lying obhgation to those who whether both and our or we promote they ; escape do not commit in so doing? If this be an injustice unjust much the point, since it is thing, we need not reason upon and abide here better is to die, than to undergo what
in
and

all that

mind,

is whether

under

more

terrible

than
are

death.

Crit.

You

right
go
of

in

this

particular,Socrates
in

let

us

proceed.
Soc, We will

hand

in
to

hand
answer,

the pray

enquiry.
do
it when

have

any

thing

weight

If you I lutve

152

CRiTO

OR,

therms

opinions,1 ^ads
persons.

them Consider and

we

to

reciprocal contempt
then,
if you
our are us

of
of

one

ttnother's
same

well let

the

upon
treat
never

opinion with me ; that this principle, those unjustly who

did,
me nor ever

ground
to
us.

reasonings
evil,or part,
I my

are

ought not unjust to

entertain

do

evil for

For

will have

TeUf
ear

then

to what

if you follows.

changed

other principle. any mind if not, give your ;

Crit, Soc. he to

give ear.
:

Well

man

that
break
to

has it?
it.

made

just promise, ought

keep it,or
He

to

Crit. Soc.

ought
go shall I

keep
hence I

If

from
not

without

the

consent

of

the

Athenians,
those
what

injure some
it ?

people, and
shall
we

especially
this

who
we

do
think I

not

deserve

Or

in

follow

equally just to
answer

every

body ?
I do
not

Crit.

cannot

you,

for

understand

Pray take notice : when of making our or going escape,

you. Soc.

we

put
and

ourselves
or

in how

way
you

from

hence,
and

please
present
this

to

call

it, suppose
in
a
"

the

law

the republic shoiild

us, accost to
us

themselves
:

body
you
state.
now

before
are

in
^to

manner

Socrates, what
what the

put
ruin

in the

execution
laws and

going design, were

you you lost think

do

"

Do

wholly to a city can

its force, but is justice has not only likewise perverted,overturned, and trampled under foot by What could make to such answer we privatepersons?" other and many questions? For what is it that an orator the cannot overturning of that law, which say upon pre shall be vides that fringed insentences not once pronounced ? Shall we that the republic has judged answer, ? Shall that us amiss, and passed an unjust sentence upon subsist

when

be

our

answer

Crit.

Without What will

scruple, Socrates.
the laws say
us

Soc.

then?
to

"

Is it not

crates, true, Soa

that you And trial?"

such

agreed vrith
if
we

submit
seem

yourself to
to

lic pubat
prised, sur-

should

be
;

surprised
''

language, they
Socrates,
but upon have

will continue
make
answer,

perhaps
for you Tell

Be

not

yourself
then, what

used
casion oc-

to

insist

you

answer. question to complain of

and

the

republic and

of

us^

Of

'WHAT

WE

OUGHT

TO

DO.

133 Are
means

that the your fault

are you authors

so

eager your

upon hirth

destroying
?
Is it
not

it ?

not

we

of

hy

our

that What
to to
manner riage mar-

father
can

married "bid

her with
at

who the

brought
laws
we

you

forth you established

answer.
"

?*
as

?*'

Nothing
and

all, should
up
not
we

As the
we

the

nourishing
of upon you say. under
our

bringing
are

of the

children,
laws

and that

your that up
"

education,

just
your
"

enacted
to

head, by
music then and

which the
were

obhged
?

father

bring

to

exercises

Since
our

you

bom,
you

Very just, I would brought up, and educated

maintain that your
as

influence,
and think
to you since

durst

nurse-child
are,

subject,as
to

well

you father
us,

are

not

?
as

and

if

you
were

do

you for

have

equal
upon

power
us

with
we

if it
to

lawful

inflict

all

enjoin you

such cannot to lay claim undergo ? But you any father to repay so as or master, right against your your think evil for to obn evil, injury for injury, how can you somuch tain that privilege against your country and the laws, inthat will ruin
action counteract

if

we

endeavour

to

put
to

you

to

death,
us,

you
to
an

us,

by endeavouring
and that its
are

prevent

and such of

your

country
you you
more man

laws
an

just,
?
Are and

call you inseparable follower

Can

true
siderable, con-

virtue

ignorant that your country is more veneration worthy of respect and

than your That and

be*

fore

God

and

father, mother,
you

and honour

all

your
your

relations

together ?

ought
it,
reclaim
more

to

country,
father
or

yield
That

to

it,

humour either

than

an

angry

'{

you

must

it

by

your
a murmur

counsel,
all

obey its injunctions, and ? it imposes upon that you

or

suffer

without you
wars,

If it orders
to

to be

laid

in

irons, if it sends
you shake army, the

you do

the

there

whipped, to spend
;

your
must

blood,
not

ought
ofl' the in

to

it without flinch every

or

but

in

the

yoke, or prison, and

of your
a

demurring quit your

else,
For of is if

you
;

post

where

equally to obey
violence
to to
a

orders
or

country.
is
a

father
a

mother

piece
country

ought offering piety; grand ima

put

force

upon

one's

much

This
to

is

an

admirable
the

way their

of

makiDg by

out

the of

obligation
the

of

all

men

obey
them

laws

of

country,

virtue

treaty

made

between

IM

CRITO;

OR, to

ppwater." What
we

sliall we
the
we see

answer

all

this, Crito
laws

? ?

Shall

acknowledge
Crit.
8oc.

trath avoid

of

what

the

adyance

How Do
we

can

it ?

you

then,
hrand hold
we

Socrates,
your your have

reason

have Of
us

to

(continue they) what enterprise against us, as

hirth,
done other your

unjust ?
your
are
we

education;

you in fine,
as

maintenance,
all the

capahle of,
do for
not

well make

as

to

all the

you citizens.

good

we

Indeed,
it \" lawful
account
a

fail to

puhlic proclamation,
if he of with you
our

that

every
laws

private man,
and
to customs

does

not

find his

in

the

republic, after
his effects

mature

examination,

retire of
remove

all
cannot

whither with
our

he
toms, cus-

pleases.
and
us

And

if any
to

comply

desires

and may
one our

live elsewhere, not

one

of

shall other

hinder

him,

he

the

hand,
has

if any

he pleases. But on go where of you continues to live here,

after he and
the

considered
observed

way

of

administering justice,
we

policy

in the aU is
to
our

state, then,

say,

he

is in

effect
that for

obliged
his

to

obey
those

disobedience

conpnands, and we three-fold a unjust on

whom

maintain account;

birth; for obeying owes foot those that educated and for him; trampling under fedth his after he had violating engaged to obey us, and not to us, if we remonstrances talang the pains to make happen to do an unjust thing. For notwithstanding that we only propose things without using any violence to procure and his choice either obedience, to give every man
not

he

his

obey
yet
he

us,

or

reclaim neither

us

by
one

his
nor

counsel the

or

remonstrances,
And
are now we

does

the

other. you

tain, main-

Socrates, that
you much wiU stand

if you what execute charged with aU these

about,
that in
a

crimes,

and

had higher degree than if another mitted comprivate man the them the reason, same injustice. If I asked without doubt by telling they would stop my mouth me, in that I submitted to all a myself distinguishing manner And these conditions. (continue they) have great we, that you evidence always pleased with us and the republic were
;

for

if this any

city

had

not

been
never

more

agreeable
in shows that

to
no

you
more ever

than than

other,
other
to

any
you

had you Athenian.

out

continued
of the

it,

None

could
you

tempt

go

of

the

city, except

once,

OF

"WHAT

WE

OUGHT

TO

DO.

2/55

vent

to

see

the

games
.

at

the

Isthmus

*
:

you

never

went

any
never

where

else, excepting y6ur

a

military expeditions,
are

and

undertook had the

as

voyage,

as

others

wont

to

do.

Yoi\
after

never

to curiosity

visit

other
with

cities,or
and
of

enquire
our

other You

laws,

always
live

made

us heing contented a distinguishingchoice

republic.
and your
on

us,

all

occasions
to

testified

tha^
to
our

according
in it. been then In

submitted you maxims.

an

with

all

heart

Besides;

your

having
that

had liked have

children

this

city,is
in this
to

infalHble
last

evidence

you and

fine,
have

sentenced

very banishment the

juncture
if you of

you

might

would,
the

might
what
were so

done,

with

consent

republic,
But
your
now

you

now

attempt

without

their
at

permission.
that in But
are

you
own

terms

stately,so unconcerned preferred death you

death,

to

banishment. words
you
;
are

you

have

no

regard
for the

to

those

fine

you

not to

further
overturn

concerned
them.

laws, since

going

offer to do, just what a pitifulslave would by endeavouring to make contrary to the laws your escape have of the treaty you obliged yoursigned, by which you self rules. did to live according to our us Pray answer : not we agreed to this treaty, say right in affirming that you and submitted not yourself to these terms only in wordis,

You

do

"

but what

in

deeds
we

What
else
we

shall but

we

say

to

aU

this,

Crito
so

? ?

And

can

do
can

acknowledge
it, Socrates
continue that

that ?

it is

Crit, Soc, yours, That

or

How What but

a

avoid

else

then,
of
not

they,
treaty,
to

is this

action
terms

of ?

violation
you
were

and

all its

treaty
whole

made
to

sign
on

either
it
;

by
you

force had

surprise, or
course

without of

time
your

think

for

the

seventy
with

years
us,
or

to

remove

in,
"f

if you the

had

been
our

dissatisfied

unconvinced

justice of
or

Lacedemon cried
or

neither pitched upon proposals. You that Crete, notwithstanding always you
;
nor

up

their

laws

strange
the

countries. and the

of any have You

the been

other less is
an

Grecian
out

cities,
Athens

of

than

lame

blind

which

invincible

proof
the

Tliese of

games

were

celebrated three

at

the

Isthmus

of
were

Corinth,

to

honour

Neptune

every

yeai*8,

after

they

received

by

7*heseus.

156 that

CRITO;

OR,

tlie
manner^
are

city and
since
not

its laws
a

pleased
can

you be

in

ing
laws

city
And

never

distinguish-' agreeable if its

a

such.

yet

at

this

time
our

you

act counter-

the
we

treaty.
would

But,
have

if you you the to

will stand ridicule

take
to

advice, treaty,

crates, Soand

not

expose

yourself
from either
to

your of the what

citizens, by

stealing out
can

hence.

Pray

consider

redound that

in

exposed
any which
to

Mends, or you your friends will design: your infaUibly be either their have to danger, or banished or country,
forfeited. And
as

advantage by persisting

their estates

for

yourself, if
Thebes you
or

you

retire

as neighbouring city, such well are admirably governed,

Megara,
there love of be for the

will
any

looked
their

upon

as

an

country,
:

will you

enemy. look upon will

All

that
a

have

laws

besides,
of

as you in them fortify

corrupter
the

good
to

opinion
the law of

they
will the

have

sentence at

judges, given against you

your time pass for
a

and
:

move

them
a

for

corrupter
of the

approve of the and

any

debaucher ! will these

to

youth,

vulgar people. What well-governed cities, and

or

of keep out you assemblies of just and live with

these
men

-mUl

you

have what
to

the will

face you
as

go
to

them? ?
Will

And you

pray,

say you

them, here,
this
to

Socrates that be

preach
the
men

them,
and
not

did

virtue,
sound

tice, jus-

laws,
?
Do
ears

ordinances,
you You think

ought
that

reverenced lous ridicu-

by
you

will

in their will

quickly leave
to

But ought to think so. perhaps these well-governed cities,and go to where there in is less that you this

Thessaly
more

Crito's

friends,*
;

order,

and

licentiousness take
a

and

doubtless

country, they
relate in what

will

singular
made
some as

pleasure in

hearing
from

equipage
covered
some

you with

your escape old rags, or a

other say, such

will had
to

way, old This

a

fugitivesare
fellow,
that

prison, that is, beast's skin, or disguised wont to be. Every body
scarce

has

strong passion for living, that

his Such life

time to live, any he did not stand foot about

purchase
laws.

by

trampling
will be

under bandied

the of

most

sacred

stories

you

Thessaly And reigned.

that Gritias
was

was

the

country

where

licentionsness

and that

debauchery
it
was

accordingly
rained.

Xenophon

obseryes,

them

OF

WHAT

WE

OUGHT

TO

DO.

157 upon
the least

at

time

when
of

you

ofifend

no

man

but

complaint, they will assail you with a thousand will time in sneaking and spend your reproaches. You of men, after insinuating yourself into the favour one aU. another, and an owning equal subjection to them
For what
can as

occasion

Thessaly,
What
then and

you if the

do

Will cheer of all

good
?

you had your if you

feast drawn fine

perpetually in
you thither upon

wiU virtue the

become

discourses
to

justice
your order them

Besides,
of up but

design
it

life for
to
no

sake them

bring
other leave

children, your in Thessaly, as

make do them you

cannot

preserve be in could Or

if you

do

service them be

stratigers.

if you

design
your under take would that times

to

here,
better friends of them

imagine
up vnll in
not

that

during
absence,

life the the do

they
care same

will

brought
? But after

your

of your
care

your

friends your death that they

^

in

all those do them

your who

absence call the

You

ought
your
cMi.

to

be

persuaded
will
at

themselves
service

friends,
To

all

all

they

conclude,

Socrates,
of those your
to

submit

who

life, or
the end you
not

follow the advice yourself to our reasons, brought you up, and do not put your children, anything whatever, in the balance with justice; that when arrive before the tribunal of you able to clear yourself before judges. your yourself; if you perform what you now better neither the your
own

Pluto,
For do

be may deceive will

;

design, you
your

neither will
or

cause,

nor

that

of

party
either

you here
owe

in

enlarge its justice or sanctity, below. But if die regions you

bravely,
laws,

you but of
so

repulsing
violating

death the injustice, of the to not your if you whereas make men : by your escape of your enemies, by shamefully the injustice
once

at

both innocent

your

own

faith
as

injuringso
and your

many

country,
as

persons together vrith live

:

treaty, and yourself, your fnends,

our we

and

us;

shall
are

be

your
our

enemies, as long sisters, the laws

you
to
ours. no

you in the

and

when

other

world,

you will

dead,

certainly afford

joyfulreception,as knowing
us.

that

ruin

Wherefore

do

not

prefer
I hear

endeavoured you Crito's counsel to

Methinks,
cornets

my

dear the
;

Crito,
the

what

have

now

spoken, just as
and
flutes

priests of Cybele fancy they hear

and sound of these words

the

makes

158

CRTTO.

BO

strong
any all

an

impression thing
can

in my These

ears,
are

that the

it

stops

me

from
I

hearing
and

else.*
to

sentiments

like,
to
no

you

diyert
if you

say

me

from
to

them, succeed,

will I

be do

purpose.

However,
you I Then God calls from have

think

not

hinder Crit,
8oc,

speaking. nothing
be
and easy,
to

say, let

Socrates.

and conducts

us

bravely
it.

run

this

course,

since

us

to

Socrates

means

that

all
and

these

truths him

make with

no

sligrht
ardour,

impression
or

upon
a

him, fury,
The

but that sound the

pierce
stops
of

him,
his the

inspire
from and

an

rather

holy

ears

hearing
flutes and of

any the should and of

thing priests
the

to

the of

trary. con-

comets

Cybele
of

inspired
divine in

audience

with short of the ? said of

fury;
same

why virtue,

sound hearera

truths

fall

leave Socrates

their

liikewai*m
what he

indifferency

This him he

temper
:

unriddlesand
asked

explains
what

Diogenes
of

when

somebody
"'

Diogenes
was a

thought
for
took

Socrates,
shewed
an

answered,
warmth

That in

he

mad

man

f
he

Socrates
to

mcredible

pursuing

what

ever

be

just.

160

INTRODUCTION

TO

PHEDON.

nothing
and without the

more

unjust :
he orders.

and
not

that
to

as

man

is God's
out

creature

property,
his

ought
What

remove

of

this

life made

should

it

he

then

that

What is the philosopher have such a love of death? Here the are we presented with ground of this hope ? * is grounds assigned hy a heathen philosopher, viz. man attain to a perfect bom the truth, hat he caa to know never his body is an that knowledge of it in this hfe, by reason obstacle Then the and of
was
:

perfect knowledge
soul knows.
must

is reserved

for the after bom

life to death

come.

be As

immortal,
for maa's be

since

it operates ledge know-

being
called

for

the

truth, that
to

cannot

in

question,

since

he

bom

know

God. it follows, that

a

From
contemns to

thence this that

a

true

philosopher
the way of

hates

and

body,
he
to

which
to
a

stands be

in

of his looks

union upon
lot

God;
as

wishes

rid
life. and

it, and
solid which
are

death

being
of
true

to

passage that true

better

This valour
men

hope gives
is the

temperance
for

philosophers;
and
a

other

only

valiant
:

through fear,
virtue is

temperate
to

through intemperance
is

their

only

slave

vice.

They
vapour
combats

object to Socrates, that the soul that vanishes and dispersesitself

that

nothing

but

at death.

Socrates

that has opinion with an a argument great deal of strength in his mouth, but becomes much stronger when which the alone it true set religion, supported by can is this : In nature, in its fuU light. The ries contraargument

produce
operation
contrary;
of and

their

contraries.

So

that

death that
must

nature,

ought
is
not

to

produce hfe,
the

being being
be

an

its

by
then

consequence

dead

bom

again :
body.
Before
error

the

soul

dead,
it

since

it must

revive

the

we

proceed farther,
under

is fit to

take

notice

of

an

that

is couched

this
once

principle,which
and

only

the

ChristiaQ
that

religion can
and all in

a{

discover

refute.

It is,

Socrates,

other

mistaken

making
false.

death is
was

thing
nature
*

more

Death it
but

abhors
be

it; and
nothing

infinitely philosophers, are natural is no" a thing. There far from so being natural, that far firom the design of God in
of the

It could

the

hope

good

things

he

expected

in

another

life.

INTRODUCTION

TO

PHEDON.

161 For

tlie state
him

in

which

man

was

first

created.

he
;

created it
was

holy, innocent, and hy only sin that hrought death

immortal consequence But into the world.

this

fatal the He

league
knew

hetwixt of

sin who

and had

death

could
man

not

designs

God,
to to

created

for
out

triumph over immortality.

their

how
man

snatch life Thus

to

the

victory
in the

of

hands,

hy

hringing
of death

again, even
shall the doctrine

the

shades
at

and the

horrors
tion, resurrec-

itself.

dead
of those

revive the whom

pursuant
teaches down. that So death that is

Christians,
it has did hears had
not

which

must

give up

swallowed

the
an

principle that
truth,
the

Socrates
which

fully
marks and

comprehend,
of
an

unshaken

the

ancient

tradition

that

heathens

altered

corrupted. allegedhy argument immortality of the soul, is that

likewise bears the marks of To I advance The third Socrates of
as a

proof

of the which
rupted cor-

remembrance;
ancient
out

that find the

tradition truth

by
under That this the

the

heathens.

the

couched

argument,

followingconjectures.
this of
brance remem-

philosophers grounded
texts
;

not

some upon well understand

of

the
as

opinion prophets, which

of

they
"

did I

such

that knew with and

same.

Jeremiah,
Our

Before soul
was

formed

thee
so as

in
to to

the be its

belly,
adorned

thee." all
now manner

created

of

ledge knowof its felt

;

suitable

nature;
the

is sensible

having been deprived of this misery, and were not

in order
to

The
to know

philosophers
the
true
cause

admitted

unriddle
the

the

mystery, they invented

and
we a

this that

creation
is the
a surer

of

souls

before

body,
But

remembrance
are

consequence

thereof.

who
not

guided by
he

man were light,know, the full knowledge of enjoy

that if

the

degenerate, he formerly truths

This

would

still knew
;

and would

if he have Man his

had had had

never no

been ideas

other than any of these truths. he

can was recover a new

corrupted, he
unties the

knot.
after

knowledge before corruption forgot it. He

ideas,
No
and stands in
reason

corrupted,and nothing but

Ught
weU
as

confused them.
It and

need

of

nate to illumithis. it

human

could

have
as

fathomed

faintlyunravelled
the

part
gave

of the

mystery
some

could,

explication it
truth
:

discovers
to

ancient

for it

points both

the

footsteps of the first state of happi-

1G2

INTRODUCTION

TO

PHBDON.

misery and make useful we obscurity. Thiis may a application of the doctrine of remembrance, the of philosoand errors phers oftentimes establish the to most serve hensible incompremay truths the Christian of that the and shew religion, did not want traditions heathens relatingto them.
iiess

and

knowledge,

and

to

the

second

of

The

fourth

ailment
reaches

is

taken

firom

the

nature

of the
:

soul.
we

Destruction

only compoilnded bodies

the soul of is

but

may

clearly perceive,that
and
and bears
a

resemblance for

terial, simple and immamortal, something dirine, imthe

are

inteUigent:
it
measures

it embraces

pure

essence

of

things;
and it
:

all
to

by
them

ideas
when

which
the

eternal

terns, patnot

unites
so

itself it is
as

body

does

hinder

that

immortal,
any
other
means

indissoluble, and consequently spiritual, being not capable of dissolution by

the

than the

will of bun
of in the the

who

created and

it. their and

dency ten-

Notwithstanding
to

force

proofs,
soul,

keep

up

this

hope
our

Socrates

his

firiends

own,

that

it is almost
:

impossible to
reason

ward

off doubts and

and

uncertainties
to

for

is too

weak

rate degeneworld.

arrive it is
a

at

the

full man's the

knowledge
business

of truth
to

in this firom

So

that

wise of

choose the

amongst
most

those of the

arguments soul, that

till he
or

philosophers, for
to

immortality
and of

which
a

him

seems

best,
either for

cible, formise, pro-

obtain
some

full

assurance

some

by

divine
secure

revelation;

that this

is

the

only
most

vessel

that

is

from

refined
and all

Paganism
colour Christian is
or

pays
excuse

danger. By homage to the Christian

for affords

the

rehgion,
away,

incredulity

is

taken

for the which them.

rehgion
more

yet

promises, revelations, and, considerable, the accomplishmetit of

that the objections to Socrates: one, the just proporsoul is only the harmony resulting from tion that of the body : the of the qualities other, though the it dies durable than at last, the soul be more body, yet dies of several bodies ;. just as a man after having made use

They

moved

two

after

he

has

worn

several
he

suits of clothes. any

men,

Socrates,

before

makes of

answer,

stops

and little,

deplores the
of the

misfortune

ignorant, that

putes by hearing the discontradict every thing, persuade

who

INTRODUCTION

TO

PHEDON.

163

themselves
sensible those
so

that
reasons,

there but

is

no

such every

that

thing as clear, solids and Like thing is uncertain.

men-haters
|

who

being

cheated

become haters they being imposed upon absolute hatred that is, they take of reason; against up an will not hear in general, and all reason argument. any the of this makes Socrates out injustice procedure. He two shews, that when tlmigs are equallyuncertain, wisdom that which is most directs us to choose advantageous with is the the least Now, beyond all dispute, such danger. therefore it ought to be emimmortality of the soul; and braced. after For if this true death, our opmion prove if it prove considerable not false, we are gainers ? And

become by men, by arguments,

what

do

we

lose?
attacks and
at

Then
as a

he

harmony,
which soul.

objectionwhich represents the soul refutes it by solid and convincing arguments, time the immortality of the same prove
are

that

the

Harmony always depends is never and conspire together, parts upon site oppohas the them but soul the to no dependence upon ; body, and always stands on the opposite side. Harmony
arguments
:

His

these

the

that

admits it would of them

of less

andmore,
that and

but

the

soul

does
be

not

"rom

whence
none

foUow,
are

all souls that

nature

should
the with souls

equal,
of
men:

that

vicious,
of the all
same

of beasts

are

equally
which
is

good, and

those

contrary to In music,
the
can

reason.

the

body
commands

commands
the
a

the

harmony;
In

but
the

in

ture, na-

soul
never

body.

music,
to
or

mony har-

give
parts
has
a

sound bend

sounds
nature

of the the soul

that

contrary unbend, or
sound
to

the
move:

particular
but in
;

contrary
and that So

that

of the

body
a

it attacks

all its the

passions

desires,
it
must

it

checks, curbs, and

needs
be of
very

punishes
different

body.

and

oppositenatnre;

which but what

proves
what

its
is

tuality and
and

"vine

divinity. For nothing be whoUy can opposite to

spirispiritual
and

is matenal

earthly.
The

second

objection
the

was,

that does

though
not to

the

soul its

might outUve immortality ;

body, yet
we

that

conclude the

since

know

nothing

contrary.

164

INTRODUCTION

TO

PH"DON.

but

that

it

dies

at

last, after

having

animated

seTeral

bodies.
trace objection,Socrates says we must the first original of the being and corruption of entities. If that be once in agreed upon, we shall find no difficulty determining what things are corruptible and what are not. But what follow in this inquiry ? it Must path shall we that of physics ? be These physics are so uncertain, that instead of being instructive, they only blind and mislead This he makes his own from out us. experience. So that is a necessity of going beyond this science, and there ing havanswer

In

to

this

recourse

to

metaphysics,
of the constitutes

wmch

alone and
essences. causes

can

afford of

us

the

certain
of that be

knowledge
which

reasons

beings, and
effects may
can

their
causes

For the
causes

discovered
known have
was

by

their

but

never
we

be
must

by
recourse so

their
to

effects. the

And

upon

this

account

divine
that he

knowledge,
ushered That

which

Anaxaof

goras

sensible
this

of,

in his

treatise

physics by
cause

great principle:
But

of he

being.''
fell in

instead
with that

of

"knowledge keeping up to that

of

is the

again

second

causes,

and

principle, by

tbut In
must

means

deceived
to

the
out

expectation of his hearers.

the of

order
correct

make this

order

bottom
we

the be

above-mentioned satisfied
state.

shall

that

immortality of the soul, we sound to the Anaxagoras, and if we do, principle: which God placed every thing in the
this
our

most state

convenient
must

Now of

best

and

most

suitable

inquiry. To which purpose wherein the particulargood of every know must we particularthing consists, and what the general good of aU flie immortality of discovery wOl prove things is. This
be the

object

the

soul. In this view Socrates eternal that first

raises
ideas
:

his

thoughts
is,
all he

to

immaterial
that there

and qualities, is something

which that
are

that

affirms

is in
cause

itself,good, fine, just, and

;

great,
world

is the

and
or

good, fine, just,

of that existence proper
to

things great, are oidy

:

that

in

this

such
is
no

by

the

communication
cause

first of each
so

cause

since

there

other

of the
essence

the

things, but subject.

the

of participation

This

participationis

contrived, that

contraries

are

INTRODUCTION

TO

PHEDON.

165

never

found

in the
a

same

subject.
consequence,
not
as an

From
that

which
the

principle
soul,
which that

it follows

by
to

necessary

gives life
to

the but

body,
as a

accidental

form

heres ad-

it,

substantial

form,

living formally by itself, as the effectually enlivening the body, can death, that being the opposite of life : and that the soul be injured by any attack being incapable of dying, cannot of this enemy and is in effect imperishable,like the immaterial ; : but quaUties,justice,fortitude, and temperance
and with this

subsistingin itself, corporeal idea, and be subject to never

difference, that
and

these

immaterial
as

qualitiessubsist
the
same

independently
with God may soul the

of themselves, whereas
the

being
is
a

thing
beins,
a

himself;
be

soul

created In

that
the that

dissolved
in the

by
same

the

will of its Creator. relation

to

wora,

stands idea

the

life of the

body,

of God

does

to

the could the

soul. invent this head, upon and man's natural distrust

The
was,

only objection they

that the

greatness
the this
two

of

subject,
of man's

are infirmity,

sources

and

dulity incre-

upon
to

head.
sources.

Whereupon

Socrates

endeavours

diy
He
the this

two up those their attacks

of

soul's

distrust, by shewing, that the opinioi: For, immortality,suits all the ideas of God.
would
to

by

mortality, virtue
vice

be the

to prejudicial

men

and

beneficial

wicked

which

of bity, probe cannot

hfe for imagined. So that there is a necessity of another And the soul rewarding the good and punishing the bad. being immortal, carries along with it into the other world and its good and bad actions^ its virtues vices, which are the occasion of its eternal From happiness or misery. whence, by a necessary we gather what may consequence,
care we

ought
put
to
a

to

have
to

of it in this
torrent

hfe.

To

stop
two

the

of

incredulity,he
a

has

course re-

things,
man,

which
cannot

naturally demand
be

great
a

deference

from

and first

denied

without and

ble visi-

authority.
of would be

The

is, the
are

ceremonies

sacrifices

itself,which religion put

of in

only representations of what

in hell. The other

execution

is, the

the immortality maintained antiquity, which of the soul : in pursuit of which, he mentions ancient some that traditions, point to the truth published by Moses and tlie prophets, notwithstanding the fables that overwhelm

authority

166 them. Thus is too

INTRODUCTTOir

TO

PHEDON.

we

see,

Pagan suppHes
man,

the want
the

of
most

proof,
nate obsti-

which

natural

to

and
recourse
measure

silences
to

prejudices, by having
which

the

oracles

of (Jod,
;

they
the of

were

in

some answer

acquainted
who the had of

with

and

by
that need

so

doing, makes
doctrine
some

to

Simmias,

objected,
stood in

of

the

immortahty

soul

its to promise or divine revelation procure blinded Christians reject the reception. Though some to it ; authority of our Holy Writ, and refuse to submit of it use see a lightas to make Pagan had so much yet we to support his faith, if I may so speak, and to strengthen his sweet eternity. He shews, that he hope of a blessed how the knew fabulous to distinguish part of a tradition affirms ble from the truth, and nothing but what is conformathe last judgment of the to the Scriptures, particularly the eternal who the those of torments bad; good and in this committed sins mortal life; the pardon of sins after who during the repentance ; the happiness of those whole of their the Hyes renounced course pleasures of the ledge, body, and only courted the pleasure of true knowbeautified that and is, the knowledge of God; souls with proper

their

ornaments,
truth.

such He
or

as

temperance,
not

justice,fortitude, liberty and

upon
to

does
tetum

joke
souls

the

groundless metempsychosis,
bodies
that
ever

of

animate shews
for

in

this

hfe;
all is

but
over,

speaks seriously,
the

and thrown

after into

death
the

wicked and

are

bottomless

abyss,

the

of bliss. Those who righteous conveyed to mansions neither sins in are wicked, but committed righteous nor this life, which to they always repented of, are committed placesof torment, till they be sufficiently purified.

When
asked
**

Socrates
what

made he

an

end

of his

discourse, his friends

affairs.
care
as^
"

orders orders

The

only

yourselves, and to Then they asked This question offended

confounded
And with his

give concerning his is to take I give," repliedhe, laake yourselves as hke to God
him,
him. how he would
not

would

of

be have

sible." posinterred? himself

He which

would
was

though
that
to

the
such

shewed wounds He

only to be interred. to expression seems import little, he ffdse expressionsgave very dangorous
corpse,
men.

the and

souls of bathes.

goes

His

wife

and

children

are

bfought

166 tainment bat

INTRODUCTION

TO

FHEDON.

agreeable poems
of his had time doubtless been and

and
in the

spent
Btaves^

the who of

last minutes

pleasant yerses; rewarding those

ministers
those

wbo
of
plices accom-

his

and

his

sensualities,
an

seeing
to

perhaps had shewn ought to be Tishered vice, effeminacy and

taken
true

aversion

his life.

vices.

punished who A good death

a

in

good debauchery,
by
a

Now,
the

life
one

spent

in

is far short

of

up

in

the

exercise

of

virtue, and
with the

solid

entirely pleasuresof
ornaments

knowledge,
temperance,
Socrates's discourses And

and

adorned

venerable

of of bad

fortitude, liberty,and justice, who that those dying words was,

upon what

truth.

One

entertained

death,
would them.

wounded
not

the have

soul

he

said

ously. dangervery who of those

scruple
But

not

to

write

it is of

did not foresee the probable our author like a this unjust preference. He wrote
that knew
not
a

quence conseman

of

the

world,
had

Socrates.

Had

he

known

him,
in like
never

he

certainly formed
if he
or

juster judgment.
Seneca
to
or

And
he he
seen

manner,

had

known

Plutarch,
Had have is not

had made

equalled
best
to
use

of

preferredPetronius his understanding,

the Petronius death
some we

them.

the

he
now

would

reasons

doubt,
met

that

read,

the
;

Petronius and would

of

Tacitus,

whose

he

so

much

admires

have

with
to

such its

occasion
to

suspect
of
"

objections, which being suppositious. being

no

at

least
to

give

But

return

Socrates.
His

doctrine
a

death
to
a

but, affliction,

on

the

contrary,
progress.

passage Some

considerable a happier life,"made philosophers gave such livelyand forcible

demonstrations of their
to

of it in their violent

lectures,
hands
on

that

discipleslaid
that

greatest part themselves, in order

the

Philadelphus prohappier life. Ptolemseus hibited his for in it of teach school, to Hegesias Cyrene And the poets of that fear of dispeopling his countries. siding with their prince, as they commonly prince's court to do, used all means decry that doctrine, and those who their pernicious it. It was were prevailedupon to embrace read in Calliwhat now we complaisance that occasioned machus against the immortality of the soul ; and above al1" been that famous to have writ epigram which Cicero alleges but of Ambracia, certainlyaeagainst Cleombrotus was

overtake

PHEDON;

OR,

DIALOGUE.

169

signed
'*

likewise

Cleombrotus the
sun,

It is to against Plato. of Ambracia having paid his

himself that he

this
last

purpose*

compliment
top
of
a

to

threw hell
;

headlong
had done

from any

the

tower

into but

not

death,
of the But

only

had

read

Plato's

treatise of the

thing worthy immortsdity

Socrates and
that

of

soul." after and

all,

it redounds of the
as

to

the

glory of
it.

Plato,
none

the such

doctrine enemies

immortality
oppose

of the

soul,

but

these

PHEDON:

OB,

DIALOGUE

OF

THE

IMMORTALITY

OF

THE

SOUT^

ECHECRATES

AND

PHEDON.

Echec.

Phedon,
or

were

you

poison?
Dehavedin Phed, Echec, he ?

did that

body juncture?
any

by give

when

Socrates
an

drank
how

the he

you

account

was

present.
were

What will

his

last words
much Httle while how with

then,
the

and

how
:

died
for the

You

oblige me
but
a

relation

Phliasians*

have and
to

correspondence
since
we

with

the

Athenians,
from heard Athens that

it is

great
us

had
went.

any

stranger
"We could

acquaint
after

things
the his

only
not

he any What

died

drinking
you hear

poison,
he
us so was

but

understand Phed, Echec,

particularsrelating to
! did
not

death.

how

arraigned?
and
we

Yes,
it

truly, somebody
that his his
sentence

told
was

that;

thought
put
Phed.
*

strange

long
f
for

in

being day

in execution That
inhabitants

after

trial.

happened
of

only by chance
a

the

The Phedon

t
was

*s discourse
:

Phlius, implies
either

city in the
time
or

tliat the

Peloponnesus. of the ship's departure

retarded,
This
as

uncertain

it

was

anticipated
true

the

tion condi-

of

the

ship
the

and

other

occurrences

required.
date

uncertainly
death.

occasions

diiBcultyof findingthe
I

of Socrates's

170 before
his

PHEDON;

OR, stem

DIAL06US

trial, the
send
every

of
to

the

sacred
was

ship
crowned

which
for

the
the

Athenians voyage.
Echec, Phed.

year

Delos,

What
If you

is that believe

sacred
the

ship?
it is the
same

Athenians,

ship

in which
to

Theseus

Crete, and
Athenians
were

the

children would
the
same

children transported the fourteen youn^ safe back again ; and it is said brought them time vowed at that to Apollo, that if the preserved firom the impending danger, they
year to this and Delos

send

every
;

presents

and

victims

aboard

As soon since. as they do ever the ship is cleared, and ready to put to sea, they purify the to death city,and observe an inviolable law for putting none vessel before the
return

of

the

ship.

Now be

sometimes
This

long
which

out,
is

if the winds especially

contrary.
commences

stays festival,
the

it

priestof
as

properly ApoUo has

thi^
was

called

Theoria,
the
on

when

crowned

stem

I told

trial.

long
What him
the

that account upon in prison,after his commitment. And

you, And it

happened

the

ship. Now, day preceding Socrates'

that he
was

of the

kept
he

so

Echec. said
to

during
Who
from

his

imprisonment,
with him? And Did did he

what the

did

do?

he?

was

be

kept
at

visits ? ?
of

judges order die deprived of

staid with him

presence Phed, Not the

of his aU

friends
:

sevenJ

his

fiiends

last minute.
If you are At present
to at

Ethec, PJied.

leisure, pray
have

relate the wKble

to

nothing

demands. satisfy your pleasure in speaking or hearing greatest

endeavour

story. shall do, and so Besides, I take the

others

speak

of

Socrates.* Phedon, you shall not take more yourself, pleasure in spealang, than I in hearing. Begin, pray, and ^ove take all, to omit care nothing. Phed. You will be surprisedwhen hear what a dition conyou then I was I was in. far from so being sensibly
touched Ethec,

Assure

vnth

the

misfortune

of

friend

whom

I loved

very
taken

"

Phedon

had

been and

infinitelyobliged
sold of
to
a

to

Socrates

; for

being

prisoner
who
ransom was

ill war,

merchant

mighty
him,
and

fond

his him

bought slaves. Socrates, genius, obliged Alcibiades Crito to or

into
the number of his

that

received

friendi

and

disciples.

OF

THE

IMMORTALITY

OF

THE

SOUL.

171
I envied the in his^

tenderly, and
circumstances,

who and

died
could and

before
not

my forbear

eyes,
to

that

admire

ness, good^
his

sweetness,

tranquiUity, that
bravery
that
to

appeared
upon the
me

discourses,
of death. that

and

the

he I the

shewed
saw,

approach
with
a

Every thing
he of him did
some

furnished below
to

proof
and the aU such

not

pass

shades took
care

without conduct

the

assistance

Deity,
possession
as,
on

that of
one

him,

put
the
a

in But

that

transcendent
these

blessed.

the

hand,
the
to
me

of felicity thoughts st^ed

seem

sentiments

of

compassion
so,
wont
on was

that

might
in that this heart It

due

at

mortifying sight;
the

other

hand,

sened they les-

pleasure
that
in

have with

hearing all his

sorrowful divine tossed
was flection, re-

other

discourses,
leave

and
a

afiFected

very
ever.

short Thus
was

time
my

man

would

us

for

with
perly proof

contrary
these in all
two

emotions,

that

can

not

define.
a

not

either

pleasure or passions, which

grief, but produced

One
while

confused the

mixture
same

almost
we

effect tears,

the

by-standers.
time

melted
of
*

into
real

and

another

sensible
himself Echec,

pleasure.
upon this

gave Above
occasion knows

surprising signs all, Apollodorus

;

joy and distinguished

you

know

his

humour.

Nobody
In. him As
so

it better.

Phed.. observable.
was

was

the
me^

difference
and
as

of these the

emotions
our

most

for

all

rest,

behaviour
the trouble

not
.

remarkable,
1

being
now.

mixed

with

and

confusion Echec. Who

spoke
was

of

just
then

yourself? There Phed, other Athenians, but Apollodorus, w-ere no Crito, Hermogenes, Critobulus, and his father Epigenes, and a few ^schines, Antisthenes, Ctesippus, Menexemus,
there beside
more.

Plato Were

was

sick. there Simmias from

no

Echec. Phed,

Yes;
;

strangers ? the Theban,

with and

Cebes,f

and

Phedondes

and

Megara,

Euclides

Terpsion.

The The

is

an

Apollodorus is spoken of in the that the table made same Cebes, who ex["lication of an allegorical table, that
same

Apology.
we now

have

; which to

he

supposes contains
at
a

have genious in-

been

in

the scheme

temple
of
the
a

of

Saturn whole

at

Thebes

; and

very

man*8

life.
that

It

hints

all the

doctrine

of Socrates,

and

style

resembles

of Plato.

172
Echee.

phedon;

or, not

dialogue

What

were

Aristippus
said, they
?
most
were

and

Cleombrotns

there?
Phed,

No,
Who I

sure;
was

for it is there I have

at

-^gina.*
that
were

Echec.
Phed.

besides named

beheve

of

those

present.
Echec, Phed.
we
never we

Let I will

us

hear

then

what
to

his

last discourses

were.

endeavour
one

missed
met

end,
the
to

every

day in morning
the open
;

give you a full account. To visiting Socrates.

in
;

For this
was

the and

place
there
we

where
we

he waited

tried, which
him,
the

joined to prison-doorswere
and there

prison

till

at which

time

went

commonly

passed
came

the

whole
sooner

straight day.
than the the

On

day of his execution, we ordinary,having heard as we came returned from Delos. ship was
gaoler
we

thither of the
we

out

city,that
arrived,
and

When
out to

that

used

to

let

us

in,

came

us,

desired

to conduct stay a little,and not go in tOl he came eleven the For, says he, us. magistratesf are now and die, untying Socrates, acquainting him that he must this day. When Socrates untied,^ in, we found we came

should

and
*

his

wife

Xantippe (you
and

know

her) sitting by
is thus mind

him

with
trius Demedal scan-

The

delicacy

Phalereus. that

point of this satire, Plato, says he, had a

explained by
to

suppress

the

drew ing upoii themselves, by feastAristippus and Cloombrotus when in prison, at Mgmvi, Socrates, their friend and master, was without to assist on the him, or even deigning to go to see day of of his death, though the Athenian then at the bour. harthey were entry Had But he told
an a

the

whole

with

admirable

Phedon,
answer

giving
to

list of those

had been too story, the invective ticular. parartfulness and he introduces decency who assisted at his death, and making

the
at

they
out

were

question, (Whether ^gina ; pointing at

stroke of the attacked
use a

they
once

were

there

or

not?)
and itself Plato

That

to their

debauchery
the

This

is the

more

biting, that
not

thing

the

horror have

action, and
of

he and

that

speaks.
effect
satire.

titude. ingrapaints might

chose

securely
rather blow.
to

make
is

Aristippus this figure, which

piece
of slander will upon be

Cleombrotus
in

; but

he

gives the

greater

This

notable with who

delicate this

charging
more

Plato

score, np of

AthensBos, by prejudiced himself

having; this
and zeal

than his
t

Plato,

always
the

cried

for

for

master.

These
and

magistrates
executed the

were

overseers

the

prison
to

ers, prisoncrirainal,

sentences
sentence
a

of the
was

judges.
pronounced
the
was

X At

Athens,
him,

after the
as

they
to

untied

being

victim

to

death,

which

it

not

lawful

Wf'pn

In chains.

OF

THE

IMMORTALITY

OF

THE

SOUL.

1/3
as

one

of his she

children
a

in

her

arms

and

as

soon as
"

she
know

spied
men wo-

us^

crying and making a noise^ occasions. such generally do on

"

fell

you

Socrates,'* said
shall
"

she,

this

is

the

last

time

your

friends

see

you."

Crito, pray Upon which, Socrates, turning to Crito, says, this woman send home." Crito's Accordingly it was done. beat her face and folks carried Xantippe off, who terly. cried bitIn the mean the bed" time, Socrates, sittingupon the the chain had softly strokes place of his leg where
been

tied, and
is
a

"

says, odd

To
sort

my of
a

mind

what

men

call

sure, plea-

rably admithing, which agrees well with it is quite pain; though people believe in one and the same meet they cannot contrary, because subject. For, whoever unavoidably enjoys the one, must be possessed of the other, as if they were naturally joined. this been had of Had truth, perhaps he aware ^sop told us, that God had fable of it, and made a designing to reconcile these two enemies, and not being able to compass himself with his end, contented to one chain, tying them that ever the follows the since other, according to so one for the pain occasioned experience at this minute; by my

pretty

my I that

chain,
am

great deal of pleasure." infinitely glad, replies Cebes, interrupting him,

is
now

followed

with

you it in
me

put
asked

to verse,

and

by so doing, you have have head to ask a question, that many my you The of late, especidly Evenus.* lates question rein turning the fables of JSsop into your poems, to know making a hymn to Apollo. They want -^sop.
you, you
came

have

mentioned

For

what

moved
since
same

that

never

made the

verses

before,
If Evenus he

to

turn

poet
the

into of say
me

prison ?
as

asks what

question
you have
me

again,
do,
as

I know

will,
to

would You
the all

?
to

have

nothing
of rival him my and

says

Socrates,
viz. for
to

but

tell him
not
an

plain matter
mean

fact

it

stands,
but

that

I did such the

at

to
was

in

poetry,
in

I knew
trace

tempt at-

above

reach,
to

only
a

of in

some case

dreams,

put myself
be the

capacity of
that

meaning obeying,

poetry happened
of Faroe,

music

they allotted
was a

Evenus
nature.

an

elegiac poet,

the

first that

said^ Habit

second

174
for

phedon;

or,

dialogue

my

exercise.
had
to me,

For

I have
same

dreams,

must you which

know, form,

that

all my

time lifethe

always recommended
one

thing
I

sometimes said

in

and

sometimes

in another.

This

they, apply yourself to music. monly always took for a simple exhortation, like that comto ordering me given to those who run races, sue purSocrates,
wonted that
course

my

of

Hfe,

wisdom,

I made But the

perfect music. having retarded

these that

whole my since my execution have

on carry business, which

and

the

study
most

of

is the of

trial,the
of my
me

festival

Apollo
to

sentence,
to

I fancied

dreams

might

ordered

apply myself
and since I

sort of music : was vulgar and common departing this world, I thought it safer to sanctify myself than verses, by obeying the Gods, and essaying to make first Pursuant to disobey them. to this thought, my essay then festival whose celebrated. the God, was was a hymn to After that, I considered, that a true poet ought not only to

make

discourses

in

verse,

but
to

likewise invent
new

fables.

Now
I

ing find-

myself
myself
came

not

to

those

disposed of ^sop,
my

fables,
into

applied
that

and

turned

those

verse

first into

mind.

This,
Evenus
and all

my

dear

Cebes,
be

is that

the I

answer

; assuring him, tell him, that if he

wish

you aU him follow this

are

give happiness ;
to
me

wise

he will
exit

for

in the

appearance Athenians have What

sort

am

to

make

given
of
;

orders
is
seen

my to that

day,
to

since

effect.

counsel I have I
can

that that

you
man

give
he
will

Evenus

plies re-

Simmias I know follow of you. says

so,

often:
never

and

him,

promise
is not

you,

by what wUlingly

What,
I think

Socrates,
says

Evenus

philosopher?
that
me. are

Simmias.
he and all others
to

Then, replies Socrates,

of he that will wiU profession,
not

worthy
I know

be

willing

follow
say,

kill

himself,
these upon whole first the

for

that, they
drew his

is not

lawful. the

Having
and
sat

spoken
down
us

words, he

legs off
the

bed,
tertained en-

ground^
to

in which of

posture he

the

remaining part
question
at

day.
was

Cebes How
to

put
you one's

the

do
kiU

reconcile

him, which this, Socrates, tiiiat it is

the
same

this lawful

not

self, and
you

time

that

philosopher

ought

to

follow

176 of

PHEDON;

OR,

DIALOGtJE

one,

your
not

slaves

killed
him

himself

without

your
could

order,
?

and

would

you

punish
reason,

severely if you
Gebes.

Yes, doubtless, repHes

By
kill

the

same

himself,
for stands

but

should his

says wait

Socrates,
for this
an

man

should order
now.

not

express
to
me

from

God,

msdcing
to

exit, like

sent

That
a

reason,

saysCebes;
to

but

philosopher ought
strange,
take and it be of

nevertheless I cannot

your desire to
these

saying,
die,

that

is what

I think

reconcile

two

opinions;
that for

especially,if
Gods
care

true, which
men as

said just now, you being their property ;

the
a

that

be troubled the Gods not to be without philosopher should such for his guardians, and ings, to quit a life where perfect beof the world,) take of him, care (the better governors Do unreasonable to me. they imagine, they seems very will be more left to themselves, when capable to govern themselves it his will

?
to

can

easily conceive
from
a

that

fool may
any stick
rate

think
;

duty
not

flee

good
he
:

master

at to

and is

be

convinced
lose

that

ought
but
a

to

what
a

good,
man more

and wiU

never never

sight of it desire to quit

himself.

affirm,

that

wise
one trary con-

dependence
whence

perfect
of what

than

From and
are

I infer that

upon the the

are

to sorry Socrates seemed to

us,

you die, and

to us,
care

advanced,
that be fools

conclude,
fond of Cebes's

wise

death.

pleased with
Gebes
to

wit;

and

ing turnto

told takes

that
not

had
at

always something
first to what

object,
him.

and

assent

is told

Indeed, repliesSimmias,
of
reason

I must advances.
better

in
to

what

Gebes

say, I find a What can

masters

great deal
the sages selves, themaid self him-

pretend
Do
you

and
mind

gain, by quitting willingly depriving

that
:

than of their

themselves that for and

are

it is you reprove part with

own

alone you
us,

he

addresses

to,

meaning

to

your

in insensibility, the

being so willing to according to your

governors.

quit
such

Gods,
and

who,
wise

words,

good
I
as

You
to

are me

in

the
to

right of it,says
formal

Socrates:
such

see

you gave

mean

obhge
trial. That

make

defences,

in at

my

is the

very

thing, repliesSimmias.

OP

THE

IMMORTALITY

OF

THE

SOUL.

1/7 that

Then,
this than my my if I

says last former

Socrates,

you

must

satisfyyourselves, so
more

apology

may

have

influence For in the my other

he,
as are

thought
and it
at
as

upon my I should

judges.
not
men

upon you, part, continues

And

world
than
not

Gods
we

good
here,

wise,
be
a

and

infinitely better
of it

would death.

piece
be I

injusticein
known
to

me

to

be

troubled and of but

can

But,
that

to

you

Cebes,

the
as

in just. Indeed for finding masters you

hope to arrive this point, I may infinitely good

as

you at the

Simmias,

assembly flatter myself,

wise,
nature
to

and that

that

assure

of,

as

much it

things
death reserved with

of is
no

will
me,

bear

and that
;

therefore
there that
come,

is,

that

trouble the

hoping
this the life world

is

something
good
the

for

dead,

after in

and
to

the than

meet

better

treatment

bad.

How,
without

repliesSimmias,
communicating
will be
a common

would those

have you sentiments

quitted this life,

to
us

This,

methinks,
us

good

and

of

all that made

a

have

believe, with reference you sufficient apology.

I

if you to this

convince

point, you
I would
a

That first hear

to

is what what

design
has
a

to
to

try, says
say: while I

Socrates,

but

Onto

thdught

he had

mind

offer I have

cutioner exerepliesCrito, but what your tell you has this been to on pushing me great while, that you ought to speak as httle as you can, for fear of overheating yourself, since nothing is more contrary to that if the continue operation of poison ; insomuch, you three to or speak so, you will be obliged to take two

something nothing

good
say,

ago.

to

doses. Let
two

'^

him

do of you

his

office, says
three

Socrates,
if he
me

let him

make

ready

doses I knew

poison, or
would

will.
answer, to

give
me

that

repliesCrito;
me

but

still he

importunes
alone,
are

to

speak

Pray
before

let that you, who

says my

Socrates,

and for

you. sufler what

to

explain
a man

judges,
meant ; for

reasons,

Probably Socrates, and

of and
to

"

the
save

executioner his
money
common

by
he

this
was

advice
to 12

to

keep
the
t. was e"

fair

with

furnish

hemlock,
3

which 19"/.

pound
See

(the

dose)

cost

drachms,
who

livres

Plutarch

pay

his

executioner

of Phocion, the death upon for a dose of poison.

obliged

178

PHEDON;

OR,

DIALOGUE

and enlightened by philosophy, ought to die with courage world firm hope, that in the other he shall enjoy a felicity a Simmias and beyond any thing in this. Pray do you,

Cebes,
True

listen

to

my

arguments.
make it the whole it is whole
to

philosophers
learn
to

business

of

their

life-time, to
for

die.
run

Now
a

them,
to

after compass
comes

they
to

out
one

extremely ridiculous course incessantly, in

fiinch and be afraid

order
when

that up

end,
when

they are just in a capacity search. of obtaining it after a long and painM Simmias said. In Whereupon earnest, laughed, and Socrates, you make me laugh, notwithstanding the small occasion I have to tain cerlaugh in this juncture. For I am
it

them,

the say you

greatest part
talk much

of

those of

who the

hear

you

talk

so,

will

better the

believe. the

Above

all,

Athenians

philosophers than be glad that would

you
all

philosophers should learn that lesson so well, as to die in effect; and is the they will be ready to tell you. Death only thing they are worthy of.* would Athenians Simmias, repliesSocrates, our so speak the truth, but without such: for they are knowing it to be ignorant in what manner philosophers desire to die, or how the Athenians let us leave But to worthy of it. they are talk of things within themselves, and our own : company Does death appear to be any thing to you ?
Tes, doubt, rephes Simmias. Is it not, continues Socrates, the separation
so

without

of

soul and

and the

body,
soul Just

that

the

body

has

one

separate

being,

another
so,
us

?
says

Simmias.
my that
a

Let mine

try then,
:

by present enquiry in
agree
courts

what

thoughts and shaU set the means we object of our clearer Hght. Do you think a philosopher the worM calls pleasure, as that of

dear

Simmias,

if your

eating, drinking, "c.

Not Nor
at

all, Socrates.
of

that
no

love?

By
*

means.

fatirical

rub

njx^n th"

Athenians,

who

could

not

abide

i"liiK""4)-

phen.

OF

THB

IMMORTALITY

OF

THK

SOUL.

ITJ

Do

you
to

tliink
the the

they

pursue such
ornaments
or

or as

mind

the

other

pleasures

relating
shoes,
do you

body,
other value

good
of

clothes^ handsome

and think

the those

they
not

slight
use

body ? Whether cessity nethings, when

philosopher F
the
a

does
In needs Then
not at
my

enforce

their

?
a

mind,

replies Simmias,

true

*"

must
.

cintemrTthem.
you all the but himself
on

believe, continues

Socrates, that
and business

object of
the

the

care

of

body is pher, philoso-

contrary, that his whole from it,and mind only the Socrates,
labours
to

business
concerns

is to separate of his soul.

Most

certainly.
continues

Thus,
that
a

it is
a
more

philosopher
other off of that
no

in

the whole, plain upon distinguishing manner freedom

the of his

than and
cut

men,
commerce

purchase
between

the

soul,
I
am

all

it and that

body.
men

likewise

the

opinion, Simmias,
avoids these
in

most

will

grant,
takes that
to

whoever

pleasure
who

he

does

not

corporeal things, is not them,* worthy to live ; the pleasures of the body, is use

and and
near

death.

You But
Is the

speak truth,
what

Socrates.

shall
an

body
?
and

say obstacle

we

explain my seeing hearing any their the testimony faithful ? Or, are poets in the right in singing,that we hear neither nor see things truly ? For, if these of seeing and two senses hearing are not true and
trusty,
such. the Do

work

I will

acquiring of prudence 7 or not, when employed in that meaning by an example : Have in is them, and thing of truth
of

the

others,
not

which

are so

much ?

weaker,

will be

far less

you

think

Yes, without
When the
truth

doubt, rephes Simmias.

the
soul

does ?
this We

then,

continues

Socrates, find

out

see,

that

while

the and

body

is

joined
it.

in tL^i

enquiry,
That

body plainly cheats

says Simmias. that

seduces

is true,

Is it not
*

by reasoning
acknowled^d pleasures
that
a

the

soul

embraces

truths
who

It is
not

troth

does that

enjoy
a

the

of

it Is

true

saying,

all the world, that he by almost the body, is not worthy to live. philosopher is worthy of nothing

So but

tfcatb.

18) And does

piiedon;

or,

dialogue

it not

reason

better than

before, when
or

it is not

cumbered en-

by seeing or hearing, by pain

shut tains up
as

within little

itself, it

bids

adieu

to

the

it correspondence with the knowledge of things without touching them. pursues is incomparably well spoken. That Is it not, this occasion, that the soul especially upon a philosopher despises and avoids the body, and wants be

pleasure ? When body, and enter* as possible: and

of
to

by
What

itself ?
so.

I think

shall the
or

we

say

then,
For

my

dear

Simmias,
shall
we

of

all the

objects of
something
We
must
we

soul

instance,
the

call

justice

nothing
likewise

?
title of

certainly give it
not

something.
fbie

Shall

call it

good

and

Ay, doubtless.
But
did you
ever see

these

objects with

the

eyes

of

your

body
No,
Or those
a

?
to

be

sure.

with

any

other such
as

sense

Did

you

ever

touch

any

of

things,
the discovered

magnitude,
of all other the in them
more

health, fortitude, and, in

word,

essence

things ?
Or is it
to

Is
not

the

truth

of that

them whoever

by
himself
trace

body
a

certain,
them

puts
and

condition
to

examine

more pass com-

narrowly,
the That Now
IS

the

bottom,
?

will better

end,

and

know

of thetn

is very true. the simplest and pursue every

purest

way

of

examining things,
without

to

particular by
our

thought alone,

offeringto
our

support

meditation
other without

by seeing,
sense

reasonings
the naked
to

by

any

corporal
any

backing by employing
or so

thought
trace

mixture,
essence
:

and

vouring endea-

the

pure
of the

and
eyes

genuine
or ears

of soul the

without if
mass

the
so

ministry

the

things being,
whole

may of

speak, entirely disengaged from the soul, and body, which only cumbers
of

in
to

the the

quest
least be
ever

wisdom

and

truth,
with

as

often it. If

as

it cramps it is admitted
essence

correspondence
known,
must

the
manner

of

things

it not

be

in

the

above

mentioned

Right,

Socrates

you

have

spoken adoiirablywell.

OF

THE

IMMORTALITY

OP

THE

SOUL.

J8l

Is it not
fi'om this

then, continues
that principle,

Socrates,
true

consequence should have such philosophers This life is

our a

necessary

language
apt
in
our so

to

among mislead
we

themselves?
us

road

that

is cause be-

and have

our a we

reason

in all and
never our

inquiries ;
soul is the in
a

while much

body,
shall

drowned

corruption,
i.
e. crosses

attain throws

object of
thousand

wishes,
and and

truth. in

The
our

body
way, that
us

obstacles food
;
our

then

the

diseases

by demanding necessary do der quite disorensue,

with

inquiry :
thousand
truer

besides foolish than

us

it fills

love, desires, fears,

that
**

and

imaginations, insomuch!
the
to
common

there

is

nothing
never

saying,
What
and

that

the

body
gives
Is it arise

will rise
not

conduct
wans

wisdom." sedition ?
In
we

is it that

to

and and of
our

occasions its desires

duelling?
all
wars

the the the

body
desire of sake

effect,
are

from for
serve

riches,

which

forced

to

heap up
and

body,
;

in

order
that

to

supply
our

its wants,

it hke

slaves

it is this the
some

And philosophy. when it has given us

to

greatest

cramps of all

our

appUcation
evils

is, that
ditation, me-

it steals

in

and

respite,and we are set upon interrupts our thoughts all

us

of

a a

sudden.
manner,
we

It cumbers, that it hinders that

troubles, and
from in

surprisesus in descrying the truth.

to trace

such Now

have

shown

order

the

of any thing, we should lay aside the the objectswe So that employ the soul to examine pursue. arrive at the wisdom we never can court, till after death. we truth Reason is
on our

purity and body, and only

side.
we
:

For
are

if it is impossible
in

to

know these

any
two
or

thing purely things must

it is known be And truth left to

while be
true

the the

body,
truth
at that

one never

of

either
;

is

known,
the
not

after

death

because of its

time and

soul

will

itself, and
we are

freed

burden,
can

before. the and

while
in

in this

life,we

proportion to our renouncing all correspondence with it, that clear from necessity, and keeping ourselves
of its natural
comes

only approach to the body, removing from

is
not

of

mere

the

contagion
himself from all

corruption,
us.

and

aU

its filth, till God

to

dehver

Then shall
same

indeed
converse

being
in and all shaJl

freed

we bodily infirmity, that the men enjoy

probability with
know within is
thing no-

hberty,
of he who

ourselves

the pure
truth.

essence

things,which
is not pure,

perhaps
is not

else but

But

allowed

182

puedon;

or,

dialogue

to

approach

to

purity itself.
he
not

This,
and

my

dear

Simmias,
of true

as

take

it,should
Are

the you

thought
of the

language
mind ?

sophers. philo-

same

Most

Socrates. certainly,
my dear

Then,
now

Simmias,
reason

whoever
to

shall that

arrive he
so

-where

am

going, has great possessed of what we

anxiety ;
with
s"me
a so

hope,
am now

will

there
care

be

look voyage

for here I

with

much

and

that and

the

sent

sweet

effect

be

purged

upon before
as we

And agreeable hope. all who are persuaded

fills me upon, the it will have the the soul

must

that Now is

it knows
were

the

truth.

saying just now, the body, from accustoming itself to retire and it as much with lock itself up, renouncing all commerce as in this or the other and livingby itself, whether possible,
soul,
its

of the

purgation only its separation

world,
All Well!

without that

being chained
Socrates.
we

to

the

body.*
is not that the engagement dis-

is true,
as

to

what

call

deaths

separationof the body from the soul? Most certainly. that seek the true Are not philosophers the only men is not that separation and after this disengagement? and
and

deliverance
So I

their whole

business

think, Socrates.
a

Is it not the been

ridiculous

expectation of preparing to
death,
not

fancy, that a man death, and during

die,

that his

has

hved life

in has of

whole
at

desired Would

should
be it be
a

his arrival upon thiiUc to retire,and

scandalous

the a"^d

point

be

of it?

that

very

apostacy?
death
is
so

How
It

should is certain

otherwise?
that far from

then, Simmias,
true

being

terrible to
is
to

die and

which

they sUght
to

contemn

ness philosophers,that their whole busithus if be : easily inferred may their body, and passionately desire
it not
a

enjoy
*

their soul

by itself,is
in the
an

ridiculous

way

of

The

obstacles with

raised such the knew

pursuit of wisdom,
to

philosophers
themselves for
ever.

aversion that
:

the

body,
they

that

inspired the true they pleased

be rid of it

with

fancy
no

after death
and

should

of idea some though they had the the resurrection, yet they were that absolutely ignorant body will be likewise purged and elorified, that this corruptible body 7-ouId and with the mortal put on incorruptibility, part be invested immortality.

They

better

1S4
How
so,

phedon;

or,

dialogue

Socrates

?
men

You
the

know,

greatest
That

he, all other says affliction.

look

upon

death

a"

is true,
those

repliesSimmias.
you call do it stout-hearted suffer of
some

When
some

death

with eyil.

they courage, I grant. That

And

only

for

fear

greater

by

are

only

all men, exceptmgthe philosophers, consequence, and valiant And is it not stout through fear.
to

ridiculous

beheve

man

to

be

brave

and

valiant,

that

is

only
You

influenced
are

by
case

fear

and

timorousness

in the the

right,Socrates.
the
same

Is not It is
at

with that

intemperance
this may

alone
seem

temperate your them makes such.

it is
no

persons

Though
more

first view

impossible,yet
such

than

For dailyexperienceproves. pleasure, only for fear of being have that they covet, and which They will cry out to you as long what consists in
at

disclaim one persons robbed of other pleasures

an as

ascendant

over

them.

being
same

passions ; pleasures,
what I

but is

the

definition, it

only
makes

their

governed by our they give you this fine subjectionto some predominant
time that discard
are

ruled

you and

will, that

rance intempe-

that

them

others.

Now

this

is

just said, intemperance.

That Let
us

that

they

only temperate

through

is clear, Socrates.
not
to

be

imposed
does

upon,
not
one

straight road

virtue

he

fears for fears, or pleasures, another, and imitating those money and for many

who

shiftingpleasures for melancholy thought for change a large piece of

is
must
we

my in

dear

Simmias

the

small

ones.

Wisdom all others of money

unalloyed coin, for which With that piece exchange.

temperance,

only true be given in titude, purchase for-

the

ways justice. In a word, that virtue is alwithout which detrue accompanies wisdom any pendance upon pleasure, grief,fear, or any other passion. virtues Whereas all other which stript of wisdom, run of virtue. a perpetual change, are only shadows upon in is and effect from virtue all True a really purgation these sorts of passion. Temperance, justice, fortitude, and itself, are not exchanged for passions, prudence or wisdom but cleanse
us

of them.

And

it is

pretty evident,that

those

OP

THE

IMMORTALITY

OP

THE

SOUL.

1^5

who

instituted

Perfect

called by purifications, of no Expiations, were persons

the of riddles world

us

Teletes,

i.

t\

contemptible
meant

rank,

men

great genius,*
to

who know

in

by
the be

such other hurled

give
into due

us

to

first ages that whoever and

;

the

enters

without

being
the

initiated

shall purified, that whoever be pensers disbear

headlong
there
in the after

vast

abyss
and

and

arrives

purgation
of the
"

expiation, shall
For,
are as

lodged
the God."
are

apartment
but few who

Gods.f
There

the who

of those

expiations say,
that
are are

many the
as

Thyrsus, J
Now
true

those

possessed by thus possessed,

tried all made If it the it

of spirit I take
to

it,
be

the in

philosophers.
number,
compass that has and
to

I have

means

listed whole

that
to

and that

have end.

business
God I

of my

life

please

hope
my with

shortly to
and dear which for life
as

know
success

that

efforts have been not my crowned endeavours. my my dear

not

ineffectual, This,

Simmias,
I offer

Cebes,

is

the

apology
or

justify my
you, find the and

being
and

troubled

afflicted
this well

parting with ; hoping to

This if my satisfied with my

quitting my
friends
cannot

good

in governors rulers there, as

here.

vulgar
defences

digest. However,
better
with

I shall

be did

take

you
the

than

they

Socrates
to

judges. having thus

There viz. what is

spoke,
only
you

Cebes

took
to

up the
men

discourse of all

this

you
as

purpose. said. have

Socrates,

I subscribe
one

truth look soul.

thing
when
no more

that of

upon For

incredible,

advanced

the soul
;

almost the

everybody fancies, that it and is body, it dies with

of flies

the

parts from
in
or

that

the

very

minute which

parting,
off, and
Orpheus,
a

it

vanishes

like has

disperses,and
Museens,
to

vapour existence. no

smoke,

"

If

Such There
:

as

"c. purpose of in these of the second book and

is

passage say, that

this

of

his

Republic
we

they
shall

by

virtue the

purifications
hell
;

fices, sacri-

are we

delivered be liable
was a

from
to

torments

bnt

if

we

neglect by
tl
e

them,
t
followers

all the

horrors in

of the vines
or

same.

The

Thyrsus
of
was

spear

wrapt
of those

ivy,

carried

Bacchus. the The

"

"
of
true

This

imagination
author Our of the

who

denied has
a

the
set ;

immortality
them after in their it death

the

soul. colours.

Book

of Wisdom
"*

life," says
and passes

he,

is but
a

breath
or a

vanishes

like

vapour,

like

cloud,

mist

dispersed by

1S6
it subsisted

PHEboN

OR,

dialogic:

by itself, were
from all the

gathered

and

retired evils
that it is

into
;

self, it-

and
vere a

freed fair and

aboye-mentioned

there
soul

promising prospect.
the

But,
that

the

does
that make

live after really it acts it go and

death

of

man,

sensible,

thinks;

that, I say,

needs

solid

proofs
how

to

down.

You
we

say

right, Cebes,
this affair ? that is

replies Socrates
Shall
we or

but

shall
amine ex-

manage whether I shall be

in
not

tbis ?
your

interview

probable
Cebes,
to

glad, says

hear

thoughts upoii
that would

the At

matter.

least, says

Socrates,
he
were

I cannot
a me

think

any
of

man,

hearing us,
me

with
as

though and raillery,

concern

comedian,*
with If the
not

upbraid
such that'

charge
very
afiair

speaking
have
my
a

things
we

us

mu.h.
to

you

mind

should
we

trace

this

bottom,

opinion is,
order in the

that
to

should whether world

a or

proceed
the
not.

in the
of

know

souls

following method, in the dead have a being

other

It is world
to

very

ancient the

repair to
in this

opinion,f that souls quitting this infernal after thajfc regions, and return
If it be
so,

Hve

world.
it follows

that

men

return

to

Ufe

after

death,
their

necessarily,that

lodged in the lower they had not a being, they could not return this And will be a sufficient proof of what be convinced that the Hving spring firom we
are

souls

terval, during that inregions : for if

to
we

this world.

affirm, if
dead
;

the

if

otherwise, then

we

must

look

out

for

other

proofs.
who entertain with the
crets se-

the

rays

of

the

sun.'* such

Then

he
'*

tells us,
were man

that

those

themselves of

with

language,
created the of

not

acquainted

Qod,
the

for

God

image,
this
*

and

hope
touch

incorruptible, after his righteous is full of immortality."

who"
in his

own

Now

is

just
had

Bocrates's

doctrine. upon Socrates is

satirical

Aristophanes,
with

Comedy
the

of the trifles,

Clouds
t The

charged

amusing
on

himself

only with
that it

first argument

ehosis
the

; which

Socrates

grounded only makes

as a

the of

opinion of
to

Metempsysupposed
cannot

use

shew

future

existence

of souls

certain from

truth.

t Since
swerve

all

tilings take
common

rise rule.

their if iife

contraries,
come

life

from soul has the

the
a

Now,
a

from
can

death,

then

the
out

boing.

This

is

certain

truth, but
St. Paul

only

be

made
of

by

resurrection.

Wherefore,

tells the

opposers

OF

THE

IMMORTALITY

OF

THE

SOVL.

187

That

is
to
not

certain^
assure

says

Gebes.
of

Bat
it is

ourselves
to
;

this

truth, replies Socrates,

sufficient with
men

examine likewise

the

point
upon
a

but

the comparison upon that with other

animals,

plants,
means,
we same

and

whatever shall
manner

has

vegetable principle.
that whatever all

By
bom

that

be

convinced
;

things
has
a

are

after
owes

the its is

that its

is,

can'

trary,
handsome And

first

rise

to

contrary.

For

instance,
to

the

contrary
case see

to

ugly,
an

and

just
number

unjust.
of other that

the

same

is the let
a us

of

infinite

things.
whatever
As when have And liave the irom That when

Now,
has
a

if it be should

absolutely necessary
spring
from

contrary,
becomes

that

contrary.

thing
been it

merly forbigger, of necessity it must lesser, before it acquired that magnitude. into
a

dwindles before firom

lesser

form,
In

it must like

needs
manner,

been

greater
slowest.

its diminution. the

strongest
the is

arises

weakest,
Gebes. when and

and

the

swiftest

plain truth,
continues it
not

says

And
worse,

pray,
was

Socrates,
it

thing
when ?

becomes
it grows

formerly
was

better?

just, is
Then

it not

because

formerly unjust
that
every

Yes, surely, Socrates.

it is its

proved, sufficiently

thing

is

rated gene-

by contrary. Socrates. Sufficiently, But, is not there always

two

certain
two

medium

between
or

these
sions, proces-

contraries
one

?
this

There from

are

births,
another

two

of

tkat^ and
a

of lesser

that

irom

this. is increase
we

The

medium and

between

greater
The

and

thing,
of what all and

diminution.'*'

same

is the

case

mixing, separating, heating, cooling, things in infinitum. For though it sometimes

call

other

falls

out.

that

truth,
it

'*

Thou
I

fool, that
Cor.
the
some xv.

which 36.

thou

sowest goes that

can

is upon

not

quickened
same

except

die.*'"
it is

Socrates

the

ciple) prinPlato

but and
it

only

Ciiristian idea the of

religion
the doctrine is

explain
;

it.

Socrates

had

resurrection of

but

they spoiled
which
w"-

by mingling
*

it with
two

gross

Pythagoras.
a

Between call the

contraries their

there

always

medium

may

poiutof

generation.

]8d
that
we

ph"don;

or,
terms to

dialogue

have

not

express that

those

changes
absolute and pass

and
cessity, ne-

mediums,

yet

experience shews,
take
to

by
a

an

things
from There is
no one

rise

from

one

another,
medium.

procally reci-

another of that.

through
has
not

doubt

And, trary,
What Death.
as

continues

Socrates,
has says
to

life

likewise

its

con-

awaking
doubt,
is that

sleeping ?

Without

Cebes.

contrary ?
two

Since rise
there
one

these from
two not

things
other

are

contrary,
between
two

do

not

they
two,

take
are

the

And

these

not

generations,or
Socrates,
combination
progress of I
am

processions ?
to

Why
But,
mentioned

? about
tell you
to two

says

how shew

the
you

now-

stands,
each of

and
these
me

the

originaland
make up the

compound.
related

Pray
Does
not

teU

how

things which awalang and

generation
of the

sleeping are
and

sleep beget watchfulness,

is
not

watchfulness the

sleep

And

the of

sleep,
All

faUing
?
clear. view

asleep ;

and

that

watching,

awakening
very

Now,
not

pray the

the

combination
of life ?

of

life and

death.

Is

death Yes. And Yes. What Death.

contrary

does

not

one

breed

the

other

is it that

life breeds

What It must

is it that

death

breeds?
life. all

certainly be
Socrates,

Then,
from So I

says death.

livingthings, and

men,

are

bred

think,

says

Cebes.

And

by
in

consequence, the

continues
world after

Socrates,
our

our

souls

are

lodged
The But

infernal

death.

consequence of these two

just. generations, the

seems

one,

viz. and

death,

is

very

palpable ;
the hand.

it discovers

itself to

the

eye,

is touched

by

OF

THE

IMMORTALITY

OF

THR

SOUL.

189

Most
Shall

certainly.
not
we

then

attribute
as

to to
on

death
life ? that

the

virtue shall

of
we

ducing prosay,

its that
nature

contrary,
is lame
an

well maimed

as

Or,
score

and

?
of

There
to

is

death What

the

necessity,replies Cebes, generation of its contrary.

absolute

ascribing

is that
or

contrary ?
life.

Reviving,
If there else
we

is

returning to such a thing as

of the dead the

returning to Hfe,
returning
as

it is

nothing
thus of the

but agree,
as

the

birth

to

life.

And

that the

living are
are

much

the Which dead

return

product
is
must
to
an

dead,

dead

of the from

the souls

living.
of the

testable inconin

some

proof, that place or other,

That,
as

remain life.

whence

they
is
a on.

I take

it, says

Cebes,

necessary

consequence

from And

the
as

principleswe
I
:

have

agreed

take

it, Cebes,
them

these

principles
If all

are

well
traries con-

grounded
had

consider
not

yourself.
and if and

these in

their
a one

productions
circle direct the it
; ;

generations
there
were

their

turns,
but other the
one

which

make and

nothing
one

birth, contrary,

production
of it not be the
so,

from last all

to

the
to

without

return
were

contrary
would
same

first that in and do is

produced
the
at
same

things
in the

terminate
manner,

figure, and
cease

affected

last say,

to

be

bom.*

How There

you
no

Socrates

I now difficulty in conceiving what say. If there were nothing but sleep, and if sleep did not produce would be watching, it is plain that every an thing of the fable of Endymion,t and emblem would be nothing
seen

them

Endymion, viz. quent subsesleep. If every thing were mingled, without any should quickly see Anaxagoras's separation, we doctrine and all At fulfilled, things Jumbled together. J
the
same

anywhere, because that happened to

the

same

thing

happen to they must always

must

rate, my
death would the is to did
not

dear

Cebes,
rise
an

if all

living things died,

as

and

If

give
be
at

to

life,

life

does

to

death,
the

all

things
t Whom

quickly
moon

end.
to

lulled all

t
tire

That chaos.

say,

eternally to sleep, according into quickly tumble things would

fable.

their

primi"

190

PHEDON

OR,

DIAI.06UE

being dead, continued all things unayoidably

that if there would
not

such
come a

without
to
an

reyiving,would
end
at

not

last, insomuch

be

livingthing

left in

being?
when
at

For,
the be last

dead living things did not arise from ones, die of aU living ones necessity things must ; swallowed entirely annihilated.* up by death, and It is
seems

necessmly
to

so,

replies Cebes;
there is
no

aU

that

you

have

said
As

be

incontestable.

I take

it, Cebes,
neither there
out

these

truths,

are

we a

against objection made mistaken in receiving them :

to

for it is certain
the

is of

return

life

it is certain souls

that

have
souls

Uving rise a being,

are

the

dead;
their the

that
return

the
to

and

upon and

departed life, good

the in
a worse dition. con-

in

better,

bad

ones

What

Socrates,

our

necessary consequence heard often lay down, f that I have you acquired knowledge is only remembrance.

you is

now

advance,
a

says

Cebes,
of

only

another viz.

interrupting ciple, prinThat

aU if
at

For,
learnt
that

that another

principle
time

be

true,
we our

we

must to

necessarilyhave
mind
a

what unless this the says

we

call soul

in this.

Now

is

impossible,
invested

had

being
So that the

before this

it became
same

with

human

form. of

ciple prin-

concludes

But, Cebes,
with is All of
a men

have memory There Cebes.

immortality Simmias, interrupting him, what of that principle? Pray refresh

at

soul.

monstratio de-

my

it, for
very

present

it is out

of

my

head.
for

pretty

demonstration

it, replies
out

being
;

duly interrogated,
they
reason.

iind

all

things

themselves
and of

which

could Put

never

do

out with-

knowledge
upon nature,
the

right

them

unawares

figures
says

geometry,
if you

and it

other

things
rely

of

that

they presently perceive that

Socrates,

is, as
not

it is said. upon

Simmias,

will

this

"

I have it was fjii)

corrected
not
sense.

this

passage,

by reading /ij)ykvoiro

for

out with-

t
the

Socrates
and
a

made necessary he

use

of

that

principle,
of it for
a

as

bein^i: established
creation of
as

to

his

l)8nd,

consequence did
not

the

souls
we

before
sei)

body.

But

teach

certainty,

shiill

of Menon.

lf;2

PHEDON

OH,

DIALOGUE

Bat,
Qorse
or

continues
a

Socrates,
may
not
one

harp,

seeing the upon call to mind the

may

picture
man

of

?
one

And think

seeing the upon ? of Cebes

Sure Much
of

picture of Simmias,
says

not

enough,
more,

Simmias.

continues
wiU
ease.

Socrates,
mind

upon

seeing the picture

himself

Simmias, Yes,
From with all

he

call to

Simmias

these sometimes and

instances

we

infer, that
that
are

remembrance
like
that of
are a

is

occasioned

by
sometimes

things
a

the

thing
unlike.

remembered,
But when it not
one

by things

remembers

thing by
to

virtue the

likeness,
at

does
view

come necessarily

pass,

that

mind

first

discovers

whether
or

the

thing designed, lamely

It must Then about
to
we

picture ? perfectly
your

does

resemble

the

needs pray
say, call
one

be

so,

replies Simmias.

mind
agree

whether with

thoughts
Is
not

of

what

am

mine.

there of and

that

equality?'*' I do
tree

not
one

speak
stone

somethimg the equality

another,
and

between
several

and

another,

I speak of the alike: stracted abthings that are equalityof things. Shall we call that something or nothing ? Surely, we should call it something ; but that vrill only when to pass to speak philosophically, and come we mean of marvellous things. But then do we know this equality? other

Without
From

doubt.
whence do
we
we

derive

from

the

things

mentioned

knowledge ?f It just now

that the
we

that

?
is

Is it not

equal trees, equal stones,

is not equality,which sometlung abstracted

form
trees
or

the the

ing seeupon idea of that

either ftom all

stones,
not

but find

subjects.

Do

you

He

speaks
is

of

an

not intellip^ible,

sensible

equality.
the

Socrates

wrong

in

tliinking acquired
the that

to

intelligiblequalities was
is rather

in

prove the other which

that

knowledge
;

of

world. God

such

ledge knowthe
:

the

effect of

light with
are we

illuminates

"oul,
the

or

primitive
have
sense,

remainder
we

impressions of the knowledge

forfeited.
the So

not

quite defaced

by sin
of be the

is

have if the
:

that

lost, and other life

fection perle

taken
state

Socrates's the
soul

proposition
it is true-

is false

if in ours,

for the

of

before

sin.

OF

THE

IMMORTALITY

OF

THE

SOUL.

193
trees

it snch

Pray
same^

take

notice.
and

The
not

stones

and

the

are

always the unequal ? They do.

What
! take

yet do

they sometimes

appear

Do
up

equal things
the form of Socrates. and the

appear

unequal
7

Or,

does

equality

inequality
.

By
Then

no

means,

equality,

thing

which

is

equal,

are

twc

different
Most But

things.
certamly.
all,
these

after

equal things,
the

which and

are

different of

from

equality, furnish us with that abstracted equality. That is true, repliesSimmias.

The
case

idea

knowledge

is
to

the

same,

whether that

this

equality bear
its

semblance re-

Most

things certainly.
upon
it be

the

occasioned

idea,
mind

or

not.

When,
whether Without But
re

seeing
like

one

thing, you
not
;

call to

another,

it or

stUl

it is remembrance.

doubt.
shall
trees
or

what

we

say
other the

to

this, concinues

Socrates;

when

behold

qual according
mot?

to

things that are equality of which

equal,
we

are

they
idea

haye

the

Very
Then
ifore
it at

far
we

from

it. this: it would when be

him,
the

agree upon and thinks

same

time

is far he

from
has

thing equal to thing, being so perfectlyequal,

a man sees a

another

the who
nd
t

equality of
thinks this

which
must

the

idea

then

say,

thus,

necessarilyhave
which the

known

before-

intellectual

being

thing resembles,

imperfectly.
is
an

There And

absolute
the
case

necessity for
the
same,

that.
we

is not

when

compare

things

lal with

the

? equality have
first

Surely, Socrates. Chen of nedlKssity we

ore

must
we

known
saw

the

time,

in

which

the

thereupon thought, that alityitself,but could not

is certain.

they
reach

all tended

equality equal things^ to be equal as

that

it.

hat

194 Bat he

phedon;

or,

dialogue

we

likewise
from

agree

apon

this,

that

the
our

thought
senses,

can

nothing else hut one of or seeing, touching, or feeling one way of will hold all conclusion same heings,
derived
or

horn
and the

another:

whether

tual intellec-

sensible.

All

things

will

equally conclude
the all this
senses

the

same.

Then,
this

it is
;

from that

themselves

that

we

denve have
a

thought

tendency
of it:

towards

ohjects of our senses intellectual equality,hut come

the Socrates. before
we

short

is it not without

so?

Yes,
In
our

doubt,

effect, Simmias,
we

senses,

must

have else
we

had

the

began to see, Imowledge

not

feel,
of
to

or

use

the

lectual intel-

equality ;
it with aU the the

could and

be

able that
of

compare

sensible

things,

perceive
fall

tendency
is
a

towards

it, but

short

they have its perfection.*

That But
we

necessary

consequence
that

from

the

premises.
after
our

is it not
we

certain,

immediately
use

birth,
?

saw,

heard, and

made

of

our

other

senses

Very
Then

true.

it

follows, that before

that

time

we

had

the

ledge know-

of that

equality?
doubt.
we

"Without
sessed

And
were

by
bom.

consequence

we

were

poa-

of it before I think.
we

So
If

possessed
before
we

it before
were

we

were

bom,
what

then

we

knew
our

things
birth

bom what

and

immediately

after

knew but all

not

only

is

equal,

greats

what

For what things of that nature. we advance of is now equality, equally applicable to goodneaa, to sdl other justice, sanctity, and, in a word, thmgs that have real of existence. So that a mnat necessity we
*

small,

other

One
we

might
were

have

answered,
but from

that
it

we

had afterwards the

so

not

that

before

born,
of

received God

by
But

the

knowledge gradul
as

communication
was

light

into

soul.
this

the known

toal
to

created

fuli and what

of iight and upon he that said.

perfection,
account,
the
or

truth
friends

was

the
to

Pagans,
assent to

Socrates's

were we

obllgied
uodor-

If by

first life of the the

state

soul,
soul

stand

the

very

instant

of creation,

of the

befine

faU, the

proposition

is true.

OF

THE

IMMORTALITY

OF

THE

SOUL.

195 into

have

known

all

these

things

before

we

came

tliia

world.*

It
And

seems

so.

being possessed forget every day, we

but
retain it the
to

of

that

knowledge,
not

if bom

we

did with

not

should

only
to

be

it,
to

all

our

life-time.
we

For

know,
and
we

is
not

only
to

preserve And it. before. That Now

were

knowledge forget, is

have lose the

received,

lose

to

knowledge

enjoyed

is

certain,

Socrates. before retrieve

we

if, after having possessed that knowledge and to bom, come having lost it since, we

it

by
we

the
not

ministry
a we

of

our

senses,

which ?

we

caU

learning, shall

justlyentitle
great
have deal

it remembrance of reason,

With
For that
a

Socrates.

man

of his any of another

this ;f that it is possible agreed upon very seeing, hearing, or perceiving one thing, by should "ratme the imagination to himself senses, thing that he had forgotten ; to which the thing the
senses or

perceived by
the

has
not.

some

relation,
one

whether

it

sembles re-

other,

So

that

of two with

things
that

must

follow: either we were necessarily and preserved it all along;

bom
or

ledge, knowit afterwards

else

retrieved
of with these that

by
you
or

way

of

remembrance.
are we

"Which

two^o ledge; know-

prefer,
do

Simmias?
we

bom
after

call

it

to

mind

having

had

it, and

forgot it?
Indeed,
But
us see

Socrates,
what you I

I know
am

not
to

which.
say A
to
man

mind which
can

about choose.

you, that
or

and

then

let

will
a reason

knows
not

any ?

thing,
And have

he

give
he

of his

knowledge
a

Doubtless you

can,

Socrates.
men can

think

all

give

reason

for

what

we

been

speaking
Greek

of?

is it turns exposition remarkable; thus, very have that it is so." That Things npon-which we put this stamp, that from to true have sensible a distinguish tilings s, existence, existence. true no hings that haye t It was call to seeing one thing, we agreed before, that upon
'

The

aind pon

another

unseen

as

upon
we

seeing

lute

we

think

of

mistretf

seeing equal trees,

call to mind

equality

196 I wisli
to-morrow

phedon;

or,

dialogue

Simniias: they could, replies

we

but that

am

afraid

that
of

shall

have

none

here

is

capable

doing
Then

it. you

think

all

men

have

not

this

knowledge? things they

haye

Certainly not.
Do
known That At
cannot

they
?*
may what be

caU

to

mind

then,

the

be. time since

we

did
were

our

souls
men.

learn

that

knowledge

It

No Then

surely.
it must without be
some

time
And

before

that

Yes,
our

doubt.
a

by
that
a

consequence,

Simmiai^
is to

souls

had
were

being
invested

before
with

time;
human

that

they
were

form,

say, while and

fore be-

they
derstood. un-

without

the

body, they thought, they knew,

you birth wiU
;

Unless
the minute Be
we

Socrates,
of my
our

allow, that
is but
no

we

learned time
other the

it in
"

there

other
at

left. time did with

same

it so, it
we

dear For
we

Simmias,
did
but
not

what

lose
as

?f
we

bring
Did

it into
we

world the

us,

concluded
that

now.

lose you

it in

minute time?

obtained

it ?

Or,

can

assign any
what
I said

other

No,
to
no

Socrates

did

not

perceive that
be
a

was

purpose.

Then,
the

Simmias,
our

this

must

standing
have
a

truth real

objectsof
If

dailyconversation,
not

:^ that ii existence;
mari A

they

aro

born

with it

have

forgot it,
All

and

recovered

then knowledge, they of remembrance. again by way

that

faXie consequence.
t

of
full
man

this

Iosr find out at a the heathen to philogophers are sensible that God were created forgetting. They did but of light and that not understanding, perceive lost that and by his rebellion knowledge light and ; continued

the

time

the the
that

sou] fini
if he lities qua-

had

innocent,
with his
to
us

he

had

transmitted
;
as

to
as

us

those
now

valuable
he is

together
he has

innocence

well sin.

that

fallea,

transmitted

obscurity

and

that to prove, as means t Socrates goodness, justice, and all thotc the nre intelligible beings, which patterns of the sensible and leal from in God all eternity; so our beings, subsist intelligibly Boulexisti in the eternal of God; idea being by itself, and has an andfron all its knowledge. this idea it derives

OF

THIS

IMMORTALITY

OF

THE

SOUL.

197

mean,
we
an

if

which

justice,goodness, and the objects of compare

existence
our own

all that
our

essence

with
which
same

senses,

and the

haying
nature
we

before
essence,

us,
ana

with

of be to proves is the standard these

measure

all

things ;
our

real

existence,
and that
no

soul
we

if all say, is likewise

were

by which things have

to

entitled
;

ence, existthese

before

bom

and
are

if

things have
Is it not consequence,
a

being, then standing truth,

that
or

all and

our

discourses
a our

useless. necessary

withal of

just and
souls

the

existence that

before

our

birth, stands
That be

falls with

of those

things ?
seems

consequence,

rephes Simmias,
wonderful
:

to

me

to

equally just and

discourse
on our our

And

the very

result

of

the

whole

affords

something
it
an

glorious
that
as

and
we

desirable
were

behalf,since
souls
you is had

concludes, existence,
but
now.

before
as

bom,
think than

well

that

essence intelligible

mentioned
more

For
and
more

my

part,
ble, sensi-

there
the

nothing
have

evident,
all these

existence
you

"c. justice,

and

things, goodness, proved it. suflBlciently

Socrates;
for Cebes
must

of

Now
be I

for

Cebes,

says

wise like-

convinced.

believe, repUes

Simmias,
that In that
not

though
will admit
mean

he

is

not

led
be

by arguments, convincing. very convinced mfficiently

ve or were

he

your

easily proof to
I
am

the
our

time had
a

though

souls

being
that

before

bom,

have

yet

heard

sufficient For

proof
popular
in
all soul
see

death. continuing after our Cebes mentioned, opinion, which

ts

its

still of

remains
man,

force,
the

viz. and soul

or

That
ceases

after
to

the

death
And

the
cannot

isperses

be.
not

indeed
or

^hy
ome

should

be
a

born,

proceed
from the

from

part
to

other, and

have when

being
it
removes as

before

it animates

lie body in this

ease

life,and
make

body,

be,

and

its exit

as

well

the

body.

You
:ates
;

is

;fore

speak well, Simmias, says Cebes; to my mind. Sohas only made half of what he proposed. good one has true, he proved that the soul has a being the body; but he to complete his demonstration,
have

lould

shown
as

that

our

soul life.

has

an

existence

after

iath, as
But

well

before

this

I have

demonstrated

it to

you

both,

repliesSocra-

I 98

PHEDON

OE,

DIALOGUE

te";

and

Eroof ^"ing
Boul
was

will you with what

be

sensible

of

it, if

you

join

tbis
That that

last
the
our

take in

acknowledged you For rise from the dead.* being

to

before, viz.
if it is true, then
to

before

we

were

bom,
it not

Vfhen
bo
ne som

it

comes

life, it

proceeds, so
should

necessity, speak, from the

the
to
same

of

of death:

and

why

lie under
return

cessityof
what you

Thus
of

being speak you

to

after death, since of is made

it must But

life ?

good.
to

perceive both
;

desire

sound

this matter
that with

the the

bottom soul

and

are

apprehensive,
bo

like

children,
run

when

dy,
the

the
a

winds
man

when
to

dies

away in an

open

departs the it, and disperseit, especially in a place exposed country

crates, Sowe

winds.

Whereupon,
try
feared
who
to

Cebes,
convince
:

smiling, replied. Pray then,

us,

discuss there

our

fears,
be
some

as

if

nothing
lie under
not

though

indeed

among

us,

then
As

for

exorcisms But

apprehensions. Persuade us to fear death, as being a vain phantom. that, says Socrates, you must employ spells and day, till you be cured. every
those childish

pray,

Socrates,
you

where
are

shaU

we

meet

with
us

that

esxcd-

Tent

conjurer, since
is learned
men.

going
there

to

leave

? well stored barous barout

:

Greece

large enough, replies Socrates, and

Besides,
which you
are scour a

with

great many
order
or

nations,f
the
for

must

in

to

find

conjurer,
cannot

without

sparing
your
one

either in

labour
a

charges
You for
;

you likewise must

employ
look for be

money among found

better

cause.

yourselves
more

it is

possible
those

there

may

none

able

to

perform
out
resume

enchantments. shall but

We
one: ou
jr

obey

your
mean

orders, Socrates,
while
if you

in the

looking please, let us

in

for

former

discourse.

With Well

all my

heart,

Cebes.

said, Socrates.

being before our coming into the world it continues after it must return to life yd death, since by the the living take and rise from the dead. The resurrection, defeat of death is the triumph of life. This proof of the necessary rise of the liv ing from the dead, is an admirable Christian support for our hope. Though
our no

soul

has

t It

was

from rays

those of that

nations

whom the

he

calls

barbarous,

that

he

rived de-

the

truth, that

soul

is immortal.

200

PHEDON

OR9

DIALOGUE

perceptible by
oontinue
as

some

other

sense;
can

whereas
be

the

former, whidi

unchangeable,
immatenal and is true, Socrates.

only

reached

by

thought,

being
That If you

invisible.

please, continues
visible, the
other other all my

Socrates,
invisible

I wiU
;
one

instance
still the

two same^

things,one
and
the

betraying
heart,
then.
or

continual Cebes.
we

alterations.

With
Let
us

see

says Are

not

and

soul

is there

any

other

compounded ingredient in

of
our

body
position com-

Surely not.
Which
resemble of the
two

kinds

of

things

does

our

body
the

most

?
own

All And

men

that

it is most

conformable
our

to
or

visible.

pray,

my

dear Cebes, is
to
men.

soul visible

invisible t

It is But
mean

invisible,at least
when
we

speak
to
more

of visible
men,

or

invisible

things, we
any
not

with

reference

without

minding
or

other ?

nature.

Once

then;
and

is the soul visible

It is not

visible.

Then Yes.
And

it is immaterial

invisible?
soul of is

the

by consequence body to the invisible

the visible ? is

the kind

more

conformable the

than suits

things; and

body

better with
This

absolutely necessary.
the soul makes
use

body,in considering ing thing,by seeing, hearing, or any other sense any (it beof the the sole fimction consider to body, things by the senses) should then not the that we body draws say the soul upon mutable In ? this condition it strays, things is like and in drink, by reafrets, staggers, a giddy man son of its being engaged in matter. Whereas when it without things by itself, callingin the body, it pursues
betakes
is pure, immortal, immutable; an^ it while as nature, dwells constantly upon being of the same it is master then of itself, its errors at an are it end, and is itself to what

When

of

the

always the changes ; and

same,

this

being united passionof the soul

as

to

that
we

which

never

is what

call wisdom.

OF

THE

IMMORTALITY

OF

THE

SOUL.

201 ayery soul

That truth. After

to

is

admirably
then,
most

well

spoken^ Socrates^
sort

and

great
seem

all

which ?

of

things
is
to
no

does

the

resemble To my

mind,
as

Socrates,
to

there

obstinate,
method of and that And which
as

not

be

obliged
the the the soul

stupid and acknowledge by your

man so a

arguing, that
conformity to is always upon
for
a

bears

greater

blance resem-

immutable

Being,

than

to

change.
to

the

body
another
nature

? the other.
the
to

It bears Let
us

greater resemblance
way. orders
to

body
slaye,
Which

and and of

try yet soul,

the these and that and

During
the
one

conjunction of
obey
the
to

and

be

other
two

command
is most

and

hold

empire.
the Are vine Diyou

characters
to

suitable

Being;
lot

which the

that

that is mortal

sensible,

divine

principleis
is

commanding
vorthy
"Which It is

of obedience I
am.

what ruling; and and slavery?

only capable of is mortal only

Surely

of these

two

then

evident, Socrates,
our

agrees that our

best soul

with

the

soul

?
what i"

resembles

ivine, and
You that
,

body

that

which

is mortal. necessary resemblance the result

to

see our

then,
soul

dear my bears a

Cebes,
strict

of all ne, is diand is

what
; our

immortal,
ways
)es

intellectual,simple, indissolvable
and

the

same,

always like
what is

it

and

that

body
like
conse-

perfectly resemble
Can
or

human,

mortal, sensible,
and
never

mpounded,
lelf.
ence,

dissolvable, always changing,

any to make

thing
out

be the

alleged to
contrary ?
the be

destroy that

Certainly not,
Does it not and

Socrates. suit the

near

then with

with
to

ved,
That

soul
it ? truth.

body to be quickly disalways indissolvable, or

nething
is

very

an

evident
you

Accordingly
Socrates soul's nded is

see

every

day,*

when

man

dies,

about

to

shew death. while

the

ridlcnlousness What ! shall and

of the the the has

dissipation after being, subsist a

after

death,
After

dissipated ? ig, be immediatelj ^ulousness of the supposition is

what

opinion of body, a comsoul a simple been said, the

very

plain.

202 his visible

which
we

PHEDON

oa,

dtalogtte

body,
call the and

that

continues that

exposed
alone I say,

to

our

yiew,
not

and

corpse;

admits

of

dissolution,
ately immedifor
so

alteration,
time

dissipation;this

does
but

undergo
some

of these accidents, any in its entire form, or in its this those

:

continues
if I

bloom,
Bodies remain

speak,
after
an

especially in
manner

season.* in
even

may embalmed

the

of

Egypt,
in
as

entire
that

for

infinity of years there are always some

the

and

those the

corrupt,
nerves,
or

parts,
in
a

such

bones^

like, that

continue

manner

immortal.

Is

not

this

true?

Very
Now

true.
as

for

the

soul,

which

is

an

invisible
pure,
a

being,
of

that

goes to a place like itself,marvellous, in the infernal and to world; returns and my and

and full be

invisible,

God
soon

ness goodfate
of

wisdom;
if it with
as soon

which Grod.

hope

will
a

the

soul,
created

please
all
as

Shall

soul

of this

nature,

these it

annihilated,
believe Cebes. what
we

advantages, be dissipated and the body, as most men parts from

and
to

No I will

such

thing,

ought

tell you to believe any

no

dear Simmias, my will rather what come

my
pass,

dear

and
its hav-

steadily.

If

the the

soul

retains
as

purity without
mg
on

mixture

of filth from

body,
with and

entertained the

voluntary correspondence it, contrary, having always avoided

itself in continual
true

it; but,
collected
dying stu-

itself within the

meditations;

that is, in

for

philosophy, and effectually learning to die; is I for death a philosophy : preparation say, if the
This
to

bastle

!s enough to passage find the out precise hard in

stun

tlie

critics,

who

make
;

great
after

time the the

of Socrates*s Attic month says of he

death and

and

straining
its months,

demonstrating
us

Calendar,
of

computing
to

assure

he

died

in

July.
died
is not must

Here,
the

theb
in

Soccates great misfortune, which keep l"est. corpses especially in character,

himself The Greece.

came

in

season

month So this

July
to

entitled make
their

to
a

that
new

that passage
not

they
read

computation.
The
reason

But is

how

escape

view

they look
translation. Neither
wpa

for

plain : Most of thing, they any

Now,
the

them
content

do

the

originals. running
is it. very

When
over
a

themselves of Cerres this

with

translation
nor

Marcilius the

Ficinus,
condition

de

passage understood

fisuilty.
took

They

for

good
season.

and which

entireness mfetake
;

of the
the
one

parts
renders

signifies the
utpa,
cum

Upon

it ; whereas iv rotdvni

qwdam

moderatione

and

the

other,

corpare

perMU

vffecto*

OF

THE

IMMORTALITY

OF

THE

SOUL.

20?

in this condition, it repairs to a being like depiort itself,a being that is divine, immortal, andfiill of wisdom; in which it enjoys an inexpressible being freed as felicity, its errors, its ignorance, its fears, its passions, that from evils pertaining to all the other it, and tyrannized over soul
human
nature
:

and

as

it is said

of

those

who

have

been

initiated
of

holy mysteries, it truly passes a whole course with the Gods.* ter eternity Ought not this to be the matinto

of

our

belief ?

Surely, Socrates.
and depart fiillof uncleanness impurity, as having been all along mingled with the body, always employel inits love service, always possessed by the lusts ; insomuch of charmed it, and by its pleasures and it believed yond that there was nothing real or true bebe what is corporeal ; what touched, seen, may is the object of carnal drank, or eaten, or what pleasure ; But if the soul that it

hated,
not

dreaded

and

avoided

what is

the

eyes

of

the
can

body only
a

could
be

descry, and all that enjoyed by philosophy : Do

this

intellectual,and think,
and
I say,

you pure

that

soul

in

condition

can

depart

simple

from

the

body ?
No,
On

Socrates,
the which

that

is it

impossible.
departs stained
natural union
to

contrary,
was

with

rendered
too

commerce

and itwas

intimate

with and

vhen
n

its constant

companion,

corporealpollution, it, by its continual the body at a time still was employed

serving and gratifyingit. Most certainly. This dear Cebes, pollution, my

visible
mass;

is

nd
\

and that

the

soul

loaded

gross, with

heavy, earthy,
such
a

dragged ut by its
lace
*

into
own we

visible
dread of

place, not
the say,
was

only by
and in

its

weight, weight,
invisible
,

light
wanders only
a

the

and

as

commonly
into

cemeteries,f
of what
was

The

initiation in

mysteries
world. the
as

shadow

to

"

completed
t Socrates in

the

other

mbs

speaks Iiere of church-yards, such

v.

impure
are

spiritsthat

dwelt

amon^r

th6

mentioned

in the wandered He

Gospel, 3iatt.
night
that and

i. 28. y round
TC

Mark the

2.

Idike and

vlii. the

26,
which

which

tombs and

upon

mountains. bore
too

corrupt

polluted souls,

the

itracted

by sin, in plunging themselves

alleges they pollution they had deep in matter.

204
among
are

PHEDON

OR,

DIALOGVJt

the
often

tombs"
seen;

where hke
or

dark those

phantoms
souls

to

that

the

body in earthly and

a

purity
yisible

simplicity^but
which
makes

matter

apparitioni did not depart polluted with that them degenerate

and

into

visible form.
is very without

That

likely,Socrates.
doubt, Cebes;
but of the bad and it is also
are

Yes,
not

likelythat
to

it is

the those

good,
iU

souls,
;

that

forced

wander

in

places
to

impurity

former

life, and
this

they
them,

have

they again bability plunge themselves

they suffer for their till through still continue, the love which corporeal mass, always follows in all enter a new body, and pro*
where into the
same

manners

and

passions, as
How

were

the say, for and

occupation
Socrates ?

of their

first

life.'*'

do

you

I say, Cebes, their God, beUy without these

enter

instance, that
loved

those but

who

made and

their purity im-

nothing
and of

indolence any
such

any into the you

shame,
bodies
think

without
or

reserve;

asses,

like

crea-

tures.f
And

Do

not

this very

probable

Yes, surely.
those
are

souls

who

loved
to

only injustice, tyranny,

the bodies souk of else

and

rapine,
hawks,
sort

employed
falcons.

animate

wolves,
of

and ?

Where

should

that

go

No
The animate
as

where
case

else, Socrates.
of all the
rest

is much

the

same.

They

go

to

the

bodies

of beasts

they According

resemble
to

their

these

species,according former dispositions. be otherwise. it cannot principles,

of different

An

error
sense.

derived

from

Pythagoras's Metempsychosis,
that that those
not to

taken

in

gross
t

I shall
one was

only
would

remark,
helieve upon
we are

hy

Socrates'd
this

himself,
of into souls
men

grounded
beasts
:

expressing imaginary transmigration entered spirits that impure

way but that in

of

and

doubt,
of the

those

times

empire devil, there were a great in that and that possessed aufficienft a was people manner; many of the idea of for souls ; that forming the transmigration ground these They fancied, that pure imbeing most apt to frighten them. themselves bodies in took the to sepulchres where spirits they
dwelt

of obscurity, under

the

real

OF

THE

IHHORTALITT

OF

THE

SOUL.

20S haye
as

happiest of all these profession of popular and

and
justice

The

men,

are

those

who such

made

civil

Tirtues,

rance tempe-

to

which

they

have

hrought
any

selves them-

only by
from How It is
to

habit

and

exercise, without
mind. then
i

assistance

pMosophy
can

and
so

the

they be probable that

bodies and of

happy
their

after

death,
to

their

souls such

are
as

joined
bees,
come beto

the

and politic
or

meek

animals,
human
as

wasps,

ants;

else wise that

return
men.

bodies,
for
to

and

the did

-temperate and of Gk)d, nature

not

But
at

approaching
those
not

is not

all allowed

who part de-

live all lovers my

with for the

and souls did whose philosophicalLy, their purity. That is great privilege of
true

reserved
deration, consithat

wisdom.

dear

Simmias,
renounce

it is upon And dear and my the from its desires

this

Cebes,
of the

the and

true

philosophers
themselves

body,

they are not keep apart, of the ruin their of of families, or apprehensive poverty, as those who wedded the vulgar are, and to their riches : are reproach, as those do whd they fear neither ignominy nor In honours. court word, they rea only dignities and nounce
all It would

lasts;

thuigs,
not

and

even

themselves.* for them

to

be

suitable

do

otherwise, replied
all those who

Cebes.

No,
value from

continues their all such

Socrates.
and do

In
not
a

souls,
creatures

like manner, the live for

dijBTerent know
course

body, depart
from those

lusts, and
that

follow
do

they go. they ought rhey are persuaded thing any harbour that destroys contrary to philosophy, or any thing their retards and ts liberty; and accordpurification, and follow it whito its conduct, ngly resign themselves
not not to

nsensible

that

where

do

hersoever How I will oul tied do

it leads you

them. Socrates
to

say,

?
The

explain it
and
the

you.
to

chained

the in that

iged to employ
annot
*

body
so

follow
fine

alone,
of

philosophers finding their obbody, and by that means the pursuit of objectswhich it it stiU in an floats abyss of
They
fear neither
and po-

character
nor

true
:

philosophers. they
renounce

erty, ignominy,

death

themselves,

all

lings beside.

206

PHEDON

OR,

DIALOGUE

ignorance;
in
to

are

very

sensible

that that
are

the the

force

of this bondfies

its lock

own

desires, insomuch
up
to

the seize

chains. the

They
soul

sensible this

coming giving
and it not
to

and it to

upon comforts

in

it, and
that the
as

endeavours

helpe philosophy structs condition, gently into disengage it, by

that is full
:

prisoner

itself

know,
the

deceit, as
use

well

of the body eye aU its other senses than

of

sion illu-

body

farther and

by advertising necessity requires ; and

up 'after within it has

advising it to
receive within it of
no

recollect

shut its
nature

itself
own,

itself,
examined

to

disposition but
intrinsic that

itself the the

of

covering our to eyes, that whatever is tried its fully persuaded, by all other different from the former being discovery, is senses, whatever is tried by the Now, certainly false. corporeal'
and
continue
senses,

conceals

every it fix"m

thing, and

stript

without ble.

as

far the

of

many
ness,

by itself the ministry of the body, is invisible and intcO^giSo that the soul of a true philosopher, being convinced its own that it should not oppose Uberty ; dim^lAima as possible, the pleasures, lusts, fears, and sorrows that when has one body : for it luiows enjoyed timorousto extreme pleasures, or given way griefor. himself his abandoned desires ; he not to or only is
by
of the sensible
or

is visible

and

sensible.

And

what

it views

afflicted
as

evils

known

to

all the
to

worlds
the
more

such and

loss

health
;

estate, but
an

is doomed is
so

last

greatest
and
What It is

of evUs

evil that

much

the
to

ous dangersenses.

terrible,because

it is not

obvious

our

evil is that, Socrates this upon

or

that any

the

soul

being
is

forced

to

rejoice or
what
causes

be

afflicted its the

occasion,

persuaded
and
true

that

pleasure
same

grief,
it is not

is
:

real

thing, though
nature to

at

time

and that

such
are

is the able

of

all

sible senor

and

visible

things

occasion

joy

grief.
That Are is
not

certain, Socrates.
these the chief

passions then particularlyimprison the soul

How is

instruments

that

within

the

body

that,

Socrates every keen

Every
with
with
a

pleasure,
strong force,
and

melancholy thought, being

point,
nails the soul
or

armed

to

me

body

such

that

it becomes

material

corporeal^ and

203 for
the
ffreat to

PHEDON

OR,

DIALOGUE

many mention

doubts them.

and

pains

thing
no

else, I have
pray,

nothing
tell
me

to

objections,if any will If you are speaking of But though you say.
you
a

tak"
ani

hay"
an] yoni

doubts,

freely whether
make assist
me can

think

of

better

demonstration,
think teU

and I

companion
compass

in
your

enquiry, if you
I will time

you the

to

end Some
;

since,
desirous
to

Simmias, you, says Cebes and I had

to

naked

truth.

being
another
to

have them and

them
to

harassing doubts resolved, pushed

But
we were

and
on"

on

propose you,

you.

both

afiraid
ii

importune
unseasonable
0 ! my 1 dear

suggest
of your

disagreeable questions
present
misfortune. Socrates

the

hour

Simmias,*
have
no

repHes
in

should
I find

great difficultyin
my it. to believe You

smiling, certainly othei persuading

think
am

men

that

misfortune you

present circumstances,
that upon

since the

I cannot
score

get
the

of
to

foreknowledge

and

divining, I

infinitel)
death

inferior

swans.f they sing more

have in

the
men,

joy they

they perceive proaching apthan oi before, because merrily But going to the God they serve. J

When

in saying through fear of death, reproach the swans, their death, and that their tune they lament grief in sor* rowfiil this notes. reflection, thai They forget to make it is hungry, bird sings when cold, or sad ; nay, nol no
the

nightingale, the swallow,

say after the
are

or

the

lapwing,
the

whose of

music

they
But,
far

is

true

lamentation,
birds which do
not
reason more

and

effect from

grief
and
tc oi

all,

these

sing
of

grief:
the

less

swans,

by
as

their

belonging
day
I
serve

ApoUo,
their them in

diviners,, and
than other
as

sing
And I
am

death the
as

before,
world.

joyfuUy on foreseeing the good

for my

that

awaits

part,

I think
to

Apollo

well

they ;

consecrated

that

God

a"

Socrates
as an

is

condition
t
no

with angry unfortunate take

a

his
one.

friends

for

reckoning
shew that upon

his

present

He

could

not

better this

method of

to

lie the

reckone"]

misfortune and

in

death,

than

rallying
the

rean Pythagothe

Tulgar religion.
if their ridicules beasts idea.
to

X As
Socrates admitted

fowls that

were

admitted We the

to

mansions
see

of

blessed that
a

opinion.
land of is to

shall

afterwaixls,
which

thej
ver}

the

just;

of

they had

confused

But

that

another

purpose.

OF

TBE

IMMORTALITY

OF

TH"

SOUL.

209
master

well

as

they
of
at

I have

received
well
as as

from

our

common

the art

cQyining as
making

they;

and
are.

am

as

little you

cerned con-

freelypropose to as long me
Uve. You I will in his. say

exit my douhts what

as

they

So

that

may

you

please, and

put questions
suffer
me

the

eleven

magistrates
;

to

weU,
my

Socrates, repliesSimmias
douhts with know
a

since

it is so^

propose
I

first, and
that truth it is in

then

Cehes

shall

give
it is

agree

very

difficult to

you, the

impossible,or
life ;
and
to to

at least

this

that

the

property
what is examination

lazy and a dull head, not proposed to his consideration, or

of before he has made all his

actly weigh exsupersede

the

efforts, and
For
leam either

is
one

obligedto give over by insurmountable of these two things must be done :

truth
IS,

difficulties.
we

must

the

from amidst

others, or
all human
most

find it out
reasons,

ourselves.
we

If both fix that and

more as

ways upon
to
a

fail the

must to sea,
one

itrongest and
vhjle
we

forcible, and
this
we

trust

ship,
to

pass

through
a

stormy
find

endeavour
firm

.void its
ure,

tempests,
as

until

out

and

which promise or revelation, upon we the of this life, as in happily accomplish lay voyage vessel tibiat fears no danger.* I shall therefore not be that shamed allow to now put questions to you, you avoid and the le ; reproach I might one day cast upon this lyself,of not having told you my thoughts upon
3casion.

such

When
own

ebes,

I must you

survey I do not
reason,

what
think my

you

and to spoke to me proofs sufficient. your

Perhaps
"es

have

dear

Simmias,

but

where

their this

In

i insufficiency appear that the same : things might

be asserted

of

the

This

is

very
we own

remarkable
should
reason

passage.
to

Here make
as

the
out

owledge
)

that
our

endeavour
;

the
reason

philosophers aeimmortality of
is

soul

by

and

that

this

Qty

by always so revelation can or disperse nothing but a divine promise the Christian clouds of ignorance and religion infidelity. Now furnishes with divine he only thing that not promises only us, of them with the accomplishment likewise I revelations, but by became the first-fruits who that of Christ, resurrection of them thus And according to the philosophers them" 4, 1 Cor. XV. 20. that fears church is the only vessel no dangers, in whieli es, the the life. of this accomplish happily voyage may
narrow, it

will

be

assaulted

doubt

weak very and uncer-

; that

210

FflEDON;

OR,

DXALOGUX

barmony
harmony
ment

of
of

a a

harp.
harp

For
well

one

may

reasonably say,
well
;

that

the

stringed and
and the divine

toned,
that

is invisible, instni*

immaterial,
and its

excellent

and

the

strings are
Now its

body,

the

compounded
instrument
one were

earthy
cat

fuid mortal
in

matter.

suppose

the

pieces,or
of the

reason

strings broken, might not affirm, that this harmony remains

with the
it is

equal
br^evident
or

after

ing
that the

haip,

and

has

no

end
the

For, since

harp remains strings, which

is broken
one or

the

after
are

stringsare
;

broken,
be

that the

likewise

mortal, continue
it must and
mortal

after

harp
should

dismounted

needs

might

perish

say, that this immortal is before that which that this

divine and

impossible, hannony earthy;

to

it is necessary nay, the least be vrithout its

harmony
the

should

continue

stringsare
you that
are

gone sensible

damage, when to nothing.

that
we
a

body
the

of the

harp
be

and crates, So-

For,
and

without

doubt,
to
our

hold
;

soul
as

thing some-

resembles
of

harmony
and

that

body
so

is

being composed
is

hot

cold, dry and

moist,

our

the nothing else but the harmony resulting from if our just proportion of these mixed qualities. Now, soul is only a sort of harmony, it is evident, that when our body is over-stretched, or unbended by diseases, or other soul vnth of all its divinity, disorder, necessity our any
soul
must
come

to

an

end^ sounds,
of

as

weU
are

as

the

other

monies har-

which
ments
;

consist that the

in

or

the

effect of instrafor
a

and

remains

considerable

time,
see,

till

they be
soul

every burnt be

body continue
or

mouldered

awnj.
to

This,
your

you

Socrates, might
that if the it

allegedin opposition
be

arguments,
our

only
first

mixture what

of
we

the caD

qualities of
death.
Then

body,
looked

perishes
us

in

Socrates

upon

aU,

one

after another,

as

he

did

often,
says has

reason,

of

you I than

began to smile. Simmias speaks with he, his question is well put ; and if any one greater dexterityin answering his objectioiis
and

have,
to

why

do

you
both

not

do

it ?

For

he and

seems

roughly tho-

understand
are

my

arguments,
before
we

the

tions

they
to
we

liable to.
what have
we

But

answer

exoep" him, it is while

we are

proper

hear may

Cebes
time
to

has

to

object, that
upon what

he
to

speaks,
say; and

think them

after

have

heard

both,

that

we

maj

OP

THE

IMMORTALITY

OF

THE

SOt7L.

211 wise, if other-

yield if
then,
with

their

reasons

are our

uniform

and

valid the you

and

may

stand

hy

principlesto
is down. Cehes
:

utmost.

Tell

us

Cehes,
what tell

what

it laid says

that

hinders

from

agreeing
seems same a

1 have you, and

1 will
to

Your

demonstration
the soul

be

lame
we

it impei^ect ; of before. the

is

faulty upon
That is the

head

that before

took its

notice

has

being
said
;

entrance

and,
A.t the

think,
that

body, sufficiently proved :

it has I lUcewise
cannot
an

into

admirably
but I
can

well
never

be

persuaded
same

existence
to

after

death.

time,
the soul
;

subscribe

Simmias's
nor more

tion, allegadurable

that ;han the

is it

neither appears

stronger
to
me

body
But beheve

for

'xcellent.
to

why then,
it ? Since his

it may you weakest

be
see

more infinitely use objected, do you re-

to

be

with

vhen
lot "art
wer

man

is

dead,

part
that

your remains the

more

eyes, that still : is it durable if I

mean-

therefore

absolutelynecessary last should longest? Pray this objection right. For to

resemblance
or

take let you

notice,
into my

an-

I must use ig, immias. Your if upon 3 dlor is not id hich ly

one

alleeation,
death
he of
a a

to

my

comparison, as well as mind, is just the same,

one

the

tailor,

should

say,
or

this

dead,
of for

has

being
are so

still somewhere
the he

other,
wore,

for he

proof
made should ask the

that,
be

here

garments
is still in this
or

he

himself,
whether

that

being.
would

If

not

convinced the

by
man

proof, he
the of

)t fail to
2ars

him,
most

garments

he

is

durable
the
man

?
is
:

To

which,
And

ost

answer,

that

lopher
rable
"onger
2

would

pretend
of

to

upon that demonstrate, tailor is still in is what

so

necessity, he this your pMsince the less

a

possession
consequence,
not

the he

being, by
too.

himself hear

Now,
to
answer

parallel is

just ;
first

pray

have

it. It is evident
r

at

view, that
used he had
not

the

objectionis
garments
to
wear

ridiculous,
died and
we

the

tailor,

bavins

several time

only
cannot

'ore the
s

last, which
the is weaker, is
near

though

last survived the

man

man,
or

if I may so durable less for

as

speak, yet
than his

garments.
to

is simile
s

the

soul,

to

enough, the body ;

the

man

is,to his garments,

and

whoever

apphes

the

soul

PBEDON

OR,

DIALOGUE

and

body
to

what
the and for
a

is said
purpose. the

of

the

man

and
will

his garments,
make the soul

irill
more

speak
hold
wears

For
a

he

durable,
out

body

weaker

being,
will

and that

less

able

to

several the

For
soul former

body
that

soul every several bodies, especiallyif it hves yean. is wlule the wastes man yet alive^ and the
to

long

time.

He

add,

still forms

itself but
on,

new

habit
the

of last

body,
comes

out to

of

tbe
it

decays ;
habit is soul

when

die,

has and

then when

its last the of

and

dies before
the it

dead,
since
we
as

consumption: body quickly betrays the

corrupts put
it for

its

weakness away.

its nature,

soon

and

ders moul-

So

that

cannot to

such
a

confidence certain death.

in your
that
our

demonstration,
souls continue

hold

tmtb,
For

in

being
our

after soul

supposing it were bemg antecedent

know,
and
the that souls it is very and be bom

granted,
to
our some

that but

has

not

birth,

that, for any

in

only t thing we
death;

of

continue

being

after

return again to the possible they may several world, times, and again, so to speak, of for the and die at last; the soul advantage strength it in this, that can beyond the body, consists undergo

several
as
a man

births,
does

and his

wear

several

bodies

one

after
I say,

another,
that all in all
at

clothing: supposing,
it cannot it be and

this those
comes

were

granted, stiU repeated births,

to
an

denied, but
wastes,

that and

decays
discern stand
;

last

end
any
:

in
man

one

of these
to

deaths. in

However,
of

it is impossible

for
IS

which

the

deaths
does

it
not

totallysunk
death,
the every
must

since be

things
senseless

thus, whoever
he
can

fear

unless

demonstrate
For his it wise other-

that

soul

is

immortal

and of should

incorruptible.
necessity
be its fear

lest the without

must dying man it is quitting body hope of return. any

for

soul,

last, and

perish
were

Having
very time
much when should
us

heard

them
as

troubled,
we were come a

these propose afterwards we

objections^ we
told

them,

that

at a

just convinced
to state

by Socrates*s
with

arguments)

they
throw all what

perplex
of doubt
to
us

us

into had

and

objections, ami uncertainty, not only at

of be

their

that he
to

been say

said

might
beheve,

afterwards either
we

by Socrates, but likewise for we might always ;

were

apt

that

not

proper

judges

of

OF

THE

IMMORTALITY

OF

THE

SOUL,

213

the

points
Echee,

in

debate,

or

else

that

his

arguments

were

fallacioas.

Indeed,
account.

Phedon,

upon

that the

matter,
and

was

easilypardon yonr I myself, while I heard For shall saying to myself, what
can

trouble
you
we
late re-

lieve be-

hereafter,
so

since

Socrates's

arguments,

which

seemed

doubtful and uncertain convincing, are become ? that In effect, that the objection of Simmias's, soul is only a harmony, moves me wonderfully. It awakes of my the in me having been formerly of the memory beUef is unhinged; and I same opinion. So that my that the soul does want new proofs to convince me,

yalid

not

die in

with the
name

the

body.
of
as

Wherefore,
Socrates

pray
came

teU

me,

Phe-

don,

Gk)d, how
much

off; whether
;

tie seemed ie maintained

n

to

be his

piqued
with his

as

yourselves
wonted you fuU

or,

if

opinion chargeable

temper,

and,
teU
cir-

fine, whether
or

his

demonstration with

gave

satisfac-

ion,
ae

seemed whole

the

story, without

imperfections. Pray omitting the minutest

I admired

umstance.

Phed, U my

protest to you, life-time, and upon

That is
to
no see

Echecrates,
this
man

Socrates
him
answers

occasion
as

admired
had his

more

tian

ever.

such

he,

in

3adiness,
ition was,

great
in

surprise; but my the first place with

he he

greatest admiwhat calmness,

these the
to

atience, and
id
then how made
us

good humour, dexterously

upon like with
men

received

perceived
set

objections; impression
them.

ley had
e

us,

and

about

remove a

rallied
us

put
ardour

to

flight after
to turn
our

defeat, and heads,

and

spired
new

fresh

the

charge.
How I
am a was

Echec, Phed.

that
to

?
tell lower you. As I sat
at

about

his his that do

righthand

nd
er wn

upon my upon
hair take do you

little stool and

than hold
of
was

his, he
my
wont

drew

head,
my

taking
as

hair
to cut

hung
for

shoulders,
says

he
will is

his very
I.

rersion; Phedon, 3tty

you
w

he,
It said I.

not

you I
not

this

to-morrow?
my
mean

probable
will you

shall, said

advice,
?
our

he,

said

you Both
our

and

stay so long, I, continued

be
so

ought

to

cut

hair, if this

opinion

far

dead

214 that
cannot

PHEDON

OR,

DIALOGUE

we

raise

it

again.*
a

Were
as

defeated,
never

I would
wear

make

vow,

the

I in your place, and of Argos men did,t

to

Simmias the gage assist

and old

hair till 1 conquered these my Cehes. But said I, Socrates, you

that

arguments
have

of

ten forgotto
me eaor on

proverb,
And
as

Hercules
says

himself do
not

is not you

able

two.

why,
on

he,
while

call

to
cordingly acon

you

I do

your call lolas

lolas,
did
one.

it is

yet time
as no us

And did
for

Tolas, but
says avoid

as

said you, Hercules. Above What

;

I,

not

Hercules
matter

It is

that,
to

he,
one

it

is

all

all,
fault?
for such

let

be

cautious

great
The from latter

fault.

said
there

I.
are,

That,
as

said
as

he,
and For for whom
man,

of

being

reason-haters former
same

well

man-haters. arises the

is the
source

greatest
with man's the

evil in hatred

the of

world,
man.

the
comes

from without

one

another he but thus he

man,

any
a

plighting his fedtii precaution or enquiry,

solid,
and
and

always
finds

took him cheated upon

for
at

true-hearted,
to

trusty

last in

be

false such

faithless:

And whom of

being
looked
so

several

as

his best he

instances, by those friends, and at last weaiy

all men^

being

often there

betrayed,
is
not
one

equally hates
that is that
not

and and

is

convinced

wicked

Are formed
it not
a

not

at

this

you rate, and

sensible,

this

perfidious. man-hating is said I, Is

by degrees ? Certainly,
continued without

great
to

scandal

then,
with

he,

and

superlative
?
see

crime,
with
one

converse

men,

being acquaint^
them would

the
were

art

trying acquainted with

and but would those

of

and this that the

knowing
art,
the he

For how

if

things stand,
are

find in

very

rare;

good and the wicked middle ii region swaim

infinite How
I say,
It

numbers. do you say,

Socrates
the
case

?
of the

Phedon,
a

good
to cut

and. bad
off their The
we

is mudi
hair
at

was

custom

among and soul

the
throw

Greeks it into

tilt

death the off t

of

their

friends,
of the

the

tombs.

belief
toMt

immortality
our

is

so

good by
the

friend, that

ought
whom
and

hair

when

it dies.

The
war

Argives
for
to to
was

being seizing
them: suffer

routed
the

waged solemnly never that belonged

when
Croesus

city of
it to grow,

Spartans, their Thyre, cut

till they
in

with

tbtif
swoie

hair,
retaken
57th

had the

the

tova

which
at

happened
Sardis.

Olympiadf

besieged

Herodot.

lib. i"

21 S
That We
IB

PHBDON;

OR, most

DIALOGUS

certainlya
to

things deplorable
cautioos,
;

said

!"
that

ought
be

be
our

very
lot

continues
we are

he,

this

misfortune

not

and is

that

not

prepossessed
or

by
that

this

thought,

that

there We

nothing
in

solid

true

in all

arguments
and

whatever.
who

should

rather

it is ourselves
use our

are

wanting
to
recover

utmost

efforts This live I

so am

perBuaded, and truth; stability that solidity and

upon
me

be

justness of thought.
who about casion
have
to

is
;

duty

incumbent
upon that the

you,
am ofr*

time die.*

yet
And been that

to

and
much from

likewise

who
this of
a

afi^d,

upon

I have

far have

acting

part

trae
a

philosopher, disputant overborne dogmatists, who

of truth
so

rather

behaved

myself
all those
not

like

with in

prejudice; like their disputes mind

as

ignorant
tion percepto

the
over

much,

to

draw

their hearers
between

their

them and ii^ opinions. The only m^ that the convincing audience of the truth of I what my is not advance only aim : I shall be infinitely glad if that my but my chief concern is to persuade to pass; come myself of the truth of these things. If believe to propositions prove true, it is well done my
difference

them
still

;t

and

if

after

my in

death this

they
life,

be
of

found

fske^
been
it.

reap the affected by the

shall do
so, not

advantage
evils

having
If

less

which
under

commonly
this it
a

accompany

But
were

I
to

remain

long

ignorance.

I should it virill my

consider

great misfortune:
Fortified
I and

But

hi^
these

pily, thoughts,
answer

quickly
dear

be

dispelled.

by

Simmias

Cebes,

your will rely less truth.

objections; and if you take my the authority of Socrates, upon

I
am

to proceed advice, you

than

that

of
brace em-

If what

about attack

to

advance
all

appear

true,
Thus
both

it
*

otherwise,
of the

it with

your
is

force.
useful,

I
fat

The

belief for

immortality
I On
am a

of

the

soul

living and
t

dying
are

well.

If these lose

true,

great
contrary,
me

gniner
I have

with

little trouble
a

; if deal:

false,I
For mities

besides
and

the

nothing: hope
sincere

the

gained

gpreat

that

supported
been true, for

weaknesses, pleasures 7,
has
in

I have and

charitable,
contagious
in his
Art.

through my afflicUotis,inflgw ful, thankfaithful,honest* humble, and have only quitted false and
real and solid and
ones.

exchange
upon

Mr.

Pascal
a

enlarged

this

truth,

backed

it with

demonstration

of infinite

force.

OF

THE

IMMORTALITY

OF

THE

SOUL.

21?
you like

Bnall

neither
of

deceive
zeal and

influence that leaves To

myself, nor impose nor quit good-will,

wound it has
see as

upon

by
a

the

its

sting in the
pray I

you niade.

wasp

begin then,
he and fears
more a

if I remember take it

rightly what

was

Dbjected. Simmias,
because divine
our

rejects our beliefc only souls, notwithstanding their being

die before And
our

excellent, will
sort

bodies,
the used

as

being only
not,
but

of the

harmony.
soul is the
more

Cebes,

if

I mistake

granted
thinks
it

that

durable after

than

body,
ral seve-

possible that
a

soul,

having
not

bodies,
this
two

death

die when may of the soul is

to

it

quits the
death.

last Are Simmias

body,
and

and
these

that the

true

points I am "When they had

up, I have he

examine,

all

agreed
do you that

dear my that the Do

Cebes

were objections

justly

summed
all that
true

continued

thus*

you

absolutely reject

said, or he,

They answered,
then,
says That

acknowledge part of it to be the whole. they did not reject

What

is your

opinion of

that

which

I told and

? viz. is only remembrance, learning you that by a the soul must necessary consequence the body. existence before its conjunction with
As
at

have

an

for

me,

repliesCebes,
and do I
not
am

perceived
any
same

the

evidence
more

of

it

first

view;

know of the

of principles

cer-

taintyand
and should

truth. think

mind,
ever

it very

strange^ if
continues
your soul is

says Simmias, I changed

my

opinion.
But,
needs my dear

Theban,
you that the

Socrates,
sort

you

must

change it, if
and

retain

opinion that harmony

onJy
a

is

compounded,

of

the due union from of the qualities of the arising it is presumed you would if believe not yourself, that harmony has a being before those things of is

harmony, body : for

said you which it

composed.

Surely,repliesSimmias,
did.
Do
not not you consistent
a

would

not

believe

myself
that

if I

then with

see,

continues when animate

Socrates,

yourself,
it
came

had
same

being
time
an

before

to

say you the body, and

that

are you the soul

at the

that

it is

compounded
Do
not

of

things

that

had

not

then

existence ? very And

harmony
and
the

is it not

the soul to a compare you evident that the harp, the strings,

discordant

sounds, exist before

I*

the

harmonyy

218

PHKOON

OR,

DIALOGUS

which

IB

an

effect that than

resiilta firom all these

things, and
part
of your

Doca Booner they ])eiiBhes with the first discourse correspond Simmias. Not at all,replies
And

this latter f

yet,
in

continues
a

Socrates,
it

if
to

ever

there when

ahonld

be

agreement
is its

discourse,

ought

be such

harnumf

subject. That is right,says

But
is not yours which of these

Simmiaa.
so, two

continues

Socrates. side with.

soul

Let

ns

hetr

then

opinions you
or

Whether
sort

learning is only remembrance,

the

is

of lur-

mony?
I side with And that the

Simmias. first,replies
I

opinion
to

have

explained
colours
*

to

having recourse and examples, which

therefore

any
are

demonstrations
rather best

yon, full of

without simiki and

of
as

the
for

trath,
me,

please

the

people
apt

but

am

of

opinion,that
are one

all discourses and

proving
to

their
ana

full of be

vanity,

seduce it relate discourse is you

point by irimilM^ deceive, unlm

geometry,
I
or

other that

very cautious, whether science whereas the :

to

anj

made,
upon
aonl

proving
a

knowledge is remembrance, creditable hypothesis; for 1 told

as essence

grounded
that
to

veiy
as

the

exists

weU

its

essence

before the

it

comes

animate
which

the

body.
its
if.

By
And

I which

mean

principle firom
other
name,

it derives that

being,

has I take

no

but

which

this

proof

to

be

good
Serres

and

sufficient.

Marsilius this is
more

stood wliat those

*'

paRsage,

words,

verislmilis
ex

strangely miraadef^ speak all thb : bit making in putting a favourable considerable, constructkmoi which the one utTatUdTOi riv^ci^ nivpeiriiat, rendBn, tantum ;*' and the othtfi venustique exempli indicatione
not

Ficlnus

and

De
in

have

only

Simmias

"

verisimili

qnadam
without and

convenientia

:*' and

in

separating the
says,
**

wonb
I madl

dvtv
this with

AtroSiiKiug, whereas
discourse similes

they

are recourse

joined
to
so

; for Socrates

having
not

demonstrations
with
use ;

cremmei

colours, that
did
so

take
as

much

the
one

people."

Is ll

effect, Socrates

much

make

of

making

good
in

the

opinion
comparison
there is

of

remembrance of
a

whereas

brought
harmony.

the Now for

harp
is
so

to

nothing

misleads seduced

prove the

compariMm 8immfas that the' soul

more

hai. bs
thai

ignorant
the it.

similitudes,
that
means

the

imagination
all that Simmias

by

representallaai
And

it

blindly embraces this opinion of

and does
to

presents
did

itself to

by

thit

reception,

important

passage,

and

with a fafoanblt always meet this day among the ignorant. This Is a toy deserved larger explication. a

OF

THE

IMMORTALITY

OF

THE

SOUL.

219 listen either be

a

By that to myself harmony.

In
a

reason,
or

says

Simmias,
who
assert

must

not to

others, Sunmias,
or

the

soul

sort

of

earnest,

repliesSocrates,
composure, it is of which
can

do be

you
any

think

that

harmony,
from

any

other

thing
?

ferent dif-

the

parts

compounded
parts
do
not

By
mias

no

means,

Socrates.
or

C^, can
does of:

it do

suffer,

what

those

Simmony harposed com-

answered.
not

It could

not.

Then,
follow

precede,
it cannot
to

but

Socrates, a says the things it is motions,

or

and

ha\e

sounds,

any

thing parts. ! continues What Simmias. Socrates, Surely not, replies all harmony not 18 only such in proportion to the concord
of its parts ?
I I
no

else contrary

its

not

understand

you,
as

says

Simmias.
have
more
a or

mean,

according
the harmonv

the is
more

parts
or

less
:

of

concord,'
not?

less

harmony

is it

Yes, certainly.
Can
small say of the difference makes
we

soul^
a

after

the
more

same or

manner,

that
soul

soul

to be

less

No, surely,Socrates is it then, in How

for and

?
the
a name

of God

?
with

Do

not

we

say,

example,
virtue,
is

that

such
;

soul

endowed

good

and

another this

filled with

understanding chief follyand mis-

is wicked.

Is not Simmias. hold

right ?
to

TeSy quoth
Bat those
call

who

the

soul

be

harmony,

what

will

qualitiesof the soul, yice, and virtue ? Will they say, the one is harmony, and the other discord ? and in its na19i|ytn virtuous ture, good soul, being harmony is entitled to another harmony ; and that a vicious they
and wicked
soul
wants

these

that

additionsd

harmony

I psjonot Tery
some

but indeed it is positive,repliesSimmias; fffobablethat the patrons of that opinion may advance such thing.
we

be

But soul

concluded, anotW;
another

that

one

soul

is not
not

more mcnre

or or

less

a a

diaa

that

is, that

it is

less

lianiiODjythan

harmony,

I A^^Biit it, says

Simmias.

/20 And
not
more

PHBDON

OB,

DIALOGUK

ftince it is not
or

more

or

less

harmony,
so

then

it hai

less concord. Socrates.

not
more

Is it not

Tes, sorelY,
And
haTe them
more

since

it has

or

less
or

of
most

concord,
the

can

one

harmony

than

another,

harmony

of

all he

equal
it mnst soul
same

? he
cannot
reason

Douhtless Since
one

equal.
be it
more or

less hare

a more

soul
or

than less

sno* c"

ther, by the
cord than That Than

cannot

another.

is true.
*

it
more

follows

necessarily,that
or

one

aonl

cannot

hiie

either

harmony
to

discord

than

another.

I agree

it. since
or

And
cannot

by

consequence, yirtue have more

the

soul

is of

that
if

natmc^
so

it

yice

than

another;
?

be thit

"ice is discord, and That

is true,

virtue

harmony.
reason

Simmias.

Or, would
find
no

not

right
soul,
in

rather
so

place

in the

if

be

the

yice oooU say that soul is harmony; fbr

is
not

harmony, continuing
of discord?
There In like is
no

its

perfect nature,

cipaUe

question of
the

that.

manner,

soul

while

perfectlya agreed
upon,

soul,
I

is not

capable of yice. According to

see

the

principles we

cannot

how From

it should. the
same are

of

all

animals

principles it will follow, that equally good, since they are

the

sonli

eqnal^

souls. So But thesis I

think,
do

you the soul's of Socrates. I ask

not

Simmias. says think that agreeable to

reason,

if the

hypo*

harmony
Simmias,
entitled ?
to

be

true

No,
Then

you,

if of all the

soul
is

is

best
and
no

command,

parts of man, especially when

to

titf it

prudent
There is

wise other

part

that

can

pretend
to

it.

Does

it command
or

by giving way
?
As

body, body

them by resisting seized with thirst

for

of tilt passionB example, when ti"

fit of
a

the

is

in the

cold

fever, doci

OF

THE

IMMORTALITY

OF

THE

SOUL.

221

not

the

soul

does gry, thousand

soul

curbs

it is hun* drinking ? or, when it from restrain it not eating ? As well as in a other instances, which manifestly shew, that the Is it not the passions of the body. ? so
restram

it from

Without But
we can

doubt.

agreed
never

before be

that

the

soul
to

being
the

sort

of harmony, of those other it is

contrary

sound

it; nor can things which raise, or lower, or move its diiferent from those of passions parts; and necessarilyobliged to follow, being incapable
them. It is certain
we we

have that of

guiding
how

agreed

upon

that,
evident

says

Simmias:

could

avoid

it ? it not of that That the conduct of and

But, says
the rules
soul those

Socrates, is
the
reverse

is

this !

it governs

things which are allegedfor ingredientsin and attacks it continually thwarts its composition; that their mistress, punishing and it is every that them; way of school-exercises, by the harder measures repressing some and tenting congently, as pain ; and treating others more its lusts. itself with threatening or insultingover soul the In a word, we see speaks to the body as some-^
very

thing
sensible

of

different

nature

from

itself; which
teUs
us,

Homer
"

was

of, when,

in his

Odyssies, he

that

Ulysses,

said to it. Suphis heart, and heating his breast, rebuked and stood hast thou out more against harder ^lort thyself, these/' difficult things than the apprehenthe poet spoke that under Do sion you think of the soul's being a harmony to be managed and rather believe r;onducted not by the body ! Or, do you vhat
d

he

knew
a more

it

was

the

soul's

part
than

to

command,
? Homer

and

that

is of

divine
;

nature

harmony

Yes,
aruth.* And

Socrates

am

persuaded
my least

knew

that

by consequence,
is not
:

dear
colour
we

Simmias,
of
reason

continues
for
to

Sosoul's
we

"nrates, there

the

the

being

harmony

should

assert

it

be

such,

Homer

knew
as

that

the

nature

of the from the

soul is different

from 19th

that

of

the

body,

manifestly appears

beginning

of the

book,

of his Odyssey.

9*'"^

phedon;

or,

dialogue

should

contradict

both
Simmias

Homer,

that

divine and

poet,

and

wise like-

onrselves. thus: I

yielded;

Socrates

proceeded
moderated
us no

think
Theban

we

have

sufficiently tempered
so we we

and do and

this

harmony,*
how shall shall

that do hit
to
on

it

will

hann. this

But,
Cadmus

Cebes,
?

appease
a

disarm

How

discourse

duly qualified

with If you such an of the

persuasiveforce
will be
at

the The
me

pains, Socrates,
last you

argument.

easilyfind urged against the hannony

you
can

soijd moved

mightily,
Simmias of
a

and

indeed

beyond

my

expectation ; for thought nothing

them:
not

when short

proposed his doubts, I coidd solve prodigy or miracle

I
saw

and stand
to
me

I the

was

mightily surprisedwhen
So that
now

he
no

could
prise sur-

first attack.
see

it will be
same

to

My

dear
the

undergo Cebes, repliesSocrates,

Cadmus

the do

fate. you

not

speak
that

too

big
the
as

upon said, and hands Homer

comes

lest envy matter, it useless render ana of God. As for us,

our

should

overturn

all I have is in

ineffectual.
let
us

But
one

approach

another,

want

and

end

that

What strength and arms. you have the immortality point : you would of the soul demonstrated, to the incorruptibility a philosopher who dies bravely in the hopes of
and try says, all to this

more being infinitely

happy
You

in the

other

world

than

in Uiis,

may

not

hope
does

in vain.

and

divine

substance,
not

say, the existingbefore its

body,

conclude
it will

being a durable its joining with the the obly immortality; and
that in it lasts
a

soul's

inference

that

bear,

is,

great while
before
out with-

longer. The soul, say you, was and it knew which us, during
immortality
its descent
:

did

being miiny ages several things,but

the first of its

fbr

on

the the

contrary,
commencement

minute

of

into the

body, is

death,

He of

callfl Simmias'fl

fable
Thebes.

Amphion,
In
to

who

opinion a Theban by the harmony

Simmias,
human

harmony,
of his his

allading
built the

to

the

harp

walls

of

like

proposed
t He the earth the the
a

construct

manner, the another he

men

with

pretended
as

harmony,
by sowing:
of the

being.
because Cadmns of the

calls

Cebes

Cadmus,
had that lived

teeth
a

of the
race

dragon

killed, fetched
but
one

out

bosom
so

of fierce of the
a

minute

opinion
teeth of and

mortality
made

of the
men

dragon,

base

soul, a thing more and earthy,

Cebes, by ; poisonous than

and

left them

but

short

miserable

existence.

224

PHEDON

OR9

DIALOGUE

phenomeDawe
I found

meet

with.

At

after last,

great deal
such

of trouble,

myself strangely unqualifiedfor

I
am

inquiries;
Thii
more

and
fine

of this

about

to

give

bhnd so me study made evidently before, according to my thoughts, that I quite forgot all seyeral subjects. I thought it was

you in

sensible

proof.*
I

the
own

things
and I had

knew

other known
to

persons'
upon

that

evident

the

wbi^

world,
for flesh other make

that

man

grows
to to to

only by
flesh, bones
similar and grow,

eating
to

and

drinking:
and alltiie

being parts joined

small bulk

added

bones,
that Do
you

their swell

parts by nourishment,
so : a

little
not

man

becomes
it

large. This was my ? was just Yes, surely,replied Cebes.

Mind what knew
one

thought

think

follows,
the
reason

says

Socrates.
one man

thought
:

likewiM
ther, anoference re-

that

and
to

horse

why higher
more was

is taller

than with I

than

another

and

plainer
that
to

and

sensible
more

for
was

instance,
added

ten

than
were

it;

that

two
one

cubits half
more.

things, though because two eight, larger than onc^

of

because
And

they contained
what
are

your

present

thoughts

those

thiii|^
I knov added
to
ym

says

Cebes
I
am so

f
the
one,
one

Socrates, from far, replies

of all these beUeye the other and

thinking
when
one

that is

causes

things, that
I
can

I
to

do

not

tell

whether becomes which in

;

it is

that
or

which
one

is added the
one

that
to

two,

ther whewai

the

added,
two
was

the

addition

made,
each

make of them
one

together
one,

?
not

For
two

their

and

and
two.

separate after their

states beiitfc

placed
*

by

the

other, they became

Neither

canl
no mon

The
an

utmost

reach

of physical inyestigation amounts

of second
causes.

to

than
causes

imperfect
do is
not
so own

knowledge
us

Now
essence

tfaese
of

seeoad

lead far

into

A
must

man

from his
at

of the knowledge his knowledge improving the of the

things.
that he

by them,
pretends
to

needs

ignorance
this of

things
uf

he

know.
meani wn

All of all what

to

philosophers
heat
at
a are

day
the what

know,

that

nourishment any animal.

or

by
But
to

the

is

the
to

cause

growth
virtue

they
grow, fi"r a
!

loss

know

by
of its

it grows,

ceases

mti
mai

the
and

iimits

growth.
the
reason

What

misfortune of

is

it

plot
t He

contrive

all his life for the

knowing

nothing

afterwards

gives

of these

doubts*

OF

THE

IMMORTALITY

OF

THE

SOUL.

225

tell how,

upon
one

the becomes
cause

division two,
is

formerly
;
one

of any thing, that the yery moment from

to

which

was

of division

for
one

the

quite contrary
:

that and

which
one

makes became the

and

become of other
;

two

As

in this;one

two
one reason

by
to

reason

their but

the

being placed near, in that ; one thing

separation.
Far and

and becomes less do

added
two

by

of its division whence this

and
one

pretend
method,

thmg comes, by I find the least how cannot out (i.e. by physicalreasons) thing takes rise or perishes,or how it exists. But without much I join another method of my with so own ceremony, for this I learn it, can by nothing : having one day heard of Anaxagoras*s, who said the somebody reading a book
to

know

this

divine
up

intellect

was

the ranks

cause

of all

beings, and
was

drew

them
with

in their proper

and

I classes,'*'

ravished

certain than this nothing more joy. I perceived there was of all beings. For I principle: that intellect is the cause all justly thought that this intellect having methodized in their classes,t planted them things, and ranked every best and most thing in the place and condition that was

useful the

for

it, in
the

which

it could

best

do

and
to

suffer it
;

whatever
I

supreme that
a man

had intelligence
result of this

allotted

and that
or

hended appre-

principlewas,
either
:

the

only

thing
is this what

ought
more

to look

for,

for

himself

others,

better and
is best is worst;

useful

thing
one

for
will

and

most

useful, he
is but

found having once necessarily know

for both.

^hat

since there

knowledge
intellect
in motion.

Anaxagoras
the

was

the

first that
and in

said

the them

or

spiritof God
And it
was

arranged
that
Socrates

parts

of matter ushered
to

principle that
occasion

put his physics.

he
virtue
was

This

fair exordium

think the every up

to
on

that divine

would

oature,
all the did
cause,

hy unfolding
reasons

explain all the it, and displayed upon

so

gave of secrets

why

thinqr
his

and

so.

But he

that left

assign philosopher
the

not

keep

first

principle;
and

for

first

and

insisted

only

second

causes,

by

so

doing
God

frustrated

the
t

expectation
Here Socrates and

of his

readers.
us

reeals in their that

to

to

the
state

first truth,
;

that
to

created who

all says, very

must

things
"

good,
saw

best he know

according
and

Moses,

God

all Now

things
in

had

made, why

behold
are

pood.** inquire
they
these
were

order
nature

things

thus

they were good, we

into

the

of this
:

created but second

in

what

nothing

causes,

the state original goodness, and survey thing is physics then, that knows a sorry not certainly know rather, that does or

second

causes?

226

phedon;

or"

dialogtie

Upon
snch
a

this
master

score
as

account satisfactory not only tell me,

infinitely glad that I had I hoped would Anaxagoras, who of the cause of all things; and
I
was

found gire a would

flat
or

for

instance,

that

the

earth
cause

is of

round,
so same
:

hut

who time

assign the necessary would what' point out to me why give me to understand
Ukewise

its

heing
at

is it

hest,
was

and
so.

the like

In be
me

manner, centre

if he of the it
was

affirmed

the I

seat

of

the

earth

to

in the
a son rea-

universe,
so :

expected he
after I should I

would have

give
to

why
any
I the other

and

receiyed

cient suffiof

instruction
cause some

from
as

prepared
sun, moon,

designed not a principle. questions to be put to him

him,
the

admit

concenung

and

stars, in

order other is had

to

know

the

reason

of their that

motions, revolutions, and

each of them does after them he

which
not

accidents, and always the best :

told me, that

irhj
for I

could

imagine, that
and drew
reason

intdleet could

arranged them,
me no

other

of that

in up order than

order, he this, that

gbe
M.

it

was

And

signed hopes, that after he had asboth would the he general and particular cause, inform wherein the particular me good of every individiul thing, as well as the common good of all things, consists. I would have not sures parted with these hopes for all the trea-

I flattered

myself

with

of the So and I made

world. his books

bought

with
to

great deal
them
as

of

it my to ble, in order

business

peruse

impatience^ soon as poBsi-

and

evil of all

acquire a things ; but

speedy knowledge of the I found myself frustrated

of

good
in in;

I had made small a as mighty hopes : for as soon made in the perusal,I found the author no use and of that fine tellecty assigned no other cause the air,whirlwinds, the waters^ than disposition, things equally absurd. His if
a man

prograi
this
""

order and

and
otho

whole

performance
say, that

seemed Socrates

to

reach
does

no

feurther, thai

should that

all

by

intdlect;

and

for all actioiM^ proposing to give a reason my should bed, for instance, to-daj] sttting say, I am my upon ^ and nerves because body is composed of bones my ; bones being hard and solid, are separated by joints ; ad the nerves'*' being able bend and unbend to themsehei after
*

Under

the

notion

of

nerves

he

comprehends

muscles.

OP

THK

IMMORTALITY

OF

THE

SOUL.

227 and

tie the includes

bones both
at

to

the
one

flesh

and the

the

skin, which
;

receives
bones bend and Or

the the

and

other
nerves,

that which

the

being
and
bend, un-

disengaged
enable is the

joints,the
fold that

me reason

to

legs as you see ; my I sit in this posture.

cause

sooth that forif

a man

pretending
"with you,

to

assign
insist such

the

of

my second

present
causes,

conference
the

should

only
other

upon

voice,
no

air, hearing, and

notice fit to it best sentence; of the condemn
to true me,

things,
that the the
same

and

should

take

cause,

viz. that

Athenians
reason

and
and

by
swear

thought thought
of my

be

here,
I
can

patientlyawait
safely*
now

the

execution
these
nerves

for

that been

and

bones
or

should

long

ere

have

translated
me,

to

Megara,
had
not

Boeotia, if that
still I
or

had

been
that

fitter for it
to
was

and
to

if I

been

persuaded
am a

better
my As

endure
than is
to

the
flee

punishment
like
a

doomed banished
such

by

slave

person.
causes

country^ I take it, it

such
an

highly

ridiculous
and
to rest

to

assign

upon

occasion,
and
;

satisfied in them.
nerves, to

If it be other

and bones repHed, that without I nean things, I could not do what is true. But these than it bones the
savours or nerves

such
gation alle-

do

the

of the

greatest absurdity to
be the for
cause

suppose
sink

that

should is
cause

of
were

actions, rather
to

choice between could

of what the
not

best,
and

that

the

diflerence the
cause

the And

thing ;
yet
the people's take the
to

without

which
who
as

be

such.
see

vulgar,
true
cause

take if

things by hearsay, and

walked be in thick
nature.

by

other

eyes,

of
some

they things to
surround

darkness,
Pursuant
a

of that the earth

thi3
volves re-

notion,
the

with

vortex

that

and eternally,
universe

if

it to be fixed in the centre of suppose conceive it to be a broad others and large the

trough,

which

has

air for its base

and

foundation.

And

In

the
him

Greek
for this

it nms, oath.
as

"

For

swear

by
in
to

the Lib.

dop:.*'
IT. the

Lactantius On
true

checks

But

St. Augustin
meant

ligion, Reto

him; justifies know,

more

if Socrates

give

Athenians

that honour
that to

e%'en

dog,
all the
swore

being
idols

the

than Socrates forbear

was

alleged
men

by
the

of God, deserved workmanship It iikewitfs be by. they swore may dog, a goose, "c. in order to accustom of God
so

The

former

name taking the dphiion of

often

in vain. nnd

Anaximenes,

Anaxagorai,

Democritus.

228 for the

phedon;

or,

dialogue

as

power

which
that

orders
is left

and

disposes
of of
a

its best

advantage, They fancy they

Atlas,
one more

entirely ont

of

thing to eyery their deration. consiand

all
more

know

stronger

immortal

capable
immortal all

supporting
which tie,

things.*
able for
a

And
to

that unite

great, good, and and comprehend

of their mind

is alone
take

things, they
would tell
not

chimera.
Now I
am

who

willmgly
this
cause,

list themselves
let the it be

to disciples

what

it

may.

that could any But I could since

compass
I made

ledge know-

of it, either

by myself
of
a

or

others, I will, if you

trial

please,
order
to

give you
discover
I
am

an

account

second

in

it.

After

desirous to very I had wearied it my

an

hear

it, observes
in what
sun

Cebes. all
to

myself
avoid the its

thought
of

duty they
A I

to

examining happens
;

things, I
those the
or

who

contemplate
it,
I unless other medium.

eclipseof
view

for

they lose
in
water

sight
some

reflection like mental

thought
lose

much my

that

occurred if
I

to

me,

and

feared
with

shoald

eyes,

-viewed

corpon-ai ones, or objects in endeavouring to know them.

recourse as

to

reason,

and
it. is not

employed any of my senses I thought it best to have contemplate the truth of all things
possible the simile I I myself cannot exact ; for
in the
use

reflected

from

It is

in

plaining ex-

myself
that them he
more

affirm,
sees

who

beholds

things
and

glass

of

reason,

by
this
reason

reflection

similitude

than
the I

he way

who
I

holds beceeded pro-

them
was

in their
:

operations.
From that seemed
to

However,
forward and took in

time

grounded
all for
or

aQ
truth

upon that And 1 you

the

tliat

best, it,whether
I

I found what
was

conformable
not

things

causes.

conformable,
more me.

rejected,as

being
for I

fiilse.

will do

explain
not

meaning yet comprehend

my I do

distinctly ;

fimcj

Indeed,

But,
This is

says Cebes, after all,says

no more

not

clearlyunderstand
I

yon.

Socrates,
what 1

advance said
:

no

new

thing.
vw

than

have

before, and
all that this is
I

ticularlyin
at,
is
to

the

foregoing
what

discourse
sort

for

aim I

demonstrate

of

cause

that

This

Atlas

is

th?ir

own

Judgment,

overrun

with

obtcuritv

tn^

weakness.

OF

THE

IMMORTALITY

OF

THE

SOUL.

229

80 are

carefully sought
so

after.

begin
which

with I

its take that

.which qualities,
for the tion. foundafine,

much

talked

of, and
is of itself.

I say,
JUST,

then, there
demonstrate soul. Cebes
;

something

is good,
this make

and

great,

hope by
I

it to

If you grant me and the cause,

principle,
out

the

immortality
your what it. it must aU the I I all But the
am.

of the

grant it, says

you

cannot

be

too

quick

in

fecting per-

demonstration.

Mind

follows,
is

and

see

if

If there such

anything
you

it as I understand agree to fineness itself, fine, besides you first

be

by partaking

of that

other
-

qualities. Are
continues learned
man

of this

good ; and opinion ?

well

so

of

protest,
the other if any livehness and
serve

Socrates,
causes me

I cannot
are a

understand

that makes
or

commonly

assigned.

ask of its

what

colours,
I waive

the

thing fine, whether just proportion of its

plausible
reasons,
or ceremony its ness that finemunication com-

parts,
which art,

the

like;
to

all

these

only
answer,

confound,

and, without
too

make is

and
to

perhaps
the

simply,

only owing
of the communication it is
:

or approach, or presence, be the original fine Being, whatever

of
manner

that

for

am

not

yet certain
that all

way in what fine

only
such

know

certainly
the

these

things are
While I

rendered stand and

by
am

deceived;
answer

of this fine Being. presence this I cannot be principle,I suppose persuaded, that I may safely make

by

to

all

questions whatever,
to

that

all fine

things owe
not

their of the

fineness
same

the

presence

of this

Being.

Are

you

mind

Yes,
Are

Socrates.
not

great and
one

small you,

?
another

If

told the

ner things rendered such in like manthat such a thing is larger than

by

head;*
exact

would

not

you
not

think you such

the make

sion expresanswer,

far from that whatever

being
is what

? and
is

would

larger,

rendered its such

by
to

magnitude
littleness

and itself, itself ? smaller

is smaller you

owes

littleness
a

For than

if

said,

that

thing

is

greater
would

or

another

by
condemn

the

head,

fancy you

fear

Socrates shew that

does

not

the

received
nature

expressions,
and
essence

but

means

to

they

do

not

reach

the

of

things.

230

phedon;

or,

dialogde

being censored,
thing
such is in
a

for

making
the
same seems

both
cause ;

the
and

to
an

be

such

by
makes

lesser greater and besides, for using

expression
part,
an

as

small

the

imply, that the head, whidi largeness of the greater, which,

to

effect,is
to

absurdity ;
that fear
a

for

what

can

be
a

more

absurd

than "Would

say,
not

small

matter

makes

thing large?

you

such

objections?
would
not

Yes, repHes Cebes, smiling.

By
that

the
ten

same

reason,

you

hesitate
it

to

say,

is

more

than you

eight, and
say,

And

would

not

rather

surpasses that ten are

by

two?
than

more

cubits of two In hke ; would eight by quantity ? manner, one by magnitude, rather larger than you say, they are of objectiov still the For than cause same by the half ? remains. You say when

well.
one

But
mto
case

is
not

added you

to

one,

or

thing
in in the

is divided former

halves, would
addition makes
one

avoid
one

saying,that
two
;

the

makes

one

and

and

sion divilatter,
not

thing
no

become other the

no

two?
cause essence

And of the that

reason

would

test that

you

know

existence is

you pro* of things, every

one

than

the

of participation

peculiarto
one
one

subject,and
makes the

consequently
but the

other

why

and
is
one

two,

of participation

as duality,

by
ditions, ad-

of participation

unity ? Would
and who all the know
as

not

divisions,
leave them of your your
to those
own

other
more

you nice

discard

these

distinctions, and
you

than

do ? And,

for

fear
of this you

shadow,
would if And

the
not

proverb
you attacked him
a

ignorance,
it stand

rather or goes, confine yourself to

principle?
let considered should do it be

any

one

it,

woidd

not

without
all the

deigning

reply, until
them,
would other
so

you
not

had
you you

consequences

And for

if afterwards

obliged to give a reason to some by having recourse

should
to

of these

theses, hypo-

that from

appear

to

be

the

best, and

proceed

hypothesis, till you Hghted upon thing somethat satisfied you, as being a sure and standing truth ? At the time, you would-be same unwilhng to perplex and confound all things, as those disputants do, who question not thing. It is true, these disputantsperhaps are every much for truth the thus concerned mingling and ; and, by all perplexing things by an effect of their profound knowhypothesis

232
,

PHEDON

OR,

DIALOGUE

but

besides,

the

magnitude
no

that
to

is in

us

does

not

admit
either

of
the

littleness, and

has
and

mind

magnitude flees approaching, or

when As you does
once

yields it

surpassed: for it sees place when

and desires
to

be

its enemy

else it vanishes received

perishesentirely;and,
continue while which
manner one as

it has

it,it
be

it is.
am as

I, for instance, having

see never never

received httle

httleness,
:

me,

cannot

but
to

for

that

is

big

attempt
encroaches

be little.

And

in like In
never

ness httle-

of the with the

magnitude. upon while is it what it is, is contraries,

but either
comes

word, any
to be

found

its contrary; other in.

to

disappears or
one

perishes when
I

Cebes

agreed
Gods,
?
take
;

it

but
to not

of

who,
all the advance

addressed did

himself you
not

Socrates

company, In the thus :

the

forget
of

name

Did rise

things
greater
their
cannot

from
a

you the

now contrary to what say you conclude this, that greater upon

lesser,
that
now,

and

the do

lesser still

from

the

and, in

word,

contraries
as

produce
say

contraries be.

? Whereas

I take

it, you
out

that

Whereupon
and, having
do
not

Socrates heard the

us

put

his

head

further
to
we

of the

bed,
you
do the

said objection, of what

him:

Indeed
but you and

well

to

put
the

in mind diflerence

said;
former that

perceive
In

between

the

latter.
owes

the
to

former

we

asserted,
:

its
a

being

its contrary is
never

and
to

in the

every latter

contrary we teach,
in us,

that
nor

contrary
the
course

contrary
to

itself, neither
we

in had

of nature.*

There

spoke
one

that

contraries, meaning
but
to

call every
we

of such
we

their proper names; give a denomination could

never

here their

speak of subjects,which

things by things as
them

of

told

you,

admit
not

of this

their

contraries.

Then,
likewise

Cebes,
some

did

objection, says he,

;

turning to give you

you,

trouble

No, indeed,
that few
*

Socrates, repliesCebes

I
me

can

assure

things are
is, he

capable of

troubling

at

present.

have spoke there of sensible things which coutraries, of these contraries are capable receiving reciprocally, as a little he speaks of the thing becomes big, and a big thing little. But here contraries, such as cold and heat" things themselves, the intelligible which to the subjects they are give name lodged in,by their own name, and for cold never are capable of receiving their contraries; can become never heat, nor heat cold : they are always w hat they are. and

That

OF

THE

IMMORTALITY

OF

THE

SOUL.

233

Then

we

are

agreed
a

upon
can

this
never

simple proposition,says
be contrary to itself. ?
Is cold

Socrates,
That But

that

contrary
says Cebes. say

is trae, what do

you

to

this

and

heat

any

thing
What

Yes, certainly.
! is it like Socrates. you
snow. snow

and

fire ?

No,
Then from

admit,

that

heat is different from

fire,and

cold

Without I believe

question, Socrates.
will likewise you heat, it is no more

admit,
what heat

that

when
but

the either In

snow

receives
way,
manner or

it was,

gives

disappears
the fire will

when either it
;

the

yield or
for then

like approaches. be extinguished when

it cannot

the

cold

prevails upon
says Cebes. also some but

be fire and

cold

together.
are

It is so, There
to

contraries,
likewise

that

not

their

species;
from
a

it, which

impart it to its figure preserve

instance,
?
must

only give name other things different

and
an

form

while

they
have

have

being.
the
same

For
name

not

odd

thing

always
that
some

Yes, surely.
Is there be the

only thing that other tlung different

the
to
same

is

so

called

Or,
must

is not
needs its
not name, at

from
reason

it,which
that For it

called

by

name,

by
odds

belongs to
must
own

nature

never

be

without be
name

?
not

instance,
its
*

the
but the

ternary
likewise
same

number

called
of and
an

only by
number three
are

by
to

the be

odd be

though

time

odd is the

to

two

different

things
and
and odd.

Now

such odd
nature

nature

of the of

number them the such the

same

three, ^Ye,

all other

numbers;
is not
even

each the
same

is

always odd,
of the
as

yet

their Uke all

with

nature

In

manner,

numbers,

two,
time

four,
their

eight, are
nature

of them that of

even,
even.

though
Do

at

is not
can

How

I do what

otherwise,

I infer Pray mind only those contraries, which

not acknowledge this ? you ? says Cebes from thence. It is, that not
are

their incapableof receiving

For

the ternary

number

partakes of the

odd.

234

PHEDON

OR,

I"lAL06t7K

contraries, but
one

all other

tbingB which
always
their

are

not

opposite to
all these
to

another,

and

yet have

contiaries;
form the The

things,
their
ance

I say, are incapable of receivinga and either disappear or own; of the

opposite

penish upon
:

opposite
a

form.

For times

instance rather

appear numba
an ao

three
even

will

sink

thousand

than

become Is
it not

number, Yes, But,

after

while

it continues

to be

three.

replies Cebes.
all,
says

Socrates,

two

are

not

contiaiy

to

three.

No, certainly.
Then refuse the

contrary species are

to
are

not

the
;

only things
since,
of
as

tliat

admission

their
not

contraries

other

things
of that

that which

contrary

cannot

abide

you lec^ the approach

has

the least shadow

contraiiety.
as near ai

That
Do

is certain. you desire then that I should

define

them,

possible?
With

Must
that

all my heart, Socrates. be such contraries not

things as give
it is not is that

such

afbimti

in which admission do
as

they
to

are

lodged, that thing

:

ing

another say ? before

capable of gn^ contrary to themt

idea
or

What I say, three is

you I said

Wherever of

the

foim

of
not

lodged, that thing

be

must

necessity continue,

only to
Who

three, but
that

to

be

odd.

doubts

?
it is
to

And,
form

by

that

consequence, is contrary

impossible for
form,

the
erer

idea
to

or

its

constituent

ap

proach.
That is
a

plain case.
the

Well,
Yes. Is not

is not

constituent

form

an

odd

even

the

form

that

is

contrary

to

the

odd
^

Yes.
Then the form of
even

is

never

lodged
even

in three

Certainly not.
Then

Most
And Just

incapable of being certainly.

three is

that,
so.

because

three

is odd

Now

this is the

condusoin

that

I would

come

to

that

OF

TBK

IMMORTALITY

OF

THE

SOUL.

2dJ

things, that incapable of that

some ;
even as

are

not

contrary

to

one

another,

are
a

as trary con-

other

thing,

as

if

it

were

truly
contrary
For
two

for

instance, yet it
can

though
never

three

is not of it.

to

an

number,

admit
to
an

brings
fire
to

always
cold,
then,
refuse

something
and
to

contrary
other

odd

number,
not

like you
not

several this

things.
that
a

Would

agree,

definition,
to

contrary
but likewise it of

does

only
which,

admission
not

its

contrary,
that
sort

to that

being
form?
I worth

contrary, brings upon

which

nature,

by
me

trary something of a concontrarietydestroys its

pray
the

you

let

hear hear it

that
more never

again, says
than be
once. an even

Cebes

for

it is

while
number

to

I say,
as

five will is its

or

number

; no

just
moi"

ten: which
will

doable, wiU
a

never or

be
any of

odd;
other the

than

three-fourths,
admit of

third form and

part,
and

part

of Do

whole,
you
I
not

the
me,

idea with

whole.
I say ? with you. pray but
answer

understand
you

apprehend
as

agree perfectly, and

me,

what

fully agree
Socrates,
what
not

Since
me

you I do you

understand
;

says

that

is, answer
to

I ask,

thing some-

else, according
you
that
;

the

idea the

and

example
and certain another

I have

given
of
swering, an-

I mean,

that of

besides

true

way
in my

spoken

already,
it, which
me

I have

yet

view

springs
if you
it hot,
answer,
answer

firom ask

what
not

makes
sure

I would that from that the the

stance, inFor equally certain. it is, that being in the body, give you this ignorant though
;

is

it is heat
what
we

but have And

would been

draw

more

ticular parand

speaking of,

would

tell you it is that makes

it is fire.

body
not

disease,
number but Do

but

fever.

odd,
;

I would
so

if you should ask what it was the not sick, I would say, If you what makes ask me a it is the that tell you oddness,

unity
you

and

of the what

rest.

understand
you

mean

I understand Answer
me,

repliesCebes. perfectly,
continues

then,

Socrates

what

makes

the

body
The

live ? soul. soul

Is the

always
it be

the

same

How

should

otherwise

23S Does the

phedon;

or,

dialogue

soul, then^
?

carry

life

along

with

it into

all the

bodies
Most Is

it enters

certainly.
there any

thing

that

is

contrary
of life.

to

life,

or

ia there

nothing?
Yes, death
Then
to

is the soul will

contrary
never

the

receive

that That

which
is
a

is
ncHsessarv

contniy
con-

what

it carries from
a our

in its hosom

aeqnence
It is

principles.
says Cebes. that

plain
name

But sion
to

what the

consequence, do we

give to
of

which ?

refuses

admis-

idea

and

form

evenness

It is the What

odd
we never

number.
call that receives which
never

do

receives

justice, and

that which The And

one

good

?
the
never

is called do
we

injustice,and
call that

other

evil. of death f

what

which

admits

Immortal.

Does
No.

the

soul

admit

of death

Then Most
Is

the

soul

is immortal

1*

certainly. the demonstzatiai fiillydemonstrated, or was imperfect ? It is fullymade good, Socrates. of necessitywere If an odd number incorruptible^wonU
that
not

three Who

be doubts

so

too

?f
heat
were

it ? is without

If whatever

necessarily incorruptible,
the

would
safe
never

not

snow,

when

put
For,

to

fire, withdraw

itadf
it will held
to

from

the

danger
the

since

it cannot its

perish,

receive

heat, notwithstanding
is true. if that which is not

being

the fire.
What In
were

you
like

say

manner,
a

susceptible
from

of

eM,

by
His

natural

necessity exempted
the suul
is
as

perishioft

meaning
soul is

admission (;;iving that

t

the

If the

soul
over

dyinfic as good ft"a to Justice to injustice,or odd AwL even* immortal, as necessarily as three is odd. it is incomiptible be immortal, ttrf ; i. e. it resists
to

is, that
evil,

far

from

or

triumphs

all the

assaults

of death.

OF

THE

IMMORTALITY

OF

THE

SOUL.

237

though
never

whole out,

river

were

thrown

upon

the

fire" it .would
remain
in

go

but,

on

the

contrary, would

its

full force. That Then is certain, says of necessity we If that death which the

Cebes.
say is immortal it shall will
not must

the is
never

same

of what

mortal. is im-

incorruptible, though
fall in the attack
quently conse-

approach
as we never

soul,
soul

for,

said, the
dies
;
;

receive
or

death,
odd

and

just as three,
as

never

be

even

and

fire will

never

any be

number,
or

will

cold,

its heat

turned

into coldness.
some

Perhaps
never

may
even,

answer,

that

it is true, the of what hinder when be the is even, the

odd

can

become continues up

by
but

the what of

accession should

while
from has rished pethe

it

odd the To

even

taking
? odd
we

room

the

odd,

latter

this

it cannot objection, that it is not

answered

that

does

not

estabHshed

maintained,
the
we

incorruptible. Had should its incorruptibility, we justlyhave of the even, that notwithstanding the attacks
perish, for
three would asserted should
we

odd

of

still the
not

come same

off without

loss.

And
such

should

have

of fire, heat, and

other Most

things ;

certainly, says
by consequence,

Cebes. if
we

And,
immortal
not

agree
but

in

this,
it is
must

that

every

thing
the
we

is

it will incorruptible, is

necessarilyfollow,

only that
And if

soul
cannot

immortal,
agree
for upon

that
we

ble. incorruptilook
out

that,

for another There for what is

proof.
no

occasion
avoid be will

should

that, Socrates, repliesCebes corruption and death, if an immortal

?
agree,
is

and

eternal the

being
world

liable to them
says

All life

Socrates,
cannot

that

God,
The

and

and itself,

whatever

immortal,
men

perish.
do
so. sequence con-

At

least,says Cebes,
seems a

all

profess to
and
be forced
to
answer

necessary.'*' Hence,
dies, his
that
men

continues

Socrates,
suffers
haps, pereven

when
*

man

mortal
will

corruptiblepart
to

Cebes

meims,
have

say

so,

because,
reasons,

not they though they were none the import of Cebes's the Gods reply, That
"

light enough
of the best.
on

these

Socrates,
view makes

words,
will

that
more

yet

that
man,

tmth

is

more

true

in the weak

intellect
to

to agree of Gtod

discerning this to be this incomparable it. to Meaning say,

than in the

mind

of

which

is

always

too

comprehend

it*

23S

PHEDON;

OR,

DIALOGUE

dissolution;

but

the

immortal

part escapes

unhurt,

and

triumphs
That is

over

death.

plain and

evident.
such

Then,
immortal

dear Cebes, if there be any my and incorruptiblebeing, such a souls

to

thing
is the

as

an

being
and
or

soul;
but of
not

consequently our I have nothing

shall

live hereafter.

object,says
But
to

Cebes; Simmias,
will another upon

cannot

yield to

company stifle it; for

your has

arguments.
any when

if

thing
will

offer, they
find

do

any well

the
to

they

discoursingand subjects?
For what the my

themselves satisfying

opportunity of these important

subscribe
to

part,

Socrates

but Simmias, I cannot says that the has I own, said; but the of natural distrust weakness and

greatness of
occasum

and subject,
me a

of

man,

within You

sort not

incredulity.
Socrates; but,
our

have

the it is needful
a more

only spoken well, says apparent certaintyof

should
resume

withstanding not-

first

hypothesis^
in

you

the
to

discourse,

order
more

to

leisurely view,
will need
no

and

convince

yourself

clearlyand
it, you
That There

efiectually.When
other

you

thoroughly understand

proof.
my soul

is well is
one

said, repliesCebes.

thing
that

more,

friends,
not

that

just thought, viz.

need that call will of
we

if the

is immortal,

Y"rj it stands ia
in the

is

cultivation call this

and

improvement,
but for the

only
or

tiqie
we

life;
if you

future;

what

eternity.* For
find

death

justly point^o^ upon it very the soul. Were dangerous to neglect it dissolution the whole of the would be a man,
to the

think

this

great advantage
of much their
as

wicked

after their the

death,
vices

to

be

rid
But

at

once

body,
the obtain

their is

soul

soul, and immortal,

to

also. way
to

fiiras-

only

iivoid thoa^

evils and it carries

salvation, is
with

become

nothing along
or or

it, but
are

good and wise; for its good or bad qualities,

cauAe

its virtues

vices, which
other world.

the

of its etfiieQil
of

happiness
its arrival

misery, commencing
the

from

the 4rst momiuit

in

And

it is s|d^ t))^tafttt
be

It

is not of he it

enough
the dwells

that

the

understanding
conseqaences

convinee^^ of th/e
be

immortality
which and end all that

sool

; the

aflfections must

likewise of that

moved#

lk"

upon

the

iin|K"itMittratft^

requires

240 lieye But

PHEDON

OR,

DIALOGUE

we

have
make

any
out

occasion,
the truth

to

you of it, is
art

for

know
a can more

Glancns's
difficult

art.* matter,

and

I question if is
not

all Glaucus's above my have I

reach but

it.

Such

an

attempt
were

only
short

reach;
left me, AU

supposing
suffer
me

it

not,
embark
a

the in

time
a

will not that and I

can

to

so

long

discourse. of this

do

is,to
it

give you
contains.
That In

general

idea

earth,

the

places

that
yen,

enough, says Simmias. the first place,continues Socrates, I is placed in the air, in the if the earth
will be
as

am

persuaded,
of hea-

middle
of

they
support
to

say
to

it is, it stands

in

no own

need

air, or

any

other

prevent
it up.

its fall; its For whatever presses

ficient
the

keep
of
a

is

equilibrium is suiequally poised in

it, cannot
firm stands

middle
to

thing, that
side, and
I have
am

equally upon
of.

incline

either
This

consequently

and

immovable. Doubtless
I
am

convinced
reason,

you farther

replies Simmias.
the earth that

persuaded, that
we

is very

large

and

spacious, and
reaches from

that the

only inhabit
Phasis
to

part

of

it which

river
are

the
so some

Straits
ants many marsh

of

Gibraltar,

upon

which
or are are

we

scattered
that reside nations
us;

like in

dwelling
near

in

holes,
There
that

like

frogs

the

sea.

several unknown

other
to

that

inhabit the

its other earth

parts
are

for, all
and

over

there
gross

holes and
that

of

all sizes and with

on

figures,always
clouds,

filled with

air,

covered rush
in is the

thick

overflown

by

the waters

all sides.

There where

another
stars

earthf pure is which are,

above

the

pure

heaven JSther.

commonly

called

WbeQ
to

they
say, by from
a

meant

wont

way
man,

of

imply proverb,
to

the that

difficultyof
they
made
But

thing, they
who

were

stood But

in need those

of Qlauctu^ comment

art, who,
Spon
'

became that of

sea-god.
it
was

)vho

proverb, allege the forging invented

this

upon
am

another
to

GlanciM,
believe
the

iron.

induced

contrary

founded by this, that the fable of Qlaucns, the sea-god, was which is diver it his to Socrates an excelleijt probable, being ; upon would visit the earth alluded he : seriously, if one speaks of, of be a better he must is only a sediment, which diver than Qlauours and the that order divide currents them. He to seas cus,in pass all raise his thoughts above must earthly or material things. taken of this earth from idea is t The the writings of thff pure the from whence derived it. Egyptians prophets,

'

OF

THE

IMMORTALITY

OF

THE

SOUL.

241

Tl"?
went

earth of

we

inhabit

is and

properly nothing

else but

the

sedi coiiti"

the

other,
those
not

nually into
though
upper if as
one we

holes.

its grosser part which flows We immured in these are of

ceUs,
the

are

sensible
earth:

it,and

fancy
should when

we same

inhabit
manner,

part

of the pure in the living above

much of the

after the
sea,

deeps

fancy his
he
sees

bitation hasun

to be

the

waters;

and

the
the
sea

and be

other the

through and heavens; by

stars
never

the waters,
reason

should his

fancy
or

to

of his know

heaviness

and

ness, weakhimself
we

having
above the is with purer

put
should
better inform

forth
never

head that and

raised the

waters,
and

place
never

habit inmeet

than him.

his,

should
is

any
we

person
are

to

This
some we

just our

tion; condiand

mewed

up

within of all:
stars

hole take their

of the the

earth,
and

fancy
*

we

live at the in
our

top
the is

air for the true the that If

heavens,
cause

which

run

rounds;
and and

of
us

mistake,

our

heaviness this thick

to

weakness,

keep

"om
mount
sooner

surmounting
up with his

muddy

air.

could any would no would

wings
out

the

upper gross blessed

put
what

head

of this

surface, he air, than he mansions;

waters,
And

behold
as

is transacted

in those
the

just
see

the

fishes

skipping
in the

above

surface
we

of the

what
were a

is done
man

air

which

breathe. would
a

if

he
to

be the
true

true

long contemplation,he and the true Hght; in heaven

fit for In

find it
to

word,
the

be

the of

earth.*
pure earth

order
situated that

to make

you

conceive

beauty

this

in the is worth

heavens,
your with

I will

tell you, deal

if you We

a please, story

hearing.
a

shall

hear

it, says
dear

Simmias,

great

of

pleasure.
^
we

First look

of

all,

say, welts jk
f

upon it looks

my this

Simmias^
of
our

continues from
a

Socrates, if
with
a use

perfect earth
one

high place, they

twelve with made

like

packs covered
For it is varied those

of different colours of different but

.f

greater
of

number
our

colours, of which

by

J J of
,

paintersare
this earth
are

imperfect patterns. For the colours clear and lively. One is more infinitely
and the
true

The but

troe

heavens

light

cannot

be

known

any

other

meditation. by lon^ and continual I way of This the t description beauty of this pure earth, the mansion the 54th of the blessed, is grounded on chapter of Isaiah^ and the

S8tb
J

of Ezekicl.
M

242 admirable

phedon;

or"

dialogue

an

ling than
snow;
our

and
colours

gold,more spaAthan the gold itself; a third a white, more liyely of all the rest, the beauty whereof so on leares all
a

purple;

another

colour

of

far
water

behind
and

it.

The

chinks make

of
up

this
an

earth

are

filled

with

air, which

infinityd
that
nite infi-

admirable

shadows,

wonderfully

diversified

by

varietyof colours. In this so perfectan earth, every thing has a perfection answerable to its qualities. The trees, flowers, fruits, and mountains are charmingly beautiful; they produce all of an of precious stones sorts incomparable perfectioo, clearness and those esteem much we so splendour; here^ and not as sapphire, are jasper, emeralds, comparable to
them. There is rwt
one

in of
now

that blessed
ours.

earth

that

is not

infinitely superiorto
Besides the with

any

beauties

mentioned,

this

earth

is aD*

encircled
over on

gold
A

and

silver, which
casts

being

scattered

in

great abundance,

all sides.

It is inhabited of whom
are
are

splendour sightof this earth is a view of the blesaed. by all sorts of animals,^ and by men, some
a

forth

charming

cast

into the
the that

centre

of the
we are

earth,
about

and

othen
sea.

scattered
are
near

about
also

air,

as

the

There

some

inJiabit

the there

isles,formed
the
;

by

the

air

the that

continent.f
and the
same

For
sea

air is the and

to

same

thing
does
seasons

water

are

here

the
us.

aether Their

them
are

the
so

service that
well

the

air does

much and
as

tempered, that their life ia and always free from diseaaea: longer than ours, for their sight,hearing,and all their other senflea^
their intellect

admirably

and

even

itself, they
our

aether

they breathe
have

exceeds

far as the us as surpass air in simplicityand gross and

purity. They
inhabited

sacred
who

groves,

temples actoalty
of their all other

Gods, ^ve evidence and by oracles, divinations, inspirations,

by

the

preaenoe sensible

The

notion

of these

animals

seems

to

be

taken

fVom

the

viaioiii

of Ezekiel.
t

In Moses

this of

description
the the
trae

we

may

perceive
And,

most

of
was

the
a

marks

given
of very this
markable, re-

by
land

terrestrial

paradise,which
what

type
to

of the

just,
we

paradise.

I take

be

earth

to be

plainly see that these actually in being at the same

may earth.

philosophers held
time

this pure

with

this

our

impvre

"nd

grosser

OF

THE

IMMORTALITY

OF

THB

SOUL.

243

signs ;
the view other This
sun

and and

also

personalLyconverse
without
an as

with

them.

They
all these.

see

moon^

intervening medium^

and the

the

stars

hranches
is the

of

and themselves; they are their felicity are proportionalto

of that About

in

situation it.

earth, and
it
are

this

is the

ter mat-

that
some
we

surrounds
are

several than

abysses,
country
some

of which

inhabit
have

others ;
a
more

deeper and more are deeper, but

extensive
are

open
not
so

the

again
All

breadth,

; open but lesser

and

depth.

these

abysses

perforated in

several

have which
very

with pipes communicating one there just as in the caves runs, hxgp and deep rivers, springs of
rivers
are

piots, and another, through

of Mount and

iBtna,
water,

cold

hot

fountains, and
These into and
another.

of fire.* filled with

waters
move

abysses

ffdlingout
both

of

one

All

these

sources

downwards

upwards, like a vessel hung above the earth; which the vessel is naturally one, and indeed greatest of these is the whole across earth, and abysses. It goes open Homer sides. he I two on speaks of it,f when says,
will throw
the

it into

obscure

Tartarus,
under

great
name

way

firom

hence, ^
the
tarns

deepest abyss
that of the
run

the earth.

Homer

is not
of Tar-

only
;

author

caJled this

most

other into

place by the poets "d the same.

this

All

the rivers Each

earth
not

abyss,
it
runs.

and

flow

firom

thence
nature

again.
of the iheir

of

these

rivers which this

is tinctured

with
the

the

through

And

reason

of
no

stagnating in but roU and resting-place,

The
air

abyss, is, that

their
waters

they find
the
same,

throw

upside down.
for

and

wind

that

surround

them,
And incessant

does

it follows

them^both
descend

when
towards

they rise
us.

above

theyearth,

and

when

they

of animals,

there

is

an

just as m the respiration and ingress egress

writings of the prophets those rivers of the wicked after their ment; of fire prepared for the ponishment judgTheo^ and particularlyhad read the 8th chapter of Daniel.
*

Plato

borrowed

from

the

dcret* t In The

% earth."

14,
ideas

13.

of his Iliads. beginning of the 8th book Ezekiel this the nether calls Tartarus" part of the prophet of the the and in He waters rivors pit, ch. zxzi. speaks had the samA andzzxlL 18. But long before Ezekiel, Homer
the the tradition

from

of the

Egyptians.

244
of

phedon;

or,

dialogue

air,
When

so

the

air that and

companies

them,

mingled with raises raging winds.

fall into this lower of

is

the

waters,

ao-

these

waters

ahyss, they

fuse dif-

themselves and with For fill them

two
;

into

all the
as

channels
if
one were

springs and

ri?ei8,

just

pails, one
waters

of which

fills

as

cbrawing up water the other empties.

all
our

the from

fiowing from
and the

thence, fill up
After
some

nels, chanour

whence

difiusing themselves,
fountains.

they
that
a

make

seas,

rivers,lakes,
and

pear, and others

diving into
hy
small other Some

earth,
lower

with
to

they disi^* large compaas,

where

windings, repair
and
re-enter

Tartarus,
than
same

they
came

enter out
on

hy hy.
the

passages the on that after

;

those

thej
and and
one ;

side,
egress

others
some
or

opposite
on

side

to

of

their

again
several

enter

all

sides,

they have
like

made

turns

round several middle that

the rolls of the

earth
;

serpents
hut
cannot

folding
entrance^ readi their

their hodies rise

up
to

into the
reason

and

having gained
ahyss,
half is and

the other

farther, hy
level. hut the there
are

higher
large
of

than

They

form four

several

very

great

currents;

the principal ones,*'*' is called the

greatest
ocean. runs

which

outermost

of all, and
to

Opposite
desert

that and from

is

Acheron,
is called

which the the

through

the

places,
which aU and
a

diving through
it

earth, falls into the

Acherusian

marsh,
where

Lake,
tlni

souls

repair upon
remained
a some

their
there

departure
the
are

from

hody;
some

having

time
sent

appointed,
hack
to

shorter,
to

longer time,
the
ocean,

thifl

world

animate Acheron

heasts.

Between

and

there

runs

third fiJli

river, which
into than and the
a

retires space

again not
:

far from there

its source,
a

and

vast
our

full of fire the thence of

;

it forms mised and with

lake

greater along
without

sea,

in which
from end

water

earth, boi]fl"
runs

setting out
earth
to

hlack

muddy,

the

the

Acherusian

Lake,
several
in the

mixing
*

with
four the from of

its waters

made ancThaving
have of the of their
course

tumiogs

These for

rivers, which punishment

the four

wiclced, might
the terrestrial four the

place* appointed easily have been

A" the which ofthe

Imagined
apartment
its

rivers watered proper

paradise.

just was delightfulness, it wag

likewise add
be

the

by
that four

rivers,

inereaied widLcd
natuief
sonroir

apartment
of
a

tfhould

watered horror

by

rivers

contrary
and

lfJ2icb might

to the

of that

place of darkness

OF

THE

IMMORTALITY

OF

TH"

SOUL.

245 the

throws river

itself

underneath the

Tartarus:
streams

this whereof

is

flaming
seen

called
up
to

Fhlegeton,
the earth

are

to

ascend

in

several

places.

Opposite to this is the fourth river, which falls first into of place, of a hluish colour, called hy the name a horrihle it makes the formidable Lake of Styx: Stygian, where after it has imbibed the horrible from and most qualities
the
waters

of

that

lake,

descends it

into

the

earth, where
its
course

after wards
where

making
it does rivers throws of
;

several

windings,

directs the

to"

Phlegeton,
not

at last meets

it in

Lake

of

Acheron,
of the the round

mingle
after

its waters made

with its
a

those

other

but

it has Tartarus

circuit

earth,
that

itself into

by

This fourth Phlegeton. Nature having thus disposed of these poets Cocytus. dead the arrive their at the place where things, when all tried and leads demon them, they are judged, both Hved that lowed those a holy and just life, and those who walin As
a

opposite to passage river is called by the

and injustice those

nor

impiety.
found
to

for

who

are

have

Hved
"

neither

entirely

absolutelyan innocent life, these are sent in boats, and ported transare Acheron, where to they embark Lake. Here they dwell, and suffer to the Acherusian till at last, to their crimes punishments proportionable ; their sins, and from set at being purged and cleansed actions. their the of good they receive liberty, recompence been have sins are Those whose incurable, who guilty of sacrilege, murder, or such other crimes, are, by a just fatal destiny,thrown and headlong into Tartarus, where
criminal,

they
But very
or

are

kept prisoners for

those who
ones,
"

ever.

are

found
as

great
mother

such

guiltyof curable violence offering

sins, though
to

their

father

ing repentpassion, or murder, and afterwards be of likewise of it, these cast into must necessity after but Tartarus a year's abode there, the tide throws ; the parricidesinto into Cocytus, and back the homicides Lake. into Acherusian them the Phlegeton, which draws
in
a
"

There

they
killed them pass

cry
or

out

and bitterly, violence

invoke

those

whom

they

^have
suffer

offered
pass

to

the

they
not

the
are

lake, and
thrown

forgive them, and to If they are lake. prevailedwith, their miseiy ; if delivered from are
to, to

they

back

again into those rivers

aaa

tbia

246
contmues
to

PHEDON;

OR,

DIALOGUE

be

repeated^tillthey have
sucli is the
sentence

satisfied the

persons.
them.

For

pronounced

injured against

But

those

who

have
from

life,are

released

distinguishedthemselves by a holy these earthlyplaces, these horrible

that pure
are

prisons,and are received above into they dwell; and those of them who by philosophy, live for ever without
received
which limits I

earth, where
and

purged sufficiently
are

their bodies,* and delicious do

into
cannot

yet

more

admirable

mansionsy
the
narrow

easily describe;
allow
me

neither

of my time I have What

to

launch

into that

subject.
to

said,

my

dear
labour
we

Simmias,
all
so our

ought sufficiently
lives
a
us.

to

shew,
and
to

that

we

should
since

acquire
posed pro-

virtue

wisdom,
and
sense
so

have

great
before
assert
;

reward

us,

No

man are

of

woijdd

bright a prospect pretend to

have heard you of the the state is either such

that

all these

things
men

exactly as
aeree

but

all

will
its
or

that after
near

soul, and
as

thinking the place

of

abode very

death,
like

be,
and

it, provided

the

I represent it to soul be immortal;

while to run find it worth the risk, foi certainly what was but be charmed inviting? One cannot ever more for this reason I have with that blessed hope* And pip* duced the fable just now related. the Every one who, during his life-time,has renounced the has pleasures of body; pursued only the pleasures of true knowledge ; and beautified his soul, not with foreign will ornaments,
as a

but

with

ornaments

suitable

to

its nature,

such

temperance,
one,

and truth. Such fortitude, liberty, justice, of the happiness of his soul, being firmly confident
hour of his

ought to wait peacefully for the being always ready for the voyage,
him. As
this

removal,

as

whenever

his fate calls

for you,
company,

my

dear
will

Sinmuas

and
me

Cebes,

and

you
a ;

all follow

shortly.

all yon of My hour

is come; calls me

and^ as
aboard for I think

tragic poet
wherefore

say, the I should it is time I drink that the

would

surly pilot
go
to

the
to

bath,
De
am
*

it better, before
to
save

poison,

washed,
dead.
This
was

in order

the

women

trouble

after I

great

error

among be

the

heathens.

They

did

not

b#*

lieve that

the

body

could

glorified.

248
for he

phedon;

or"

dialogue

engaged
that
end

that
no

I would
sooner

not

be

gone.
bear

Fray
I shall

engage
gone,
more

for me,
to

I shall that

be

dead, than
may

be

the

and steadily, he
at

poor that, when

Crito he
sees

my

death
or

may my
out

not

despair,as
that

my if I suffered

body burnt
out
;

interred,
and is

great misery,
Socrates
must

say
ried car-

funeral
;

Socrates
is

is laid For

Socrates
says

interred.
to

dear

Crito,

he,

turning
a

him,
the

you that

know,

my

speaking

amiss

of death

is not wounds
to

only
the

fault

in You that
manner

likewise

soul.
;

of discourse, but way should that have known

my

body
it
as

is

be

buried

and

you

are

at

to liberty

inter

you
to
our

please, and
laws

in the
customs.

that

is most

able conform-

and

Haying spoken thus,

Crito
followed
we

he

went

into

the

next
we

room

to

bathe.

him,

and

he

desired

should

attend.
at

Accordingly
one

all attended

him, entertainingourselves
farther in

time said
;

with
at

repeating and
another
was

examining
of the all looked

what

he

had

time
us.

speaking
For
we

miserable
upon
selves our-

prospect
as

that

before

to

pass After him

;

persons the rest he for

:

deprived of
of
our

our an

good father,

and

doomed

lives of the

came

out

orphan state. bath, they brought

two

in

his children
one

to
was

he and

had

three,
women some

older

all the for

young of his in

ones,

and
went

that

family

to

him.

He
gave

spoke
them

to

them their then he

time

the

presence

of

Crito,
his

orders, obliged
came

them It

to" retire
was

with

children, and

back been

to
a

us.

then in

towards the

sun-setting,for
room.

had

long
upon time

while

little

When

he

came

in,

he

sat

down

his the
near

bed, without
officer
to

the same saying much : for about eleven in, and drawing magistratescame says that for the
are as

of

the crates, So-

him,

he,

I have

no

occasion

to

make in the

the

complaint
tion condi-

of you,
;

I have
soon

every I as

day
come

of those
to

same

acquaint them,
must

by orders
the

from

magistrates,
incensed since and

that

they
me

drink
curse

poison,
but
to
as

they
for
the

against

and I
ever

me:

you, calmest I
: am

came you best man

here,
that
at

have

found

entered you
none,
are

you tlus

be

prison;
with
are

and
me

confident you your

that
are

present
with

not

doubtless of

angry

but

angry those who

the

cause

misfortune.

You

know

them

without

OF

THE

IMMORTALITY

OF

THE

SOUL.

249

naming*
ftreweU,
mind.
his back

Socrates,
endeavour

you to

know bear this he

what

come

to
a

tell you
constant

Having
upon

thus

spoken,
a

necessity with began to weep,

Farewell,
follow

and

turning

us,

retired

little.

Socrates, looking upon him, I Observe, says he, givestme.

!
me,

will what he

friend, says my thou the counsel

is in that
to

honesty
has how
come

low felsee me.

During

my

imprisonment
with the
me
:

often

and dear

discourse

observe be

My

Crito, if
prepare

poison

weeps prepared, bring it

he

for
;

if not,

let him

it himself.

But, methinks,
the in

Socrates,
is not did
was

says

Crito,
and drink

the

sun

shines that till

mountains,
your
after any the

and

yet
not

set ;

I know

upon several
a

circumstances order

the

poison

long
joyed en-

time

given ; they supped

had
;
a

first, and
I

thing they
to

mind

to

wherefore

you

not

Those
own reasons

press who do
;

so as

hard

they

you think

yet time say, Crito, says Socrates, have

you it is

have

conjure enough.
their time
so

just as
for
not

much

gained :
;

and

I have

likewise
can

only advantage I myself ridiculous

life,as
there do
as

reasons my have for

doing

for

the

to to

drinking it later, is to make myself, in being so foolishly fond of

it in Go
me

to
no

pretend
more

husband

the

last

minute,

when and

is

to

come.* trouble the

then, my
no

dear

Crito,

I bid

you,

and Crito

longer.
to

the slave that waited Whereupon sign gave out, and after he had jnat by. The slave went spent some time in preparing the poison, returned, accompanied by that was him to give it, and brought it all together in one Socrates is well in, said. That come seeing him cup. my

friend

but

what

must

I do

?
me.

For

you

know

best, and

business it is your to direct have You nothing else to have

do, says
you bed. gave

he, but
This

whenever

you

drank

it, to
at the

walk upon
same

until

find

then do. took colour

to lie down

And

your time he

your is all you him the cup :

or

and legs stifi*, have

to

Socrates

it,
or

not

only
a

without

countenance,
with you bold and

commotion, any but with joy; and

change of looking upon

was

the fellow
What
do

Hvely eye,
mixture,

as

he

wont

to

do.

say

of this

says

he,
'*

is

it allowable

He

alladeB
when
one

to

verse' of Hesiod,
to

who

says,

it is

an

unlucky

iparing

is come

tlie bottom.''

250
to make
we never

PHBOON;

OR,

OIALOGUB

of drink-offering make
more

it ?
than

Socntes,
aerves
:

repliedtlie man,
for
at
a

at

once

doae. it is lawthem vith render

an

I understand fdl for

me

yon, pray that

to

says to the

Socrates Gods.

but I

least
of

This

b^

all my and bless the Yoyage, soul, they would it happy. it o^ with Haying said that, he drank and tranquillity
an

mirable ad-

calmness. inexpressible
all of
saw

Hitherto
from
tears
;

we

had,
when of

almost
we

us,

the

power
it

to
we

refinin
were no

but

him

drink

o"^

longer
that
not

masters
was

ourselves.
to

Notwithstanding
my

all

my

efforts, I
I alone

cover obliged might freelygiveutterance

^uce

with

my

mantle,
it
was

to my

fedings, for
my
own,

Socrates's in

misfortune,
a

but I

that

I deplored,

what reflecting
not

friend

likewise, could
who had
scarce

i2)8tain from
to

ceased then howl

shed cry

Crito, lodng. weeping; and ApoUodonu, tears during the whole ference, conwas

did
one

and

aloud,

so

as

to

move

every

with

his lamentations.
on

Socrates
he

himself

alone

remained What
are as

unmoved:
you you off
man

the

contrary,

reproved them.
What
! such it not

doing, my
are! those 0

friends

where

? says he. is virtue? Was

I have in

fine

mei^

for
it

that, I sent
said
that
a

women?
to

always

heard
and

ought
then
;

die

tranquiUity,
more

blessing "k"d?
courage.
us

Be

easy words
our

and
us

shew

filled
sorrows.

with

constancy and confusion, and forced

These

to

suppress
he had him his

In the
felt his ordered the

when to walk, and time, he continued he lay down his back, as the man on legs stiff, him. At this time, the same gave person who
mean came

poison,
him

legsand
asked
his the

feet,
if he
and

up bound

to

him,
his

and

after

looking
all his Then he

upon

up felt it ?

feet with

force, and
bound up
us

He

said. No.
his

legs; signalthat
with
to

having
he his
was

carried

hands

higher, gave
likewise
when And says the

quite cold.
and he
was

Socrates
us,

felt

himself
came

hand,
for he
"

told

that
us.

cold
covering un-

up

his

heart,

should

leave

then

himself,
were

covered, Crito,
owe
a

he,
*

these

his

last
vow

words,

We and

cock
not

to

charge JBsculapius,disIt shall

this

for me,

do

forget it."
meaning
the
score

Those
with had

who

have

not

dived

into the

true

of Socrates, of this
not

charge
that

him he

idolatry and superstition,upon vowed But these to JSscuIapius.

cock be

words

should

taken

OF

THE

IMMORTALITY

OF

THE

SOUL.

251

be
say

done,
to
us.

says He

Crito

but
no

see

if-

you
and

have after still

any
a

thii^
little

else

to

made
The

answer,
man,

space

of

time,

departed.
him,
him. and

who his last

was

by
which
up

him,

having
continued

oncoYereii
fixed his upon mouth

received

looks, that,
came

Crito,
eyes.
was

seeing

and

closed

Tliis, who,
our

Echecrates,
aU

the
was

exit the

of

our

friend;
and the

man,

beyond

dilute,

wisest

best

of

sSi

acquaintance.*

UteraDy;
can nerer

they
be The of

are

enigmatical,
unless is the

as

many have

of
recourse

Plato's
to

words

are

and alle^
blem em-

nnderstood, cock
here Socrates's the
tme

we

figures

and the soul heal

goriefi.

symbol meaning
who

of

life,
that

and

iBsculapius resigns purify

doctrine that his and

physic.
of

is,
comes

he
to

into him.

the Tliis

hands

physician, admirably treatise,

Theodoret and that

explication
in
were

suits
same

well
where had

with he
a

the shews

taught
sacri-

by

Boerates

this

religious
of did this
not

ileet

only

figfores.

juster
he
not

notion

pasdemn con-

ngetban it, bat

the

Lactantius

Tertullian;
it
"

for

only
his 7tii says

insinuated of
the
a

was

figurative,
I
am

in

Discourse

of
"

Opinions
ordered

Pagans.
cock
to

persuaded/'
to

he,
to

that the

Soerates

be

sacrificed
For
a

iBsculapius,
condemned and shewed and

shew

injustice
BO

of
bat

his he need
as

condenmation." did

he

was

for
that

owning
his
God

God,
in from

acknowledge
our

God,

stood

no

of

sacrifices
and

or

homage"

required

nothing

else
*

bat

piety
that

sanctity.
historian the in the words: his him
manners same

Xenophon,
of
was

fiuthAil

of

the

actions

and
;

memorable

"aylngt
tlmt with
he

Socrates,
the

gives
best
man

him

encomium and '"If the

man

and

having

said,

world,

greatest
be
of with is
ever

favourite
another those true
a

God,
pray
men,

condades
let and
men.

in

these

any
and

mind,
other

him

compare let

actions
that did

of way

then

judge."
but
true

In

fiict,

the form

of

judging

Nothing
divine
man*

religion

moii

wonderfol

and

TBB

INTRODUCTION

TO

LACHES.

The that the

education
welfare it. of

of children families It is
no

is and

thing
then,
was

of

such
of

importance,

the

good
so

estates

depend
who

whoUy upon so passionately

the reference their the
most to

wonder

that

Socrates,
in

loved

his

country,
from made
most

watchful
measures

venting prein

Athenians that

adopting
it his

false

point,
to

and

husiness and that

were

to

rect cor-

notions.

The
the The that
a

erroneous,
was

perhaps
which

pernicious
of valour. with with

repuhlic,
wars

they

entertained

they
ardour,
children that
was

then afar

engaged
off, had

in, together

those
such

threatened

them that
to

inspired
of
irms

them hut

martial their that their

they thought
the

nothing
;
as

training up heing persuaded

serviceable
had for occurred
not to

exercise

of
to

the

only
Besides,

way
a

render

them

country.
to

cumstance cir-

which

tended
a

increase

this

dilection; pre-

long before,
talked
to

to

Athens,

who and
a

wonders his scholars

fencing-master had come of his art, pretending

in of
a

to

teach

valour,

put

condition
The

to

resist

by

themselves
to to

greater school,
themselves

number and the

to

enemies.

people
every

crowded

his

youth
this of that

neglected
this is the

thing

apply
the

exercise.

Socrates,
their

foreseeing
this its

dangerous
to

consequence it
:

plication, ap-

labours
conference.

prevent
this

and

subject
itself

of

As

dialogue
character
son

recommends
of its actors

by
our

imposing title, so the curiosity. Lysimachus,

son

excites

of

the

Melesias,
own

of

the and their

great Thucydides,

great Aristides, "ssatisfied with

more care

and
their

education,
than
and

resolving
fathers who

to

take taken

of
went

theii
to

children Nicias in the

had

of
a

them,

Laches,

already

made
to
see

considerable

figure

republic, and

carcifid them

this

fencing-master.

THE

INTRODUCTION

TO

LACHE".

253

After

the

show whether would

was

over,

they

asked of

the that

advice

of these

two

friends,
became

they approved
have their of discourse

exercise, and
So it
was

ther whe-

they
that than those

children
;

learn?
and

that

valour

the
no

subject
who persons had

could

speak

better of
not

given proof
a

their

upon valour

very bable prothat subject,

on

several able

occasions.
to

But,
so

after all,they do

think

themselves
:

decide

difficult Socrates of
to

they
the had and

call in interest

question, vdthout help assist them, as being one

his courage Nicias
at

therefore who made

youth

pecuUar study; and,

the is

besides,

given proof
the battle is very

of heroic

of Dehum.

exercise for it
as a

for youth, and proper brave and rendering them expert

siege of Potideea, of opinion, that the lated admirably well calcu;

and

considers

war.

lessness who

good end, namely, the art of Laches this opinion, and attacks makes the useout of that exercise by the insignificancy of its teachers,
means

leading

to

never

did had

good
never

action

in their the

whole

lives

and in

as

for Yalour,
anny.

gained
in to

least the

reputation

the At

Socrates

is called

decide

controversy.
afterwards
men,

but : pleads incapacity as an excuse that there is a necessity of knovdng insinuates

one
can

first he

before

be notion

acquainted with
that

valour. had

He

shews

the

faltiity

of the and

great

men

entertained

of this virtue,

And though up to the present day. he does not reveal his mind plainlyto those who call every thing in question ; yet one may easilyperceivehis opinion

which

is still

kept

to

be

this:

That of is

valour

is

virtue

that

reaches

through
For

all
a

the

actions
man

life, and
one

includes is

all other

virtues.

"aliant

and
who

always accompanied by prudence, things past, present, and to come judges equally ; the and with that has evil, good being acquainted
of
or

that

been,
So that

is to the
to one,

come,

is omits

in

condition
to

to

arm

himself the other.

against

and

nothing
must

be

valiant, one
must

be

compass good; and

to

educate

youth aright,they
and but pursue all the is
more

taught wisely to avoid all evil, good they can attain, not only from men,

be

which

important,
nor

from

God

himself

and

to

spare

neither

labour And

life in the Plato this has

pursuit.
the conference
as

This
a
:

is So-

crates's

doctrine. in
to

made

world

good
we

present,

preserving
look
on

excellent

for

ought

not

it

as

trial of skilly but

sohd

and

254

THE

INTRODUCTION

TO

LACHES.

instractiye
we

discourse.
see

Pursuant the

to

this

doctrine
the
most

of

Socrates,
of

plainly
;

that

martyrs
was

were

valorous

men

for

their

valour
them
to

accompanied
that know

by
which

true

prudence,
is

which

taught
"rom

distinguish
is

truly

rible, ter-

that

which
or

not;

to

past,
this
even

present,
them
the

and
to

future avoid of their It

seems

happiness
the
one,

misery;
pursue the

and

moved
at

and

other,

expence

lives.
Aristotle these did
not

perceive
Socrates,
a

the when

full
he

force

and

dity solihim it is
a

of for

principles
that
a

of
was

arraigned
from
a

saying
but The

valour
one,

science.
cannot

Doubtless,
be

science,

divine of
this

that

learned

men.

solidity
and
of of

dialogue
matter

is

enlivened
:

by
of

variety
we

of

agreeable
the
the

interesting
his the

for

whether the

regard
fbll

beauty spirit
we

characters,

the the

liveliness satirical
in its

narrative,
it is His

dialogue,
more

or

strokes kind.

of,
upon
on

find
those

nothing mighty
of state,
overrun

perfect
who

satire
care

politicians
and
with

employ

all their

affairs
to

neglect
vice,
these

their

children,
natural.
do
more

suffering
Socrates

them
means

be it

is
men

very

by

to

shew

that this

harm than

to

the

commonwealth,
all the

by
they
is

unhappy
done.

negligence,
His

good

by

services

have
very

satire
in

against
the

ing-masters fencracter chaThose

likewise

ingenious,
is
in

which drawn.

of
who in will have the here that

our

modem
notice

pretenders
of
Nicias

admirably Thucydides,
the

taken Athenian find which in

haranguing expedition,
character.
is Plato's

council
an

against

Sicilian of
his
true

exact

transcript
to

And

above

all deserves

be

remarked,

dexterity
true

extolling Socrates,
is

and

setting

his

merit

in

light.
This

Dialogue
the in defeat
the first

supposed
the

to

have
at

been

composed
which

soon

after

of

Athenians of the 89th

Delium,

pened hap-

year

Olympiad.

256
at

laches;

or,

first, shall
he of and hrave while I

speak
have

Both

with you entertained

to

an our

entire
children

confidence.
"with in sands thou-

actions

done

hy
the
we can

our

fathers and

hoth

peace
aUies:

and
but

war, to
our

they
This

headed

Athenians

their
no

great misfortune,
covers are we us

tell them sharn^

to cast
: we

such blush blame

us

thing
for it

of ourselves. before
our our

with

children, and
after

forced
grew while of the

the

fathers; who,
care

up,

suffered
were

upon live in to all

effeminacy and
their for

luxury
the
our

they

employing
This
we

interest

pubHc.

santly incesif

impress upon
neglect themselves,

children, tellingthem,

that

they

disobey us, it will prove a discredit to them pains,they may quickly ; whereas, if they will take themselves, to be worthy of the name they bear. approve that acthat Ilieyanswer, count they will obey us; and upon desired what to know we they should be taught, and
and what education
we

should Some

give them,
one

in
us,

order there

to
was

their
thing no-

greatest improvement.
more

told

extolled

to

for a young proper the very heavens exercise before

us,

gentleman
this
man,

than who
us

fencing;

and formed per-

just now
to
come

his
see

and

pressed

and

to

again. Accordingly, we thought it convenient take you along with us; not only that you might partake of the pleasure,but hkewise that you nicate might commuand to us that we sult knowledge; might all conyour have of the dren. chiltogether upon we our care ought to
And this
us or

him

is all I had with your condemn

turn

to

aid

you

approve
us,

it is youi counsel, in tellingus, whether in adthe exercise and of arms; vising

to say to you.

Now

what

occupation,
our

and
"

what ^in of
a

kind

of

instruction method

we

should

give

children;
education I commend this
as

word,
own

what

you

for the propose Nic. Lysimachus,

to

your

children. very
gage en-

ready

join with
Laches

that

in you will be

proposal: I am your deliberation and wOl :

I
am

glad as

to

act

part

in

the conference.
Lac. all that of but You may be
sure

Lysimachus
is and
;

has

In my said againsthis father and

not

of

that, Nicias.

judgment,
the father

Melesias,
of

admirably well said;

all those who has

only against them,

in
we our

against us
a

embark

the

state

for,

as

he
our

remarked,
and

too

government often

neglect

the

education

of

children
more

domestic neither

and li""rsy

regard

them

no

than

if

we

had

OF

TA^OtJR.

257
you should
not

house
but with I

nor
am

"mily.
upon who that bends

Lysimachus,
you subject,and all his

have
call

spoken well;
us

surprised that

to
our

consult fellow-

you

Socrates,
to
are

citizen,
of
to

thoughts
that the

the

education
most

children:

them,

and

pursuing the sciences findingout for them

do

useful
pations. occu-

most

suitable

Lys.
direct
Lac, Nic,
us

What in the
I
assure

Laches? you .say. instruction of youth ?

you he of
a

Would

Socrates

would, Lysimachus.
you the
same:

And since

assure

for it is not for

son, my besides

four
one

days
Damon,

he

gave

me

music-master

brought
can

excellences
ties that Lus.

by up of his art, is be desired in

Agathocles; possessed of
a

who,
all the

the

other

quah*
must

tutor.

Indeed, Socrates,
this

and
me

pardon
are

not

ignorance in acquainted with

by
reason

Nicias and you and others of

Laches,
my
we

young
oiur

people,
old age.
me,

for

age ; we seldom if

stir

abroad,
have
any pray

of counsel

But,
who
am

Socrates,
your
tryman, coun-

you

good
do Mend
I
were

to
can

give
say

you niscus

are

and

fiiendship lasted
At

duty, for of our family. Sophrofirom our comrades and our infancy; till his death, without tion. interrupvery
:

it

that

it is your Your father

present,
children

it

occurs

to

me,
name

that of

have

often
of

heard
whom

these

mention

the

Socrates,
among
if them And

they speak
but I of Socrates

much
never

themselves,

good, in thought
son

their of

interriews

spoke
pray
you

the

of this

asking Sophroniscus.
Socrates
I

they
now,

tell me,

children, is
so

the

have

heard

speak
ArisHdea
same.

of

often

?
both

and

ThucydideSy

together.
that.

Yes, father, Socrates,

father in his

the

Ly9. I keep you

art,* but
renew our

am

infinitely glad
up the who

of

My
well You

dear
deceased

admirably well,
ancient be

^ewise mine,
do

reputation your not was only very a good man. very

and mine yours.
;

of

skilled and

I must rest inte-

and friendship,

henceforward

your

shall Lac. [ have

You
seen

well, Lysimachus
in which
He
was

do

not

let him
not

go

for

occasions
*

he

maintained

only the
e.

an

enirraver.

258

LACHES;

o%

reputation of
defeat
HBsure
our

his

father^ but
he retired
rest

that of his

country'. At the
me
:

of Deliunu'*' jo%

along
done

with their

and

can

if all the have

so

had

citywould

been

admirably well

duty as he did^ supported, instead

and

of

meeting

with

Lt/s, This is a is it given ? By persons

all
you.

great a shock. high encomium,

that
are

Socrates;

by

whom

things, especnally upon

I
assure more

with

you
m

have

pleasure purchased such

you, than I do.

a

in worthy to be credited that point for which they applaud hear nobody can praises your

am

infinitely glad that

I enlist And

reputation,and

myself
us
:

the number

pray come, since you

of your greatest well-wishers. without to see us, and ceremony,

of
our

therefore

liye with it.

;

are

family,you
of
our

day
end

be the

renewing
and We

ancient
us

ought Mendship
to

do

Let and

this from

henceforward
that

be familiar

with

and
our

these

children,
a

to

the

you

pledge.
our

they may hope you

what

keep

fiiendshipas
that
use

nal paterfor

will make

of it ;

and

parts
our

we

will not

to

subject:
of arms?

But to return suffer you to forget it. think you of this do you say ? What it deserve
to

exercise

Does

be

learned

by

young
to
to

men?
Soc,

Upon
me

that best

point, Lysimachus,
counsel I
am

I shall endeavour and shall not since of you,

after I

give you
put

able

fail
am

youngest,
just that
you, back I may

all your orders and least you

in

execution.

But

the

should

experienced of any speak first ; that so,

my

it is but heard and

I have

give in
with

sentiments
reasons.

if I differ from Let

us

you, you

them

forcible
It is your

hear

speak
mind,
merits
from

then, Nicias?
Nic, that their the

turn to

I will not is

refuse

exercise

very

: application

for

proper besides when

them
to

speak givemy opinion. In my for people, and young

to

first.

that

it diverts

them

amusements

which

unemployed
labour,
and

they commonly
of
ders rennecessity

pursue,

it also inures
more
none

them exercise there

is
;

strong and
that
more

vigorous.
to
;

There

is

no

better

requiresmore
suitable horse

none

this, and
*

ridingthe great
battle,Socrates
him;
carried
and Socrates

strength and dexterity: of quality than a person of our to those especially

hone
was

In

this under and

saved

killed

Xenophon's life, whose being on foot, took him

upon

his

back,

him

away.

OF

VALOUR.

259
wars come
we are

profession:In
in, and
reckon tliose

regard
are

to

the

already
us,
we

gaged en-

which

likelyto
and
in

upon

must

only
arms

true

good
war

exercises, that
;

with the

used

for

they are
we a

are formed perof adnura*

and hie use, whether in set hattles in rank after the ranks broken whether combat are ; enemy that
to

file,or

single
an

pursue
retreat

rallies from
of
an

time

to

time,
is
one

or

order with

get dear
in
never

obstinate He
who

enemy,

upon that

in

sword

hand.
be

acquainted
man,
or

us pursues with these

exercises, will
but

afraid of
his

several

ther, togesides, Be-

will still stand

ground, or

get

off clear.

they inspire their votaries with a passion for another and a higher pursuit allthose who : for I suppose givethemselves to fencmg, think of nothing but the end they proposed in going to be taught, namely, battles and fights; and when engaged in these, are so fhll of ambition, and so fond of glory, that in all that belongs to the instruct themselves they careAilly it their business of war; and make to rise by degrees art It is manifest, that the highest posts in the army. to desirable, and more worthy the care of a nothing is more than these different posts of honour, and all good man,
the functions
of
war, to

these exercises

have

this

advantage,

that

which

this exercise
one

leads.
is not
men more

To
a

a]l th^se
small valiant reckon
not

advantageswe
it is, that
more

shall add
this
art

more,

which

one,

of

fencing makes
;

and
up

adventurous

in engagements

and

if

we

and

thing ; there is another advantage that is viz. that it givesmen to be despised, a good appearance that I carriase. So am a gracefiu follyof opinion,Lyevery

simachus,
have
now

that children

should

leam

those

exercises;
If

and

given

my

reasons

for be

is of another

mind, I shall Lae.. Indeed, Nicias, he

science
whatever
to

thinking so. glad to hear him.

be
a

Laches

must

bold
to

man,

who

that any it is very exercise

is not know

worthy

be learned

says for :

commendable of
arms

is

science, as

thing ; and if this every its teachers and as allege,

But if it is Nicias says; I admit that it ought to be taught. not impose upon us their a science, if the fencing-masters

bravados,

or

if it is
we
am

only an
amuse

inconsiderable ourselves with if it

were

science, to
it ?
a

what

should purpose this, because I

mention

persuaded, that
never

science, it would
who

have

derable very consinians, escaped the Lacedemoafter inquiring

spend their

whole

lives in

such

260

LACHES

OR,

thingsas may render Nay, supposing it had these fencingmasters

all the in what

them

in war. to their enemies superior hitherto escaped the Lacedemonians,*

could
not

have

heen
are

ignorant
the
most

that

of

Grecians,
relates have

the
to

Lacedemonians
arms;

curious

and

that

would

made

their

fortune

of any masters tion reputathere much hetter than

elsewhere, just as
every
one

that

tragicpoets of any note do here. has a genius for writing tragedies

them,
and does
not

For
comes

straightlyhere cityto puhhsh

with his

travel

from those

cityto
valiant

f performances.

Whereas

champions
inaccessihle round
to

Lacedemon as fencing, look upon an ble temple that they dare not approach ; % and ramabout it,teachingtheir art to others, particularly
who teach confess themselves
to
war.

those

who

inferior In
a

to all their

bours neighin hot

in whatever I have
seen
a

relates many

word, Lysimachus,

great

of those

masters

engaged

their humour what is, upon perfectly which of their merit it is It a just estimate : easy to form has purposely so ordered Providence of it, that none seems that profession ever acquired the least reputation in war. We several of other not see only successful professions,

actions, and

I know

in the

But

way these for

of
men

their
are same

business,
unfortunate

but

likewise
a

famous
sort

in of

war.

this of

Stesihus, who
and I have

this

crowd
;

spectators,

pecuUar before exposed himself spoke so magnificentlyof

by
same man

lity fata-

himself

I say,

seen

tlus

make

ferent dif:

When with

better a display,against his will, upon the ship he was in attacked a merchant-man, and all the prowess a pike-headed scythe,
a

occasion he he

fought
shewed
like war-

merits scarcely

relation

;
a

but

the
on

success

of head
was

this of
a

stratagem,
is his

in

fixing

scythe
the

the

pike,

worthy
new

of attention.

While

fellow

fencingwith

arms,

of the

ling they were unhappily entangled in the tackHe pulledwith enemy's ship, and stuck there.
to

all his force

*

get

it

clear,but
warlike

could

not

obtain

his
and

end.
yet
as

had

the most They were no fencing-masters. satirical

was

people
which

of all the

Grecians,

t A

rub of

upon
arms.

Athens,
to

was

as

fond

of tragedies

Lacedemon

t He
none

Lacedemon compares durst approach ; for

the had
not

temple
such
a name

of

the

they

terrible

Furies, which impression of

or

these

goddesses,
or

that

they durst
A

either

them,

look

upon

them,

offer their

addresses

to them.

These

wen fencings-masters

equally afraid of Lacedemon.

noble

eulogy.

OF

VALOUR.

261

Willie

his
his

ship kept
but

close
when

to

the

other, he

followed steered

it, and off, and

kept
was

hold;

the

enemy's

ship
his

going to haul him in, he suffered degrees through his hands, till he had
small end.

pike to slipby only hold of it by

huzzas,
upon thrown
arms,
saw

the

The

pleasant accident; that just fell stone

and armed
the enemy

made enemy's crew at length, somebody

his

the
a

having
when

at

feet, he
their

quitted his

beloved

redoubled

shouts,

they
their it may

the
a

sickle
It

trophy.
considerable
seen: so a

the tackling of hanging upon is possiblethat, as Nicias says, and

as

ship like
be what
a

useful I said

science;
in the

but

I tell you

very I have

that,
its fine

beginning,
and
not

if it is
are

science,

it is

useless

one; name,

and

if it is none, then it does

we

by

deserve
to

gled only inveiour regard.

In

word,

those
or

who

apply
men

themselves
;

that

art,
are

are

either
more

cowards

brave their

if

cowards,
is

they
the

the
posed ex-

insolent, and
:

cowardice
has

only

more

if

brave,

all the

world

their
a
:

and
bear

if
a

they happen to be guilty of thousand jests and railleries

profession;
it exposes
man

them upon eyes false step, they must

for
to

this

is not

an

different in-

them
not

and

if the

that

follows
he it.

it, does
will These you be
are

perpetual envy ; highly distinguish

and has
no

himself

by

his

courage,
that

ridiculed,
my

of avoiding possibility exercise

his
:

thoughts
to

of that

it remains

request Socrates
for
want

give

us

opinion. Lys, Pray

the

do

so,

Socrates Had

we

an

umpire
been
:

to
one

decide

difference.
should have

Nicias
you So
see

and the that which

Laches
trouble
now

of but

opinion, we see they are

is to

spared

hear
with.

directlyopposite. your judgment, and Lysimachus,

then?
one

our

you business
two

of

the

you

agree Soc"

What!

are

you

for

following

the

greatest number

Lys,
Soc,
to

How And

can

do

better

1 you you
man

you,

Melesias?
your than has
son,

Were would
one

to

choose
be

exercises directed
been

be
a

learned

by

rather
that has

by

great number,

by
had

well

educated Mel.

himself, and
For my

excellent
I would

masters? be directed

part, Socrates,

by

the

latter.

262

LACHES;

OR,

Soe.

Yoa of
U8

would all?
I
a

be

more

influenced

by

his

opinion,thaD

by

that Mel, Soc,

Perhaps
Because and

wise

might. judgment
"rom

ought

to

be

fonned

from

knowledge,
Mel, Soe, The

not

the

multitude

Without
first

doubt.

thing

then

that

we

are

to

enquire into, is,

whether

is expert in the thing we consult about, any of us If any not? refer oursdyes must to is, we one him, or if the others for some such and leave must not, we see ; for do you, Melesias elsewhere: and man Lysimachus, that
run

imagine
that you

this but
matter
an

is

business

of small ?
Do the

ordinary risk
in hand

consequence, not deceive

and selves yourthe

! the

relates to

able greatest imagindepend

or

good.
education
as

All

the

happiness
:

of famiUes

upon

of children children You

So say that
are

and

houses
or

rise

sink

according

their
Mel, Soc.

virtuous

vicious.

well.
one

cannot

be

too

cautious

and

prudent

upon
Mel, Soc,

this

occasion.

Most How and

certainly.
then

should skilled him had

we

know

which

of

us

is

most
we

expert

best

in the
who

exercises? learned
best

Should

not

presently pitch
them Mel, jS^. So And the

upon most, and

them

best, and

lowed fol-

the

masters?

I think.

before

that,

should
we

we

not

endeavour
our

to

know learn? Mel. Soe,

manner

thing
do

itself that

would

have

children

What

you you

mean

? understand agree
in
was

Perhaps
:

wiU
at

me

better the
nature

in
of

this the

we
are

did not

first

upon

thing
us

we

consulting about,
dexterous
at

order

to

know the

which

of

is most

it, and

taught by

greatest

master.

Nic,

Are
to

not

order not? Soc, about he

know

Socrates, considering of fencing, in whe^er our children ought to learn it, or

we,

I do
a

not

say

otherwise

but

when
to

man

advises
whether

remedy for the eyes, and should apply it, or not ; do you

wants

know

think

this consultation

254 with
masters

LAcu"b;

on, for very

the

capacitythat
we

is necessary

it, to tell them

and and

what

had, that
minds

they
virtue.

having
ave

instructed

several
to

good men, scholars, they had formed

were

tha^
(hs-

their Eosed had instance

no

master,
some

he

must

if any produce his

And

pretends to performances, and

us or

of

in

either have
name

foreigners, who
we can

the among heen henefited

Athenians,

among If
we

hy

his

neither send
our

our

master,
advice upon

nor

shew

precepts. works, our

and
not

must

friends

for

elsewhere,
a

expose

ourselves

to

just reproach

point
and

of

so

much

tance. impor-

For I that hut those could I

never

part, Lysimachus my had for that master a

my

Melesias,

I acknowledge

ing science, notwithstand-

from
not

youth

was

in passionately
to

love

with fees

it:

money sophists,who henefit

me

had

enough
hoasted

reach
were

the the

they
my the
own

high only men

I and

of

that
not

and

hy
out

ingenuity
If Nicias

have

yet
have

heen

ahle

to

find it

art.

Laches

compassed
I shall could have I
a*

masters,
I am,

they
may

it of hy themselves, or have learned he surprised,for heing richer than not afford to have and masters heing older, ; it of themselves: well and upon

they
account

learned them

that
structing inhad

consider young well very have

admirahly
And of their

qualified for
if

gentleman.
assured heen and in aU
two
so

hesides,
own

they

not

heen
never

capacity, they
what that

would exercises I
me,

positive
what

in

determining
to

are

useful,
them

useless

submit

to

things.
different
to

But

fhat surprises

youth

so

is, that
Laches pray and

they
let
me

are

of

since

entreated

you

detain

opinions : however, and ohlige me to me,

speak,
Laches

implore
go, Socrates
to to

Nicias that

tellingthem
and That he had

in my to suffer turn, not you, hut them to answer, hy press of knows these ters, matnothing which could and
not

is unahle
no

determine and

of them find
out

is

right :
the
art

masters,

hy
us

himself.
if
ever

Wherefore,

Nicias

Laches,

pray

tell

of you
us same

youth
find who

education knew excellent for the man you any this art ? Did learn from did or one, any you learned If you it out of yourselves ? it, pray tell your

was

master,
to

and end

who

they
may

are

that

follow affairs

the do

profession ;
you presents and

the

that, if the
them

puhlic

not

afford

so

much

leisure, we
engage

hy

caresses

go to to take

them,
care

and
our

of

OF

VALOX7R.

265

children upon
this

and

yours,
ancestors

to

prevent

their

dishonour reflecting
If found you those you
out

their
art

by

your

own

by their vices. ingenuity,pray name

being
vicious your
care ;
care.

have you,

instructed;
became

who,
to

before
If you

coming

to

virtuous
teach

under
;

beginning
first essay those and
can

take souls best

not.

that but

are you do not make

but

yet
your

do,

upon of your and what you

an

base

friends.

own upon your Tell us then

children,
what is what go out withyou

This,
them
:

Lysimachus,
do
not

would

have

ask
answer.

of

let them

giving you
Zy".
In my

mind,

Socrates

speaks admirably

well.

of answering all these friends, consider my yourselves that in so doing, questions; for you may assure Melesias and I told you very much. you will oblige me called for your before, that the reason advice, was, that we

Wherefore,

you, quickly be you

since

as

well that

as

ourselves,

have

children

that

will

of
ere

might

then, you are for, as

affiur of iVfc.
of
our

requires a wise education, age which have it. If, now thought maturely upon discuss the matter crates; Sowith at leisure, pray
he has weU

said,

this is the

most

important knowledge

Uves.
seems,

It

Lysimachus,
than his

Socrates,
never

otherwise

by

you his

have

no

father,
You

and

that
never or

you
saw

have

frequented
but in when his
or

him,
house.

surely,

company. infancy, in the father

temples
him

public
your

assembhes,

his

brought
for that

to

Zy". What
Nicias? iVfc. That
I

ground

have

you

supposition,

perceive you are ignorant that Socrates looks upon everybody as his neighbour; and that he is as much with him, as if obhged to every one who converses he were his relation. Though at first he speaks only of indifferent with converses things, yet at last he who is obhged, by the of his discourse, to give thread him
him
him has
an

account

of

the and

conduct has thus Uved.

of

his And

life,and
when
not

to

tell

how
once

he

hves,
has of aU

Socrates

brought
he

him sounded his

far,
him
to

he

does

part
and I

with

him
on

tin
account

the

bottom,

got
know that

good
is
a

and

evil actions.

it

by experience.

There

necessity of

passing

366 ordeal:
Yery I

LACHES;

OR,

find
of

that

I I

myself

cannot take
a

get
harm that
to

o"^ and
for he and will love is

am

glad
informed
wise

it; for
him. his of

always
It is

singular pleasure
a man

in
to

discoursing with
be
more

no

great
after attend

faults, and
if he

become the monition, adto

and

prudent,

be

and, according to his instructed, whatever

that So if that old age it shall neither
me

Solon's age, and

maxim,
is
not

willing

suaded it.
mc,
aware

necessarilybrings
seem a new

wisdom
nor

foolishly per* with along to disagreeable

indeed
I
was

Socrates
from the

puts

to

trial. since he

And,
was

beginning, that
but ourselves
to

here,
be

it would

not

be my

our

children, part,
Laches

that with

would all

examined.
It
mains re-

For

I submit should

him

that Lac,
one

tell his
are

my sentiments.

heart.

My

sentiments and
so

various.
in

Sometimes

am

in I

humour,

sometimes much
as

another.

Sometimes
at

love

nothing
endure virtue of

and discoursing, I meet with find

a man

other
that

times

I cannot well

it.
or

When

speaks
of
city, vera-

and

worthy
take
an

any of

science, and
his

him
am

man

profession,I
actions. Such
a

charmed

with
the the not
sum

him,

and

inexpressible pleasure in observing

and
a man

harmony
with total
not

of his words musician

or

is to

me

only excellent
the of his

that

produces
actions

perfect concord,
but

harp

musical For

instruments,

with

the his

life.

all his

suit

with

words,
tones, that such
a

but

according to the Lydian, Phrygian, or Ionian is the according to the Dorian; which only one
the
name

deserves
man

of Grecian
am

harmony.*
and

When and

speaks,
words
so

his fond

overjoyed that everybody perceives me greedily,

charmed;
that the But
a man

drink
to

in be

of hi" discourses.
me

acts

the he

contrary,
seems

mortifies

most

crueUy;
four
measures

and

more

to

The

Grecians and

had

or

tones

which with
; the

they called
others. The
was

Harmonics,

multiplied
proper
the

by

joining
for

them

Lydian was vehement,

soft ; the the rest. says, That

doleful, and
and

lamentation
the

Phrygian
effeminate
Socrates of his

fit to
was

raise

passions;
and
so

Ionian

and
to

Dorick

masculine, agreed
medium

Accordingly,
all the and it
was a

Aristotle, in
that

the the

preferred by last chapter

Dorick
the
was

all

Politics,
and which lutely abso-

world
sort

most
:

manly
upon Plato Book

smooth,
account

of

between

others children. .the Third

more

proper

and and

suitable Ionian

for
in

condemns

the

Lydian

of hit

Republic.

OF

VALOUR.

267
I have his
to

speak well, the yet acquainted

I
am;

more

ayersion Socrates him I

him.
but

am

uot
tions ac-

with

by
am

words,
to

by

his

and any

think

worthy
and
me.

discourse

with

all
enter

freedom into
will
a

upon

subject.
with
to

therefore shall I be

conference
the
to

him,
examine I
am our

willing to glad very

never

if he
willing un-

take

pains

shall

be that add

learn;
be

for

of

Solon's

opinion,
I would

we
a

ought
word
we
me

to to

learning
maxim,
of
a

all

lives. wish In
to

only
must man,

his

which

I
men.

he

had

added,
you

viz. That

should

learn That learn

not to

good
him

earnest,
be
a

grant
that I

this.
not

teacher of

ought
with

good

may

may
matters not not

pass
me

for if my
a

relish disthat reluctancy, and my stupidityand indocility. For it

master

be

younger

than

myself,
if you docile

and

has

yet gained
and I have that gave you

reputation. So, Socrates,

shall find you always had a good
me,
me

will examine

instruct

very

and
since

submissive. the
and

day
you

I escaped a and you such proof of your and let

not

of you ger, danconsiderable

opinion

virtue. age be

Tell any

me,

Uien" what
Soc. At
to

please;
we

my
that it.

drance. hin-

least

cannot

complain
and follow I call

you

are

not

very
it is

ready Xy".

ask This

good
is
our

counsel

business;
that the you love
to
are

it ours, in it.

because

our upon beseech I

account

engaged
these of Nicias with

Wherefore,
see,

you
we

for

of ask

children,
and theirs. my
to

in my

stead,

what

ought
in almost the what

Laches,
As old

and

join your
my
memory

thoughts
is of of

conference gone,

for me, I
a

forget

most

of by reason questions I designed

was

age. ask, and

rt
fresh and

part
matter,

said.

remember is

nothing
crossed

of

when

the Discuss hear

principal question
this
matter

by
I you

incidents. Melesias
ns.

among

yourselves;
as

will

you;

and

after

that, shall do

direct
8oe.

Nicias

and

Laches,
it

we

must not

Hdesias. the

Perhaps
before
or

will

be

obey Lysimachus and improper to discuss

Whether any
we

question we
in

proposed, viz.
have than

had

ters masdered ren-

this them

art,

if

we men

formed

scholars, and
?
But and
at

better way
nearer

they
our

were

there the
a

may
same

be
.

shorter

of

compassing
to

end,
for if
we

tiboieof

going

the

source;

have

certain

268

laches;

or,

knowledge
wHl

of

anything, that
him it to

being
have

communicated likewise

to

other, an-

render

better, and him;

it is

the secret
that
we

of

communicating
the

plain,not

only
means

know
to

know what that we thing employed in acquiring it.* Perhaps you

me;

but itself,

are

be

do

not

understand If
we

but

know

example will illustrate certainlythat sight communicated

an

my

meaning.
to

the

eyes,

ders ren-

them certain done

we

better,
know

and

are

able

to

conmiunicate
all that

it; it is
is to be

what

the

sight is, and

what procuring it. Whereas, if we do not know seeing or hearing is, our advice will be to no purpose; we be cannot good physicians, either for the eyes pretend to with them of the means to furnish or or ears, seeing or hearing. for

Lys,
Soc,
to

You Have with

say
not

well, Socrates.
two your how virtue

firiends called
may be best

you^

Lachei^
in tiie

advise

us,

implanted

minds Lac, Soc, should

of their

children have.

They
know how

Is it not

necessary virtue what

we

then, that,
is?
for

that,
Lac, Soc, Lac, Soc.

should

be

capable

of

place, we if we are ignorant of for prescribing means

in the

first

acquiring it ?
By
Then
no

means,

Socrates.
you know what

it is

presumed
we

it is ?

Without But when

doubt. know
a

thing, cannot

we

tell what

it is? Lac. Soc. what

Yes, surely.
At

present
is in
a

we

shall that

not

enter

upon
be
too

the

enquiry,
and
too

virtue

general:
let
us

would

long,
wim all
a

perplexed
one

task:

content

ourselves
we

tracing
is
cessary ne-

of

its for

branches,

and that

try
well.

if

have

that

knowing

This

will be

shorter

and

easier
Lac. Soc,

enquiry.
If you are But what of that

mind,
of

am

satisfied.
shall
we

branch

virtue

select ?

shall

*
.

Thi8

is
to

an

important
them

and

very that the how and

useful
men

principle.
well know

Socrateft's
the
to

scope
and them

is,

make of
one

sensible,
and

may

vices make

faults

another,
do
not

virtues
to

they

all want it.

perfect, but
our

know

communicate he

Qod
it.

alone

knows

weakness

and

misery,

alone

can

heal

OP

VALOUR.

209
the

it be
for

that

which

seems

to

be
this

only

end

of

fencing

the

that people allege,

exercise

tends

directlyto

VALOUR

Lac,

Yes,
Let
exact
means

that
us

is the

point.
Laches,
;

Soc,

endeavour.
definition
of

in and

the
then

first
we

place

to

give
much

an

of valour

shall pursue

the
as

conmiunicating it to these children, as both possible, by habit and by study. Say then,
?
"

what
Lac.

is valour

Indeed,
A

Socrates,
valorous
never man

that is

is
one

not

very

difficult his

question.
the enemy. Soc, Very

who and

maintains
who

post in battle, who well.

turns

his

back,

repulses
my

Laches

but your

that e]q"Tession

occasioned

perhaps giving an

it

is

faulty
remote

answer

iroiiii myquestion.
Lae. 8oe, that
What do

I will
his

mean, you tell you, if

Socrates?
I
can.

valiant the

man

is

one

keeps
So
upon

post,
is what say

and

bravely attacks
as

enemy.

Lae, 8oe, CQemy Lae, Soc,

That
I
a

I say. But too.

to

him

that

fights

the

flght
as were

as

and without keeping his post ? flight, ? How, upon a flight the In fleeing; as Scythians, for instance; a a retreat, as pursuit: fiercely upon upon commendation the of in
to

who and

Homer

says in swifter than

^neas's
field of

wind,
how ^neas them

the

horses, they battle, and

And
art

knew does

how
not

to

he

escape commend he is of caUs

and

an pursue for his skill

enemy. in the

of

when fleeing,

Lac,

That
roeaks

very

expert in true, Socrates;

And
as

retreat

? Homer
in that

for the that

ekee they
ow

chariots.

for for

Scythians,you
was

had

troops
horse:

of

cavalry ;
but
our

their

way

to

engage Soc,

with
their

Grecian

infantry fight
I

by standing
hftfe jBiana bulwark iheir

ground.
except the Lacedemonians ; for of Platea, when the Lacedemothe and who Grerrophori, killed had
men

Perhaps
in
were

heard,

will you the battle with

engaged
of their
; that

made

arrows

bucklers, many the Lacedemonians,

to

of their
on

with

this but

occasion,
fled
:

flioa^^t
vhen
the

it not

proper ranks

keep
were

their

post,

and

Persian

disordered

in

the

pursuit.

270
rallied
means

laches;

or,

and

attacked
a

the

cavalryyou

speak of, and

by

that

gained
You And Soc.

noble

victory.
reason,
as

Lac,

say true. for that

I told

you,

occasioned
For I

your
want

faulty answer
to

by putting
valour but

the
a

question amiss.
man,

know

what

is in

that

is valiant other

not sorts at

only
of
sea
war

in
;

cavalry,
that

in

infantry, and
in war, in in and the

all but in

is, not

only
in

vaUant

dangers

in

diseases,
not

poverty,
valorous desires head his make

management;

of

public affairs;
fears,
that but knows how

only
in
to

grief,sorrow,

and

likewise

pleasures; a man against his passions,

whether extends
Lac, Soc, courage

by standing his ground, to all these things.

That Then is certain. all these
men are

or

fleeing.

For

valour

valiant.

One

displaysjbds
another
be
his

by opposing
one

his

another pleasures,
his

by restraining

his

sorrow:

controuls all these

desires,
a man

and
may

fears:

and

upon

occasions

cowardly

and

mean-spirited.
Without So

Lac, Soc,

doubt.
to

I wanted and

know

of you,
is. To

what

each

of

j^ese

contraries, valour
teU
same, me,

cowardice

if you is this what can, different all those occasions upon

me

begin with valour: quality that is always the

? Do you stand under-

now?
Not What

Lac, Soc, asked

to

perfectly.
I what would that is say, swiftness this. For

instance,

if I

you

running, playing
a

upon

extends itself is, which instruments, speaking, learnings

For
we

and the
are

thousand of

other

things.

apply swiftness
and

to

actions

the

hands,

feet, tongue,
Is it not
so

mind

ihese
.,

the
Lac, Soc,

principalsubjects.
Yes.

If any
to
a

one

asked

me,

what

this swiftness
I would space

is,

that

extends it For the is

aU

these that

different does much

to

things?
in
a

answer,

faculty

little
to

of time. and

this other Lac, Soc,

definition

things Right, Socrates

valour

agrees that the word

;

the
can

voice,
be

running,
to.

all

applied
is
same

the

definition after the

very

good.
Tell in

Define

then

manner.

me

what

facultythis

is,

that

is

always

the

same

plea-

272
his

LACHES;

OR,

tells him pradence supporting his coura^, the are quickly he relieved, and that his enemies party, and that he has the advantage of the ground.
brave man,

he

will

weaker This
more

that

is

thus

prudent,
than the his

will

you

make who he

him stands lies

valiant

and

courageous

enemy,

his

ground,
and that Lac, Soc.

notwithstanding
too

disadvantages
?
bravest.* of the

under,

without

these

considerations

No, surely; the last is the And, after all, the courage
than That Then who
to

last

is

far less

prudent
Lac, Soc,

that

of the

former.

is true. it follows in his he

an

from

your

principle,that
behaves himself
a

horseman,
and
trusts

engagement
who
wants

good bravely,
a

dexterity of managing
that

horse,

is

less

courageous
Lac, Soc, all the Lac, Soc,
art

than

advantage.
archer,
a

Yes. You other will of the same say orders of soldiery ? doubt.
an

and slinger^

Without And

those, who, without

the their bold

being acquainted
to

with
the

the first
to

of

diving, have
and

who

throw

heads

courage into the

dive,
the

and

are

waters,
than

are,

according

more you, Lac,

courageous

expert divers f
be
so.

Yes, certainly.

Soc, Lac, Soc,

encounter

According
These
are

to

your

But,

after

my all: those much vdth

principleit principles.
artless and
more

must

danger
themselves

inexperienced imprudently than those

of art.

men

who

expose Lac,

the

advantage

Yes, certainly.
But that indiscreet just now, and imprudent patience,are very scandalous
we

Soc,
and

concluded

ness boldnicious. per-

Lac, Soc,

That

is true.
we

And

looked

upon

valour

to

be

good

and

fine

thing.
Lac, Soc, Lac, Soc,
*

grant
do
not
am

it.

And I

you
so

think

it is well

done

Thus,

foolish, Socrates. Laches, by your own principles, you

Laches fall into the
common

and
an

Socrates and

makes

prejudice^ that

Imprudent

indiscreet

temerity

is valour*

OF

VALOUR.

27C tone;
took
are men

are

not not

upon agree

the inth

foot
our

of the

Dorick If
one

for
a

our

actions
of
our

do

words. would

view

addons,
But

I presume heard if he

he
oar

words,

say we he would

quickly

of courage. change his

sentiments.
Lac. Soe, You say right,Socrates. think it fit that do you

But

we

should

continue

in

this

condition

Lae. Soe.

No, certainly.
Are you the

willing we
definition
we

should gave

for

minute ?

act

con-

formablyto
Lac. Soe.

just now
valour

What
That

definition
true

is that

?
true
our

you
our

please,then,

or courage let us shew so

patience. in patience carrying

our

is

If
on

enquiry,that
her without

valour

courage;
courage.

laugh at us since, accorchng to

may
not

for pursuing

ples, princiat

patience is
Lac, 1
am

willing, Socrates,
I
am am a

and such and

shall

not

all I

flinch, though
must
own

novice humour for

in

disputes.
vexed that I conceive that

But
not can-

out

of

explain my
what valour is.

thoughts;
But
the

I think
so

perfectly
I cannot

idea

baffles me,

explain it.
Soe.

But, Laches,
pursues, thing he sees. 1 admit Are you if he it

good
not

huntsman
weary

ought
in

to

follow

the after

animal
every Lae, Soe.
us, to

he

and

himself

running

willingwe
wiU my have any

should better Socrates. and

call Nicias

to

hunt

with

try

fortune

Lae"
Soe.

With Come

all

heart,

then, Nicias,
we are

the

condition
of it.

in, and
rescue

get clear
and

Pray

help your Mends. how impossible it us, by shewing what

that you defined that

You
is for
us

see

to

valour

is,

proving 1 thought Nie.

How this
so comes

it.

all it

along
to
use

this
you

virtue
do
not

amiss. upon

pass, ? ?
you

Socrates,
of what

occasion
and is
so

make weU Nicias

I have

heard

you

speak
Soe*

often

What I have

that,

Nie.
at the
not

often

heard

say,

that

man

is dextrous

things he knows,

but

very

unhappy

at

what

he

does

know.

274
Soc,

laches;

or,

That And

is

very

true.

Nic.

by
is

consequence,

if he

valiant

man

be

good

at

anything, he
Soc. Lac.
what he Do

good
hear hear

at

what

knows.

you Yes, I
means.

him.
him;
I

Laches but I

? do
not

well

understand

Soc.

But
means

methinks that valour

perceivehis meaning.
is
a

As

I take

it, he
Lac.
Soc.

science.

What

science,
do you the
answer

Socrates ask him

? ?
of him.
a

Why

not
same

Lac.
Soc. science

I desire

favour Laches

Nicias,
valour of

and little,
for that

tell him

what the

is

in

science the

playing

your the upon

opinion;
flute,nor

it is

neither

of

playing

upon

harp.
No, surely.
What You is it then ask him

Nic. Soc.

Lac.
what Nic.

well, Socrates

let h\m

tell us,

then,

science

it is.

I say. Laches, that it is the science of things that terrible,and of those that do not surpass our are strength, show and in which it be whether one a steadfastness, may in war, Lac. Soc. Lac.
ot

in other

contingenciesof

life.* !

strange definition, Socrates

do

Why

Why, things.
Nicias

think it so strange ? you because science and vsdour

are

two

very

ferent dif-

Soc. Lac. Soc.

are

pretends they are not. is Yes, he pretends it, which

let
us

foolish.

Then
reasons.

endeavour

to

instruct

him;
but

reproaches
wishes
he that

not

Nic. what has

He
I have

has said

no

design to
may all be of

abuse
no

me,

he

weight, because

himself

been

deceived

along.
not

Nicias

himself

knew that

all the
was

strength
the
run

of

this of

definition;
many

he

understood
custom.
are

only,
For

valour
men

effect

experience

and

example,
more

who than

have those

through
have

dangers,
seen

commonly
as

valiant

who

never

for,

they

have

already escaped
all that
more

those
others.

dangers,
This

they believe
is

any ; that

likewise overcome they may of Nicias; but it is not draws

a

the

sentiment his

of

principle

far

Socrates, who, excellent, as will

from
be
seen

tion, defini-

by

what

follows.

OF

VALOUR.

275 die of
or grief,

Imc. nppear Without what

valiant

It is very
that you

tru^
have

and
not

I Bhall

make

it

spoken
do
not

better the

going
men

any
is

further,
it better

myself. physicians know

than

there

is that

dangerous
?

in Or

diseases
do you

Do

the

most

know
men

call the

cians physi-

valiant
Nic.

No, surely.
Neither
what It is do

Lac.

they

know

give that you it is that is most

same

name

to
to

labourers;
feared in
:

yet
their

be

labours.
all know

the

with is most

all other
terrible them

tradesmen in their

very
it but What

well is that

what may
not

they profession,
and dence confi-

and

what
:

give
the
more

assurance

they

are

valiant

for that. of Laches?

Soc,

For

my Nic.

part,
It

Nicias, of that criticism say you, I thmk there is something in it.

certainly has
so

something

in

it,

but

nothing

of

truth. Soc, Nic,

How

?
he

Because than

thinks
to

that

of

diseases,
of it the
to

say

that
certain

unhealthful.
more
:

It is

very

more physicians know a or thing is healthful that they know nothing

for,

in

good
knows of

earnest.
whether

Laches,
his of

do

you

imagiue
has And
to
more

that
reason

physician
be think be
more

patient
of sick

afiraid that

health
are

or

sickness?

do

not

you ?
there

there

abundance
not

whom
to

it would cured
that

advantageous
you
not

to

be

cured, than
to to

be and

Dare
are

say that abundance

to

it is of

always good

live,

people
are

whom

it would

be

more

advantageous
I be
am more

die. there
some

Lac,
would Nic,
to

persuaded that happy to die.

do who you think that

people
seem

who

And
those who

the

things

that

ble terrisame

would
rather

live, willingly
die.

appear

the

to

those Lac,
Nic,

had

No, doubtless.
And who

wijl

ypu

be

judged by
in the

on

these least of

occasions
see

? it.

The

physicians. They do not People of other professions know It belongs then only to those of terrible thmgs; and science
Soc,

into
matter.

nothing
who it
are

the

skilful whom

in I

the

is those

call

valiant.

LacheSf

do

you

understand

what

Nicias

says ?

275

laches;

or,

Lac.
there is

YeS;
none can

I understand valiant know hut

that

according to xha prophets : for who

advantageous

reckoning
else
to

hut than

prophet
to

if it he ask

more

die
a

live ?

And

I would

Nic,

If you are not, How then ? Do

to

Nicias, Are you you, farewell valour. to your

phet?* pro-

prophet
those Lac, Nic. for the

know he

himself
can

think it is the of a husiness you in things that are terrihle^ and in steadfastness whose I is of

wherein

shew and

?
is it else valiant the

Without
Whose husiness that
are

douht,
! His of
to
a

husiness

?
man

of whom

speak,
only
it he it is
to

the know

prophet
as

signs
in for

of

things

happen,
you
man,

deaths, diseases,
in
more war or

losses,
other

defeats, and
comhats;
than
are

victories,whether
do

and another
or

think,
to

that

for
more

judge

which

proper of all those

or a

him,
Never

accidents

less

advantageous
the least I

to this

man

that

had

any

prophet

thought
cannot

of

such

thing.
his
ing; mean-

Lac.
for

Truly, Socrates,

comprehend
there of This is neither
men,

nor name

according to other sort physician, nor any of valiant he applicahle. can

he has
: an

his account,

prophet,
whom person, to tell the

to

valiant But
to

of you
that
to
as

whom my he

idea,
he

must

then
not

he

God.

thoughts
knows
not

Nicias what

has

the he

courage

confess,
and

says;

only quibbles
I could but

shifts

conceal

his if
we

confusion. had
we

You

and

have
to

done hide
a

much,
this of

had

nothing

else in view If be
cause we were

the

contradictions conduct
to

fall into.

before
;

might perhaps
entangle
purpose ?
a a

reasonable
;

it is

judge, a piece

cunning
ours,

bad

but

in conversations
to

like vain

to what

is it to endeavour

triumph by
let
us see

discourse

Soc. Nicias and

Certainlythat is does not pretend

you merely for

very say

ill

thing

but

if

whether

talking
he
we

something to the purpose, do not by accusing him of injure him Let desire him to talking's sake. us
to to
us more

explain his thoughts

has wiU
reason on

fully;and
will be of his

if

we

find
;

that

his
to

side, we

mind

if not,

endeavour

speak better.

Laches the

jeers

Nicias he

liere
was a

in obscure very
one

terms, because
he house.

of his had
a

to

di?iners

; for

respect for all diviners, and

kept

religriousman, always in his

respect great

OF

VALOUR.

277
if

Xtoe,
aaked
Soc.

Ask

liim

yourself, Socrates,
of him. argue it
:

you him

please;
hoth

I have

questionsenough
I will

do

I will

with

for you

and

me.

Xac. Soc.

you Tell me,

also for

If

please.
I pray

speak
which

l^ledgeof
one

Laches,

you, Nicias, or maintain do you

are

rather that

teU

us,

for

valour of

is' the
in

may

things that some testify

maintain

terrible, and
and

assurance

things f confidence
is not either

Nic. "Sbc.
to

Yes,
You

I do

it. this

maintain of

also, that

knowledge
known

given
to
can

all sorts

physicians,or
valiant said without

people, seeingit is to the prophets, and this knowledge.

not

the be you

yet that
Is
not

nohody
this what

Nic. Soc.
"

Yes,
Then

doubtless.
we

That

it is not

may the same

apply

the

proverb
wild
sow;

in

this

case sow

of every

every

wild

is not Nic. Soc.

valiant

and

courageous."
from
wild
sow

No, surely.
It is evident the

this, Nicias,
of Crommion* said have

that

you
was

are

fully
rageous, cou-

persuaded,
teU
as

that

not

whatever

the ancients

of her.
:

I do who

not

you
you

this

in

jest,but
not

do,
or

must

of the

good earnest necessity admit

men are

in

he

speaks

beasts,
many who

grant,

that

in any courage and lions, leopards, boars, know

of

things wMch
maintains that
one

most

ignorant of.
you say it
are

Besides, is,
bom
must

he

that

valour

is what

also

maintain,
valiant Xac.

hons,
is

buUs,

harts, foxes,

equally
to

with

another.

By
TeU
which

all that
us are

sacred, Socrates,

beasts,
more

truly then, Nicias, generally reckoned

than
we

you full of

you do

speak

ration. admithat
are

beUeve courage,

common

understanding opinion, and

or

dare

maintain

that

you go have not they that I

against the courage?

not

Nic. either

in a I tell you beast or man, or

word.
any

Laches,

do

call

thing whatever,
try Nicias, and
that his had hero for
to

that

through
him hurt yaliant in his

The

aim

of

Socrates
him
sow

is to fear

shake would been

opinion, by making religion : for if the wild

eoorageous,
nor

principle
not

their and

of Crommion
so

Theseus

is not

great
the

having

overcome

her|

Hercules

for having defeated

lion of

Nemea.

278

LACHES

OR,

imprudence
valiant senseless. who

or

ignorance fears
and

not

the

things that
all

are

rible, ter-

Alas!

but I call them ; courageous do I call think that you fear

to no

fearless

and

children,
and
rageous cou-

through imprudence,
?
In my
are

danger,
without

valiant

opinion,

be

fear, and

to

be

valiant,
more rare

two

than
more

different things : there is nothing very valour accompanied with prudence ; and than

nothing
property
children.

common

boldness,
and you

audaciousness,
;

and

intrepidity, accompanied
of
most
men

with

imprudence
of and I

for

it

is the

and those

women,

all
most

beasts

and

In

word,
and those I

whom

people call
the
name

valiant,
valiant

I call rash

fool-hardy; and
who
mean. are

give
and

of

only
the Do
as

to

prudent
how he
man

wise:

these

only

are

persons you if he
see,
were

Lac,

Socrates,*
the

offers
;

incense he

to

himself,
to

only
for

valiant

for

strives

rob Nic.

aU

those,
is I

who
none

pass
of

such, of that
and
I

glory,
do
not
are

That

fret

yourself,
and

know if you

my that

design. Laches;
you say
in
me

you

Lamachus,f
the
same

wise,

be

valiant.

dent pruof many

of

our

Athenians.

Lac,

Though
not,
and Do

I lest

could you

answer

you
accuse

yet

I will

should

your of

own

way,
iU-

being

natured
Soc,

detracting.;^
not

perceive that
friend
of

say Nicias and

so.

Laches,
learned Damon

see

hath that

these is

plainlyyou do fine things of

intimate those kind

not
our

Damon,
the

the

friend of

Prodicus,
Lac,

ablest

of all the

sophists for
a

distinctions.

Oh,

Socrates,
of

it his

becomes vain

sophist

make

ostentation

subtilties;
the

very but for

well
a

to
man

undertook

Niciad, who he least at saw nothing but where an safety, apparent and who, to act by waiting for opportunities safely, did often let them the character him of a cowardly, man, slip; which procured and executed bin although he undertook things well, performing
were

Wisdom

and

prudence

true

character

of

part
t Nicias

always
It is and

in

an

admirable who
in

manner. was

that

Lamachus

general

of of

the

Athenians
where

with

Alcibiades

the

expedition

Sicily,
take that
me

he.

was

kiUed.
X The
the tribe down Greek of
'* lest you should says, Axionides :*' for the people of

copy

for
were

man

of

tribe

much

eried

for their

railing temper

and

ill-nature.

280

LACHES; to

OR,

evil expectation of an opinion.Laches ? Lac, Yes, perfectly.

come.

Are

you

not

of

tliis

Soc.

This that the

are

then

is

our

opinion,
understand
one

Nicias.
the

By

those
come

things and by
we

terrible, we
those

evils to
some

things wherein
good,
I admit the
or

understand appear
our

things
at not

may which do

shew
are

assurance, to come,

also appear

and you

which admit Nic,

Soc.

least

not

ill.

Do

definition,or
it.

Yes,
Then

knowledge

of

those

things,

is

what

you

call valour Nic,

Yes,
Let that

it is.
us

Soc. upon
Nic. Soc.

go

to

third

point, and

see

if

we

can

agree

also. is that shall

What You and

?
hear in
one

Laches
from how know upon it is time

I)
;*

that

presently. all things

We science

say,
never

(that is.
differs
to

itself

it is not

thing, as

things past,

know

they passed ; another, as to the things present,.to how they are, and how they happen ; and another the things to come, how to know they will be ; but for example, as to health, let the always the same :
be what the it
same

will. Physic
art

never

differs from of

it itself, that healthM

is

always
what

that

judges
and in is what the
now can a same

it, and
be

sees or

has

been,

what

is,
what

vriU

"inhealthfal. what
come.

Husbandry
come,
as

manner

judges
of what

of

has And

of
to

come,

and well

will will

war,
art

be
to

believed,
what is

that

the what

you of

very General and of

and testify,
itself is to
to
come

extends what

all,
;

past,
no

is

present,
the
art at

that
on

he
the

has

occasion has it

for

Divination^
as

but

that

contrary
would

command,
understand,

knowing
in

what

Socrates be
to

make of
not

Nicias

that

defining valour

to

the
come,

knowledge
he has

evils

things that are terrible, that is to say, of in his definition; for been large enough
to

knowledge
what is to science. and valour than of

extending
come,

itself
must say,

what all

is

past, what
extent,

is

present, and

valour
we

have that

that

if it be of

truly a
evil
;

Then all the

must

it is the

knowledge
is, and been,
this is all that and
:

all the be what

good
no

that
to

hath

been, that
of what what
use

shall of that

ibr

ought
of what

less
be.

judge
But of

has

is,

will

Socrate*

will make

plain by

and

by.

OF
"

VALOUR.

281 Is
not not

and liiqroens,
itseu
express

-what in
that

ought
?
For

to

happen.
it commands

the
that

law the

diviner

shall command
the

the diviner.*

general, hut
Is
not

that this

the
we

general
say.

shall command Laches?

Lac. Soc. you

what

Tes And

Socrates. certainly,
yon,

Nicias, do
is you

you

also

say

as

we

do, and
same,

do

agree, that equally of what

Nic.

knowledge, heing always

past, present,
say
;

the
come

judges
wise. other-

and

to

?
he

I say Tou

as

for

I think

it cannot

Soe. is the that

are

admit

then,
of Is not

most

excellent
are

Nicias,
?

that of

valour those

knowledge
not
so

things that
that

terrible, and
you say

what

Nic. 8oc.

Yes.

Have

we

not

agreed,
come,
we

that those

those

terrible,are terrible,and

evils to
in which

and
can

things things that

assurance,

that
are

are

not
some

shew

some

is

good

that We And
to

we
are

expect.
itself
and

Nie. Soe.

irhat is
is

agreed upon it. that knowledge, does not extend but also to things present, come,
to

only

to

to

what

past.
jVtc. I agree
Soe. of it.

Then

it is not

true, that
are

valour of

is

only

the that

ledge knoware

things that
;

terrible,and

those

not

terrible

the good and the eril only know but extends far as that its.jurisdiction that is to come, as it also judges of what is past, and of other sciences, and of what is present, and, in a word, of all things, whether for
not

it does

th^

be

near

at

huid,
to

or

at

distance.

Nic.
Soc.

That Then

seems

be

true. to
us us a

valour, but

you have desired we

seems

only defined to give you

to me, not

the

third

part

of of

fiill definition
to your

it: at present it it is the

that, according

ciple, prinare

terrible and

not

knowledge but terrible,f

commanded

only
of

of

things
all

that the

also

almost

good
geYiedition con-

If the

diviner

the

general, he
that the

would

then

be

ral himself.
t

Socrates
to

will

have
the
man

ns

understand,
and
on

valour evil that

puts

us

in a

attract

good,
and

to

avoid

us,

on

the

part of

the

part of

God

happen may for it gerve may ;

to to

2S2 and all the

or

laches;

or,

evil, at
after. do

what Have

distance you then

soever

before

they he changed your

has all

from

us,

opinion,
the
extent

Nicias
Nic,
f ou

? what

you
to

say
me,

?
that valour

It appears
for it ? That

claim Soc.

being granted, do
been,
such that
a

wants

the do

part any evils that have believe,

think that you all the of virtue, if he knows

are,
man

valiant and

man

good
be

all and

and
can

that
want

may

you

that

temperance,

and justice,
a

sanctity ? he to whom prudent precaution against all the

him
on

alone evils

belongs to use that may happen

in
a dition conpected, ex-

it

to

the draw

part
from he

of

God,

and

to

put

himself

to

thence
knows and say, how

all the he

seeing
both towards Nic. in it.

good that can ought to behave

to

be

himself

man

towards

God.
seems

What

you

Socrates, part

have

something
is virtue in

Soc.
all its Nic, Soc. Nic, Soc.
true.

Valour

then

is not

of

virtue, but

parts ?
So Yet "We And it
we seems.

said, that
so. we

it

was

but

part
not

of it.

did what

said then

does

now

appear

to

be

Nic, Soc, out what Nic, Lac,

I admit And

it.
we

consequently, Nicias,
is.
so,
seems

have

not

yet found

valour It Yet

Socrates.* have
me,

I should you you

thought,
when found have

contempt
that

showed would

my I

dear
was

Nicias, by

the
,

answering
out

crates, So-

it

better

than

correct wise

what

is past, to

dispose well
to

of
come.

what

is It is

present, and
so

to

use

is precautions against what it. shake that can nothing * Nicias does not comprehend his finger, that touch with almost each of its parts
is virtue

solid

principle,
him
that

that
virtue

which
cannot

Socrates be

makes

divided,
without

and

entire. there Nicias

Valour is not and

one

is.not
of

without these
not

temperance,
valour.
this

sanctity, and
But how
comes

justice, and
it that

Laches
used to

do the

understand

language
of who will had be

? It is because had

they

were

unhappy
false it in

distinctioiu

sophists, who
rained

filled

tbci-r minds

virtue, by dividing
more

and the

explained

at

large

in

notions^ and pieces. lUi following dialogue.

cutting

with

their

OF

VALOUR.

283

Imother: of

and

Damon's

the assistance great hopes that, with have accomplished it high wisdom, you would I had

very well. Cheer Nic,

up. you

Laches,

that very

is admirahle.

You

think

it

nothing

that

appeared
I appear

valour, provided

as

nothing
blameahle,
whidi thct humour
to

hut you
so

that; and
have
me

when is

ignorant of what relates to gard ignorant as yourself ; you rehelieve yourselfno way you for a companion in the ignorance
men

scandalous

to
never

of
to

quality :
I any
am

but

that but

is ways al-

of men, others.

they
For If I my
am

look

themselves,

part,
shall from

I think in

answered I do

differently innot

^well.

deceived

thing,
whom

pretend

to

be

I infallible, it be

undeceive

myself, by taking
:

instruction,
so

whether

Damon,
others my
to

willing]yridicule, or
I
am

irell instructed,
for
not

any I will communicate and you

seem

from

and

you when
to

would I
am

knowledge
me

you;

envious,
for

to

have

great
you

need
will for sias

of instruction. And you, the

Lac,

Nicias,

if

we man

may
:

believe In the
mean

you,

suddenly
all this
to

be

eighth wise
and
our

time,
Meletion educaas

fine rid

reasoning, I
of
us

advise

Lysimachus

and

get

of my

their my

children, and
children
were

part^ if
so.

for the good counsels Socrates fix only upon ; old enough, I should

for
once

at

do

Nic. take
care

Oh
of and
as

as

for

our

I agree with you. need not look children, we

that

If Socrates
out

will

for

another will when be

master,
so

am

ready
take

good
to

to

give him charge of him

to

my
:

son,

if

he

but
me

always,
to

speak
and you
so can

him
me

of

it, he

recommends

other

masters,
if

refuses have

his
any
more

assistance. power for you.

act
over

Try then, Lysimachus,

him,
and if he

will have

much

complaisance
It would
be what say
an

Lys,
entrust

of would

justice.For
not

my
to

part,
many suffer

I could

to. him
do you

do

others.*

What
to

then, Socrates?
and will them virtuous

be

prevailed upon,
to

will you take you

yourself
of

charge

these

children

make

This woald
a

passage

must

not

be

translated

as

Des
no

Serres

translated
of did

it.

^I
of

give him
; that
nor

more." would the

Lysimachus
have offended

had

thoughts
who

speaking
not teach

salary

Socrates,
bear
more

for money;

does

Greek

expression

than

I have

said

284

LACHES;

OR^

OF

VALOUR.

Soc.
not

He

must to

be make in

very

strange
as

and

cruel
as

man

that

will be.
tomore

contribute my

children conversation
more

honest
we

they
now

can

For

part,
I had I

if

the

have

had
rest to

gether,
ignorant,
me

appeared
have
to

learned,
you you
see

and
had

the
reason

would

thought
:

choose that
we

preferably
all under should the

others the I of
am

but

very

well,
and

labour

same

uncertainty
I think

perplexity.
that neither if it
:

Then
one

why
nor

be
us

preferred?
deserves about
to

other if I

preference give
all these
nor

and,

be I

so,
am

consider
of for should for
we

not
we

you

good
the

.advice

opinion,
ourselves,
spare I
now

that and
no

should
then expense, for

seek

best

master,
for in the fbr that the
state

first end world

children,
any

and
else in
us

thing

shaU
are.

never

advise
If any
we

our

remaining
derides

wherein
BtiU the the
to

body
will says, And

going by
bad
at

school

at

these

years, who

defend
that it is

ourselves very

authority
poor
can

of be

Homer,

for all

to

shame-faced.'''
we

thus,
not

by only

laughing
of

they
but of

say, these That my

shall

take

care,

ourselves,

children.

Lys,
and
have Do
to

counsel, part,
the

Socrates^
older
at

pleases
am,
same

me

infinitely
desire
our

well
I shall

for
to

I the
come

the time
to-morrow

more

instruct
as

myself
have do
not

with

children.

then my

you
;

said,
fail

morning
you, have end. that
we

early
may upon;

house how time I

to

therein,
what

I
we

pray

advise
it is

put
this
not

in

practice

resolved

that wiU

conversation fail

should

Soc.

therein, yetj

Lysimachus

will

be

with

you

to-morrow

morning

early,

if

it

please

Qod.

"

In

the

17th

book

of

his

Odve"

THIb

ARGUMENT

OF

THE

RIVALS.

This

dialogue
it

is entitled^ The
name.

Rivals

for

the

ancients of losophy. Phivalent premis"

quote

by

this

It

is

moral,

and

treats two
:

Socrates among
the
a

disputes here people young

of all the
name

against
of his fancied And

errors some

time that

understanding
consisted
that
to

passage

Solon,
sciences. of

philosophy
behev-ed

in

knowing
the
arts
was

others
a

deserve
of

Philosopher,
was

superficial
All of that universal argues

knowledge they
scholars
very who

and
to

sciences

sufficient.

desired,

could

acquire the judge of every

those it
two

reputation
thmg.
there
to

Socrates He is be

the

soUdly against latter, in making

than
to to

principles.
that

overthrows
more

appear the in

nothing
a

ridiculous
man,

fancy
he

philosopher
each the

superficial
that of like food who
are one are

inferior
none.

masters

science,

and

consequently
a

fit for
as

And

refutes
the

first, by insinuating
so

too

much and of

food

hurts

body,
the from soul
a

too
;

great

heap
of he that of

science
that

knowledge
it. The he

hurts

whose
measure

health,

the

body, proceeds
most

just
is
not

that
knows

is

given
most,

skilful knows

but Which

who

well
mind age,
:

the of
a

always things
fine whose That he had

necessary.
of the
most

puts
men

me

in

saying
works he

learned
known

of admired
as

this

and

universally
have
much been
as as

and

he

said,*

should read
as

ignorant

many

others,

if
to

they.
are

There

millions and
which

of

things
instead

useless of

lead

us

to

true
our

philosophy,

advancing,

retard arts,
called of
to

Philosophy is something greater than progress. which is commonly admirable that than more
sciences
;

and the

for

nothing
can

less

than

the
us

knowledge
to

things
first,

dxvine

and

bumiuiy

dispose
"

submit

the

Mr.

Le

Feyre.

286 and and and grow

advice
to

THE

RIVALS.

guide justice;
and
to

and
so

govern that in
we

others may be

by

the

rules
to
our

of

prudence

useful and
one

to

ourselves,
flourish. another
master

opposing vice,
It is

by
a

this

that

neighbours to malcing virtue friend gives good

by
a

this

the

word,

by
that is

this

justice; magistrate executes his house of a family governs and, in : the his people. These are king governs
;

by

this

truths which

Socrates very

teaches One he

in

this

short

conversation,
mon's is Solo-

valuable. that
me

would heard

disciple, and
from his mouth
:

had

say, that he wisdom what

spoke

"To

and

strength
that the

it is laws

establish and

belong counsel, equity,prudence, that givers lawthat kings reign, and by me that it is by me princes command, ;
of the earth decree

powers

justice."

THE

RIVALS.

Socrates.

I went

the

other

day
the of the upon

into there best them

the
some

school
of

of the the
gether, to-

Denis, whoteacheth
handsomest
young

learning. people, and

observed
understand
me or

I found of

famihes

of

city.
;

Above
but it

all, I
could
not to

two

disputing
of their 6f

subject
some

pute disthe

seemed of

to

be

points
they
were

doctrine

Anaxagoras

Oenopidas,
marking
out

for

ing, stoopand
to

drawing circles, and

motions know
sat

certain

turnings
curious
man

of the heavens

with

wonderful

attention;
to
a

what

it was, friend asked

I addressed of him
one

myself
of those

young
were

who

by me, a together, and

?
to

who

disputing
great
said
tion atten-

what the

occasioned discourse
so

this

Is

the

subject of
a

great,

I^

as

require such
Yes,
answered with

but

all their

application. he. They are talking of heavenly things, philosophy they only speak folly.
answer.

serious

Surprised at
think it
was

the

How,
to

said

I, my

friend,
How
man

do

you

it

fooHsh

that

you seated by

a thing speak so harshly ?

be

philosopher ?
Another my find in young

comes

that
to me.

him,
to

and

had will
;

heard
not

question,said
your
account

In truth, Socrates, you

yourself

that

man

and

asking

his

applying opinion of

in

288

THE

RIVALS.

you continued pliilosophy,

answered

he.

Do

tliink

that do

good

is

particularto

I,
do

or

things? For is as good,

neither
fine

example,
as nor

you
or are

find it in other you the think love of exercises

it is

fine,

you
of

good.

In

jesting merrily; for and good ; but very

neither
the the
one nor

the you, for him, as the other.

my love

opinion that opinion, answered

of exercise is very of his you

it is

he,
fine is

speaking
And do in

rival, it
mind love

believe, said
a

I,
do

that

love

of

exercise Without

consists

having
he
;
as

to

aU

exercises that know those aim

?
is
to

doubt, said

the in

of
a

wisdom,
mind think
to

say,

philosophy,
I

consists
asked
to

having
do
you have

all

that

things. But, who apply themselves

that of the health

him,

exercise

other any without other number Would be in

than

of their

body

No,

doubt,
And

said

end.

of exercises it be

themselves to no they propose consequently, said I, is it not the great that makes people enjoy health?

he,

he, that possjble, answered only good health by applying himself f

that he had
are

one

could
few
ercises ex-

to

Upon

thought
come

of

stirringup
to
:

little,that
he
to

might
in you

exercises

my then

my assistance

champion
with my
me

a
perience ex-

directing
I, when

discourse

him,

rival

why speak of
number

silent, said
Do

great
other such

art 1 your of exercises

you also health that cause that it is caused

hear you your believe that it is the ?

Or,
the

on use

the

hand,
of them

do
as

you

think

by

of

yourself
For my
as

shall you much too nor

think
too

fit, and
little?

by
I is

neither

cising exer-

part, Socrates,
I have what the
common

he

answered,
that there

am

still

suaded, permore

always been,
health his
:

nothing
that

true

than

proverb
is not

exercise That

causes

good
with every does

says, this a fine

moderate of it ?

proof

man poor know to

appetite
as

and
a

sire application to study, and his dething, see how he is ; he has lost his not sleep: he is as stiff as a stake and

dry
At
our

as

match. words the

two

these

young
I

men

began

to

laugh,
do

and

philosopher blushed.
his
to

Seeing
18

confusion, then, great

said
nor

turned
Do

towards
not

him: What
confess of

pretend ^"^ou
neither

I ? the

the

small

you number

that it

exerciecti

THE

RITAL8.

Uiat

cause

liealth; but
middle
do with
to

moderate

exercise^ and

keeping
my

in the directly

If I had

way him

resist this ? you make only, said he, I would Will

to

Egood, I
what

and
haye

I find

myself strong enough

even

advanced,

he you, confess but

fii^firom Socrates, I wiU then, that

the

is

though much But with being a dangerous enemy. not dispute againstmy opinion. I
the
causes

to prove less probable;

it is not that with

great number
health.
I ?
as

of

exercises,

moderate

exercise
same

Is it not

food, said
the that
same,

He

and
that
was

I made relate

him
to

confess

to

all other

agreed to it; things

that
or

the and

body:
in
no

it the

was

the

just medium
too

useful,
as

wise
to

too

much,
said

little.
tity quan-

And

to

what
that

relates is

the

soul,
is

I, is it the
or

of food

given it

which

useful,

is it

only

just measure
It is the

just measure,
I,
the said
are

said he.
not

But,
those

continued

sciences
He is

of

the

number
it.

of And

foods

of

soul ?

acknowledged
not

consequently,
of sciences which
is

I,

it

the
but
too

great
the much

number

that

nourish

the

soul,
from

just
and

sure mea-

equally
it.

distant

too

Utde?
He To

acquiesced in
whom
then

should
know

we

reasonably address
is for the is useful the

ourselves,
measure

continued of food

I,
and
that

to

exactly what
that
be
to
a

just
a

exercise it must And

as

body ?

"We

all

agreed
dt
we

exercises.

apply

ourselves

to

physician, or to to sowing of seed, to whom know that just measure

And
to
or as

master

should

To

husbandman

without shall
be
we

doubt.

to

other the

sciences,
medium
in

added,
that

whom

consult

know

just
them three

must

kept in
that,
and
we

sowing
found

planting
all

the

soul?
full of

Upon
doubts

ourselves

equally
come over-

uncertainties. said
our

this
two

I difficulty,

Seeing we smiling, shall

assistance,
says
v.

cannot
we

call those
shall
we

studious
to
the

youtlis
call them,

to
as

or

be

ashamed
*

Homer

of

Penelope's lovers,*
the lovers of who

In

2l8t

Bool^

of the

Odyss.
in

285. the the

Penelope
was

openly testify the

yet

known
to

to

be

fear they were Ulysses, should

that

bend

beggar, bow" whereof

not

Penelope

be

the

reward.
O

290 wbo
that net

THE

RIVALS.

being
other I
saw

able

to

bend
it ?

tbe

bow^
of

would

not

BHoyi

any When

should that

do

they despaired
another that
that
a

finding

what

we

sought for,
I, shall
For
nor we even we

I took fix upon

method.

What

sciences, said
to

philosopherought
ought
not to

learn t

have the learned

agreed
man,

he

learn

them

all,

greater part.
most

Our

finest, the
the honour least than

greatest
the
to

honour
to

answering, said they t)ught to be the agreeable, and those that could do him and that nothing could do him more ;
to

seem

understand
;

all

the
a

arts,

or

at

most

considerable all the

not
arts

and

that
were

thus

philosopher
of
an

ought
man's

learn

that

worthy
that

honest

knowledge; understanding, but

You
one

only

those that

depend

those

also

depend

the upon craft. handiupon

mean,

continued
a

I, for example, the joiner^strade:

or

That
the

may is
art

have
a

trade

able joiner for five very that manual depends upon

six

marks.

labour.

And

of

architecture
cannot

depends
an are

on

the
for

understanding.
ten

But

you

have there of

architect
among

thousand Are had

not
swered an-

"drachms,*
these the
me

for
sort
;

few

the

Greeks.
When

arts

I asked could

you him, if he
two

mean?
did
not

he
it

think

impossible
more

that learn

a a

man

learn

arts

perfectly; and
the
not most

much

great number, and Upon that, he answered:

It is those
;
as

those do

difficult ?

Socrates? should
know

not arts

my
as

meaning
that he

understand mie, you that a philosopher

the knows
those and may also

perfectly as
what
men

masters,
them
masters

who

practise them gentleman,

better than
so

it is sufficient
to

Uke

understand
sort

say
able
to

give his
that
or

vulgar opinion, to the

a

the

of

be
it

end and

that

he

make

appear,
is

he

has

done
And

very in relation stiU

fine
to

delicate
arts.

taste

of all that

said

those

his meaning doubting what said, see was, I if I apprehend idea of a pray philosopher; you, your that a philosopher should be the same in the you pretend

I,

Pentathle the
*

or

champion,
with

who
or

does the

five

sorts

of exercises for he
in

in

academy
For 100 time.

the

runner

wrestler;
very
scarce

is

over-

crowns.

Architects

were

Greece

In 8e-

crate8*s

THE

RIVALS.

291 the

come

by
to

all those

champions
holds
all the but other

in

exercises
rank who

that

are

proper

each,
him.

and

the

second

after them
enter

whEst list

he

is above

champions

the

is the effect which against you who follow it ; those pretend philosophy produces upon in the knowledge of every art, they are truly below masters but who they are superior to all other men pretend to must we judge of them ; so that, according to you, who in conceiye a philosopher, as a man thing every is below the that master professesthat thing. This, I bdieve, is the idea you woiUd give of a philosopher. Very well, Socrates, said he, you have admirably well is nothing more there comprehended my 'meaning,and just than your comparison ; for the philosopher is a man who does not keep to one thing only Hke a slave, so as to do, in order to carry it to neglect all others : as tradesmen he the last perfection,but indifferently appHes himself
to

Peiiiaps that

all. After
this
more

answer,

as

if I

still desired
him if he

to

know

his

meaning
men were

clearly,I asked
or

beheved

that

able

useful

useless.
to

believe

them

be

very

useful, Socrates,

answered

he.
If Yoy

the

able

are

very

useful, replied I, the

unable

are

useless. He

agreed
are us

to

that.
the

But, said I, are

philosophers useful
answered he.

or

not

They
Let examine

very
see

useful,
be

then, replied I,
it
can

how

that

if you let us say true, and those philosophers,who hold should be

so

only
useful

the
;

second
for

rank what

in any

thing whatever,
said,
in

by

philosopher they profess.

He

just now you is inferior to tradesmen

it is clear all the

that

the

arts

which

agrees to it. said I, let Now,

were

us

see,

if you

or

any

of your

friends

sick;,
that
to

tell me, inferior

I pray
man,

would you you, would send or you

or

cisdla
for

philosopher, a sician phy-

recover

For

Ah

my ! do

part,
not

your I would

health,
send

that

of your

friend ?
he.
"

for

both, answered I, you

must

tell you

me

that, answered
rather caU.

choose

wliich of them

would

292
If you

THE

RIVALS.

take

it that

hesitate, hut
And
a

would

said way, much rather in

to

he,
of would

I think

no

one

would

call the the

physician.
sea,

if you were furious tempest, of your

the

middle

tossed ahandon
or

with the

whom
to

you

conduct

ship,

the

philosopher,
he. in the
not

to

the

pilot?
To Thus the

without pilot,

doubt,
storm

said and

then,

both

in

sickness, and
master

in

all
one

other
of

things,while the artist or those things is present, is

?
"Would he
not

of

every

the
a

philosopher
dumb person

useless
So And useless have
are

be,
he.

as

it were,

very ?

it seems,

answered

consequently, replied I,
man
:

the

for

we

have able

artists
are

philosopher is a very in every thing, and we

and it. that others
to

agreed
not to
so.

that He

the
was some

only useful,
to

dbliged
other ask
so

agree

Shall

ask
me

you

think
me

you rude

to

things, said I, and questions ? many

he.
we

I sume prewill not

Ask

what

you

think
more

fit,said
than that

I want
we

nothing

should

settle
on

what
the
care

Have not we alreadyagreed on. side, that phUosophy is a fine thing one philosophers; that philosophers are able
men are

have

agreed
;
men

that
;

there

that
;

i^ble
on

useful

and
we

that have

unable

men

are

useless

and

the

other

hand,
when
we

useless,
of every

have

agreed people at
Is

that hand
not

philosophers
that that
are

are

masters
we

particularprofession.
to

what

have

agreed

It is so, answered he. And consequently, seeing philosophy, according to is

only

the among

knowledge
men,

of

all

arts.

Whilst will
not

arts

you, shall

flourish
lustre

the

philosophers
the

have
will

them; on among useless. But, believe

we

contrary,
me,

they

any be together al-

the be
a

not to

what meddle

have with

fancied all arts,

and
to

to

philosophers are philosopher is not

one's life in is it to

and

spend

shops
learn noble. take

stooping
many

working like a slave. things : it is something more

an

and

Neither sublime and those and

and
who
mean

For
upon

such them

is shameful, application
are

it

only
to

called
see,

mechanics if
are

men. tradesanswer
me

The

better

speak

true,
qim

Airther

pray

you;

who

those

that

discipline

THE

RIVALS.

293

hone

well ?

Are

not

they

such

as

can

maike

him

ter? bet-

Yes.
And is it not

the

same

with

dogs
makes

Tes.
Thus
one

and

the

same

art

them

both

better

Yes. But
that
art

which
same

better^
bad ?

is it the

them and makes them, disciplines those that are know we by which

Or

is it another it is the the

same

?
same.

No" said he,

Will
art

you

which

say makes

thing
better,
and

of men,
is it the knows

repliedI
same

The that
are

them

with that

which

reclaims
and those
same,

them,
that
are

which ?

those

good,
Does

bad

It is the

said he.
which

the art which

and

that

judges of judges of one,

many,

judge
it

also

does

also

of one, judge of

many?
Yes. Is' it animals that wicked it not call ? the He
or are

same,

said
to

I,
it.

of

horses,
say

and

of

all

other
call the

agrees
art

But,
who

I,

what

science
that

which

chastises

and

you reclaims laws which

do

in

cities, and
And is
not

violate
art

the that

Is

judicature? justice?
doubt,
said

this

you

Without

answered
art

he.
serves

Thus,
the

I,

that

which
to

the them

judges
know

to

correct
are

wicked,
and

serves

also
are

make

who

wicked

who

good

Assuredly. And the judge

more

who

knows
cannot
so

one

of

them,

and ?

he

who

know

many

also know may of them, cannot

know

one

Is it not

I confess

it, said he.

also horses

Is it not
the other

true, said
that
are

I, that

horse

which
not

knows know

not

good
as

or

bad,

does

what

he

is himself

? and
to

I say

much

of all other

animals.

He
-

agreed good
he
be

it.

Then,

added
or

I^

man

who
not

knows also

not

men,

whether of himself

they be though

bad,
man

is he

ignorant

294
It is most Now foolisb
To
not

THS

RIVALS.

tme,
to

said be.
one's

know

self, is it

to

be

wise,

or

to

be

? foolisb.

be

And
wise. tbe

consequently,continued
Tbus tbe of

I,

to

know

one's self is to be
tbe
us

precept
and

that

is written

temple
to
us

Delpbos,
cbastise
we

Know

thyself
^

iqpon exborts

gate of

to art
:

apply
that the

ourselres
teacbetb

wisdom
to

justice.
mkL reform
to know

It

is tbe tbe

same

wicked

By

rules of wisdom
That And
seems

learn

tbem,

and

ourselyes

also.

very

true, said

be. wisdom cities

are

consequently, say I, justice and tbat wbicb makes tbe same tbing. And is tbe just punisbment of tbe of good government tbat tbe occasion ? He agreed to it.
Wben is
a

but verned, gonot

well Is

wicked.

man,

say
man

I, governs
?
Is be
not

state

well, wbat

name

given
Witbout Tben

to

tbat

called

king

doubt. be governs tbat tbe

seem.

by
same

tbe

royal art, by tbe

tbose
we

art

of

kmgs
of 7

and
So

is not

witb

just spoke

it would
a

Wben is

private man
him? 7
Is

eovems

bis
not

bouse
a

well, wbat

noma or

given to good master

Yes.

be

called

good

steward,

By

wbat
art

art

does

be

govern

his house

well ?

Is it not

by

justice? Certainly.
Tben
it follows

the

of

just,and
and He Wbat the

king, poUtician, steward, master, and tbe wise, are one same tbing ; and that wisdom and justice, but royalty,poUcy, economy, are one
but
same

tbat

art to

?
it.

agreed
a

tben,

continued

when
or

others

physician shall ^all speak of

that
cannot
a

philosopher be asluimed speak before him of distempers,

a

I,

shall

their

arts

ashamed
that he

he

does

not

understand

say, what

shall

be

be

they

say,

and

magistrate,
art,
he

give bis advice ? So also when a king, a poUtician,an economist, shall speak of ti^eir
not

should
nor

be

ashamed of bis

tbat
own

be

cannot

understand

them,

say any

tbing

bead.

THE

TNTRODUCTION

TO

PROTAGORAS.

After

Plato
of had

had,
false

in

foregoing
that

dialogae,
in
of attacks

given
his

specimen
and he
that here

the

notions
the chief

prerailed
and

time,

infected their

persons

the

Republic,
them

discovers He
was

authors,
Socrates considerable

with
goras, Prota-

great force.
who and

introduces
the
most

disputing
of men's all

with

the

sophists,
had
quired ac-

who,

by

the

art

of

poisoning

minds,

At

and much wealth. great reputation natural first he shews, with simplicity, the a
men

yenera-

tion
were

had

throughout
wherever the

Greece

for

those

impostors.
they
no

They
sooner

followed in
;
a

they
new8

went,
of it
was

and

arrived abroad
ness,

city, than
houses
so

people
their
were

flocked
were

to

them filled

with

everywhere spread all possible eaeerin without

an

and that

betimes
not

the

morning.
some

Men of
also

followed,

could
in
so was

be

sort

merit,

and

particularly
that

discerning
a man

age.

It is and
not

evident,

Protagoras

of

great wit,

with wonderful What could expressed himself ease. such qualities do, especially when supported by much them? sumption, which rarely fails to accompany of it are to daily, so that it is needless seen them.

prc^ stances Incite

sons perto

Who advance

is it that

goes

to

examine Who is

whether it that

such is

false

maxims?

able

the true distinguish the false gloss of opinion "rom light of They speak agreeably ; they flatter our knowledge ? sions pasand and prejudices; they promise us knowledge

virtue, and

What high opinion of ourselves. there them needs to make more popular ? the This was profession of the sophists. As nothing is than true more opposite to that spiritof error philosophy,
us a

fill

with

Socrates

was

Plato, who
more

than

opposed to those trod in his footsteps, could by preserving the memory

ever

false
not

teachers;

and them

mortify
the

of

all

disputes

THE

INTRODUCTION

TO

PROTAGORAS.

297
of all the in raiU

which

that

wise

man

had

with This is

them,
what

and he

lery put

upon

them.

does

seyeral

Dialogues. I have placed the present Dialogue

it is
that
a

after Laches, hecause here

is examined and what

natural

continuation

of

it
can

for he

question, if yirtue valour is, properly speaking ? natural than Nothing is more and solid than nothing more performed.
famous A young before
to
man an

taught ?
of this

the

plan
manner

Dialogue,
which it is

the

in

admirer
of

of

the

Sophists,goes
him
at to

to

crates So-

the

break

him

Protagoras,who They go agrees.

and Callias
was

day, to request was just arrived

the
one

conduct crates Sohe Ke-

Athens.

to

house of the

of

Callias, where
chiefs
of

of Protagoras walking in the midst of Athenians and listened him to foreigners,who Prodicus of Ceos and oiade. Hippias of Elis, two And also there. greatest Sophists of the age, were

lodged ; public. They

the

find

crowd
as an

of* the

therefamous of the

rore

the

victory

which

Socrates

obtains the

in

this
defeat

dispute, ought to be looked whole body of Sophists, who

leaders.
At

as upon assisted

therein

by
man

their

first, Protagoras
that

seems

to be he

an

admirable
tells he
a

to

prove
the that
most

virtue
it must

can

be

taught,
that

story, and
can

be

confessed,
what
are

that

very ingenious gives this opinion omits every

specious colours
be

could he says from,

be, he
is
now

said,

and who

nothing peated day re-

by people

far

thinking themselves
cannot

soj^sts.
Socrates confutes

him
;

vdth

dexterity that
way
one

be he

praised sufficiently
teaches
sort us,

and

by
secret

his when
to
so

of

treating them,
to

that

at

all

times,
to

has

do

with of

that

of
to to

people, the
suffer them up

true

get the depth

much
as

them,

is not irder ".ude their

answer

speak

they would, in
;

build

their chimerical

systems

for
you

thus
at

from arguments, and escape your You then must long discourses. all without and positively, this with precaution

they last by
to

oblige

them

them
at
an

end.

The

man,

who

ask rambling, to all you be the dispute will soon suffered when to harangue;

298 has many

THE

INTRODUCTION

TO

PROTAGORAS.

times

confounded
he

every

body:
to

seems

to

be
a

ness weak-

regnlu that Protagoras short, it is seen dispute. nothing but confused notions, such as he had collected by desultory had of knowledge, he reading, and that instead nothing when but a monstrous heap of opinions, which compared, contradict and another. destroy one The aim of Socrates, in this dialogue,is not to confound the Sophists, he has nobler and triumph over a object is
In had yiew of
;

itself,when

is confined

the

limits

of

he

would

divert

the

Athenians teach

from them
source

the

admiration

such

learned

and trifling, of
men.

important truths,
of aU the

the

ignorance that happen to

I shall
not

which

is the

only

evils

enter

Dialogue, which
of the characters of

the particular beauties of this upon consist in the variety, and in the liveliness
;

in

the the

mirth

and

in

the

pleasant

mour hu-

Socrates, in
and in

and simplicity

nobleness

of the

narratives,
covered But
me :

the

knowledge of
are a

antiquity therein
here which
seems

dis-

these

beauties but

perceptible enough.
passage
to

I cannot

relate and

very

remarkable,
for those
even

which

Socrates

cursorily, without
sublime says.
not

insisting upon
with

it,

as

only touches finding it too

It is when the he
were

whom
the kind because is

he

conversed.

That

though
with any

pleasuresof
of evil in
cause

world

attended
be
to
no

this
men

life, yet they

to

would
and

less

bad,

they
the

rejoice
must not

in

vice,

most

rejoice; deplorable of all

without
to

conditions. We

finish

this

argument
committed whole teUs
us,

speaking
which Athe-

of the
naeus

date
accuses

of this Plato
in

Dialogue, with
of

respect

having
The Plato

very

able considerof

faults

chronology.
in this.

strength
that the this year
was

his

criticism
of

consists with

dispute
after the acted.
in

Socrates

Protagoras happened
play, called
in the 89tk
time the of the

poet
This the

Pherecrates's

Savages,
Archon The
true

play
4th

was

acted of the

Aristion,
time

year

Olympiad.
to

then

of this
;

Dialogue, according
that time that first is to say, the of the Archon

Plato,

is in the

year

ing follow-

first year

of the

90th

Olympiad,
are

in the

Astyphilus.
date.
a

Yet

there

two

things
The

contradict

this

is, that

from

passage

in

play

of

Eupolis's

THE

INTRODUCTION

TO

PROTAGORAS.

299

wLich appears
says

was

acted

year

before

tliat
at

of Athens

Pherecrates,
:

it

then Protagoras was that in the time of positiyely,

that

now

Plato

this

of the first year say, the arriyed at Athens but three

90th

Dialogue, that is to Olympiad, Protagoras

present
truce at

The

second
:

is,

that

days before. Hippias of Elis was

not

that
the

dispute
Athenians

which had
no

could concluded

be with

for

the

which

the

Lacedemonians,
be
at

being
at

expired,
time.
I and with said

Peloponnesian
not

could

Athens

that

should

haye

reyiyed this accusation,

had
not not
see

if that
so

wise

judicious critic, Casaubon,

it in
as

been
what

struck be

to

say,

that

he

could

should

It will, howeyer, of Plato. justification quickly the serye objections of Athenaeus only to iqppear, that the date of this Dialogue as fixed by Plato, confirm that the Athenians made We know with certainly peace Lacedemonians the in the time of the for fiftyyears, Archon Alcseus, in the third year of the 89th Olympiad.* It is true, that this treaty was observed not faithfully on

either peace
an

side lasted

but

it is

also
ten

true,

that

this

ill-cemented

six years the

and

months,
of of this

without

coming
haye
much

to

open

rupture.
in

Then

Hippias
year

Elis

might
So

been
for

at

Athens last The

second

treaty.
us

the

objection.
no

first is
*'

better

founded
Teos

let

see

what

Eupolis
He

says. be

Protagoras of
more

nothing
Vfl^ that

;
as

and
to

is deceiyed
he

says be obseryed it may at first sight,that of the country Protagoras : he assures but he
was

is within

there"

is of
use

Teos;
us.

of Abdera.

This

remark

iriU be of
I say
Terse

to

then,

that
to

Athenaeus,
contradict
of

instead

of

employing
to

this

of
use

EupoUs
of

Plato, ought rather

Plato
are

haye

made The
naeiiB

the
the

passage

to

understand

Eupolis.
Athe-

poet
two

and

philosopher
that

both

right, and

is the

made

only person journeys to

the
yerse

is wrong. Plato Athens. of

Protagoras had speaks of the

be

second,
the first

and
:

EupoUs
time of

must
was

understood
at

o" when

for
was

though Protagoras
acted in the

not

Athens

the

play

the

Archon

Alcseus, it

"

Thucyd.

L.

6,

300

THE

INTRODUCTION

TO

PROTAGORAS.

was

the privilege enough that he had heen there : Poets have and of noticing things of bringing the times nearer, that are past, as if they were present ; besides, he might the Terse Thus when the o| be there poet composed it. the one for a commentary hand to what on Eupolis serves to Socrates, I come Hippocrates says in this dialogue : to to speak for me Protagoras ; for, besides pray you but a I never knew *saw, nor him, I was being too young, he made his first journey." child when
'*

And,
excuse

on

the

other

hand,

this

passage
about well
not

of Plato the be

serves

to

the
;

his

first

ignorance of Eupolis for Eupolis might very journey, that sophist

it would
not

country

of

tagoras Proit at well

ignorant of being then very

known,
to

whereas been fault who commits

us

have the less and

been second.

pardonable

in him

have
This

ignorant
of

of it at is

Athenaeus

Casaubon,
reasons

followed

him,
more

that surprising than who in explaining

of his in
one

another

considerable does
not

mistake,
of the

assuring
years

that that

Thucydides
was

speak

truce

made the

between Archon
at

the

Athenians
in

and
the

the first of

Lacedemonians
of the 89th year and the war, two

under

Isarchus,
end of the

Olympiad,
;

the

eighth

year

been

spoken
and of
the

of

before that has the treaty of peace years in the fourth for it is expressly set down is the there

book,
date

the

treaty
of

related
of

at

length,

with

the the

year^

month,

the

day, only
that

and

of

season.*
The

wranglings
exactness,

of

Athenseus
to

serve

to

vindicate

Plato's
is

and

make for

beyond ; find fault with, the envy thing to animated against this philosopher would
other him
to

all criticism

it appear if his censurer

this

Dialogue
found
he any
was

had
with
not

which have

suffered

have

forgotten

it.

According to Diogenes Laertius, a dialogue of accusation, a riKoc,

it luiiy say, that mark "ndi names is also

dialogue is satiric didogue.

and the
manner

this

cv^eucOne

hvaTpeiTTixog, destructive.
the
turn

But of
the

only

Dialogue.
*

Its

true

character

is

logicaland
of the

moral.

He month

sets

the

end

of

the

Esaphebollon

eighth (February)
the

year and

war,

the

14th of the

day

of

beginning

Spring.

PROTAGORAS:

OR,

THE

SOPHISTS.

FRIEND

OF

SOCRATES.

SOCRATES.

Soerat:

Friend.*
not

From
;

whence
come

come

yon^

Socrates?
:

But

we

need

ask

highly
iS^.

in faTOur This and

firom very

with

you that

from

Aldbiades
!

yon in

are

promising youth
said
my will which did
a

"YOurj

day^ he always took

And
to

thousand

things
I
a

my

part
tell

have

but that he

just
may
was

parted
seem

him.

I you,

you

thing
whilst
as

yery
I

strange
saw

is,
not
so

that

^resent,
liim. Soe.
saw nor

him

not, and
to

much

think

of

Fr,

What

happened
of him

you

then, that

you

neither you have

thought
is made

Is

it

possible that
name
:

Enqoiiy
and

why
will
was

Plato be of

does found

not out

this It
can

Friend

of Socrates, be

it is what

never

only
of
credit

guessed
to

at.

Periiaps Plato
resentment

afraid

exposing
were

the in

friend

Socrates
at

the and

of the

sophists,
that

who

great

Athens,

reyengeful

being

; or, considerable,it was

the
not

part
worth

which

this
to

friend

here

acts,

not

while

name

him.

302

PROTAGORAS

OR,

met

with

more

promisins
I cannot
so.

Alcibiades
Soe, jS^.

young beheye it.

man

in

the

city

than

It is Fr.

even

In

earnest

Is

he

an

Athenian,

or

stran*

ger?
Soe,
Soc. Soe. Soe. of He Fr. From Fr, is
a

stranger.
comes

Whence Abdera.
And
was

he

then

he

so

fine,

as

to

efface the

comeliness

Alcibiades Soe, The with Fr.

greatest comeliness great wisdom.

Then
a

is not

to

be

laid

in

the

balance
Soe. Soe.

you
man

have
;

just come
nay,
to
a

from wise

wise
man,

man

?
least
now

Yes,
look

wise

very
the

at
men

if you
Sac.

upon

Protagoras
do you tell

be

wisest

of

living.
Fr.

What

me

Is

Protagoras days.
him?

in

this

dty?
Sac. Soe. Soe. Soe.

Yes
Fr.

he

has you

been have after

are

here

these

three from

And I If
to
us.

just parted
a

Yes,
Fr.

have,
yoii

very

long

conversation. you relate that

versation con-

at

leisure, will
it ;

Soe.

I will
ear

willinglydo
to

and

shall be

obUged

if you

will

give

it. shall be

Soe.

Fr.

We

much

more

Soe.
"ess

The

obligationthen
to

will This

is

only

hear

me.
son

ctark, Hippocrates, the brother,

sooner

of

obliged to you. busi' be reciprocal. Your morning while it was yet Apollodorus, and Phason's
at

knocked

opened,
with
a

hard very than he came

my

gate
are

it

was

no

directly to
Socrates,

my

chamber,

calling

loud

voice,

Knowmg
do you

his voice, I said, what

! Hippocrates

asleep ? you ! what news

he. God bring me ? Very good news, grant says is it I. What that it, repUed then, come so early ? you he has I replied, been Protagoras is in town, says he. here these ? I two days. Did you not hear of it till now this heard it but night : and having said this, he drew down at sat near bed, and feelingwith his cane, my my last I returned in this feet, and went on night manner. late from I went the villageof Doinoe, where to take very

304 any
to
one

PROTAGORAS;

OR,

should
that

ask

eive
it ;

of

what

money, would

yon, and you

to

what

sort

of
you

man

you

propose

what
answer

would

hecome
answer,
a

hy

means

"

I he

would made

that

gyre it to a physician,in order if And should to go you

to

physician.
or

Polycletos of Argos,
to

to

Phidias,
and for you
order That
to

to
one

give

them

any what
answer

should did

money ask you

learn

the

something of them, and question, to whom

money, it to
what

purpose

you

give
that

your

would

?
answer,

I would
to

says
a

he,
Now

give
are

statuary, in
you haye
if it be

he

made

statuary.
then
we a

is very

well.

Protagoras,with
ask for your is or
are

dispositionto
if aU
to

going, give him

that
;
use we

and

I,
he

all that

shall

instruction,

will
not

satisfyhim, enough, we
our

enough

tempt
to

him

and of

also

ready

make

the

credit of

friends.

eagerness, much money suppose other Phidias

any person ask should to us

to to

If

perceiving our
inform
what
we

him

extraordinary give so why we

of
a

Protagoras, and
he
;

sort
answer

man
:

we

him

what has

should

him

What that

denomination
has

Protagoras?
Homer

We
that him

know

that
we

of

statuary, and

of

poet

what

shall

call

Protagoras, to
a

describe

by

his proper

profession? Protagoras is
Well

called

then, said 1, we

sophist,Socrates. are going to give

our

money

to

sophist. Yes, certainly.

And
what At

if the do
you

same

person

should

continue

to

ask

yon,

design through
words let
me our

Protagoras, to
blushing,
for it in his

become
was

these
to

my
see

friend the

th^

light
:

enough
If
we

alteration

countenance that

will

follow
a

would

become

principle, says sophist.

is

he, it is evident
!
a

By
ashamed Greeks?
I
swear

all that
to

good,

said

would

you

not

be

proclaim yourself

sophist
must

among

the

to

truth,
Ha

I should ! I

Socrates, seeing I you, be ashamed of it.

dear you, my school of to the

teQ

you

the

understand
is
to
a

design
went to

then that

go

Hippocrates ; Protagoras, as
or

your you

of

gnunmarian,

music-master,

master

of

THE

SOPHISTS.

305

ezerdBes their

to

whom
to

you
make and
to

went

not

to

learn

the
;

clepthof

art, and

profession
learn in the Hve

etercise and
to
a man

yourself,
who

would

only to that which a gentleman world, ought necessarily

thereof
;

hut

know.

You that

are

in

the

right,
of you know

said

he

that

is

exactly the
to

use

I would

make

Protagoras.
what you
are

But, said I, do
In You
;

going
your
not

do

what
are

respect ?

going
I dsu*e

to

trust

sophist with
that you you do know is

ing understandknow what

a

and

assert,
since
trust not

sophist
you
you^
are

is ;

and,
to

it is so,

not most

with

whom
to
or

ahout

that

which you

yaluahle

and hands.

you

know

whether

put

it into

good

bad

Why,
Tell
A
me

I beheye

I know

what

sophist
is
a

is.

then, what
as

is it ?
name

sophist,
the

his of

denotes,

learned

man,

who

knows We

abundance

ask body should ? we learned should certainlyanswer what regards drawing of pictures and
:

They things

same say also learned are

good things. thing of a painter,

men,

or

an

architect:
many
are

who

know

great
wherein

good
they
is in it

but

if

any

us,

them,

that of

building
manner,
answer

houses.
is

If
a

any

one

should

ask

us

in

like
we

wherein ?
What

sophist learned ? What the art positively that

what should
we

should
he makes

is And

profession
is to

of?

say

it is ?

We

should

say,

that

his

profession

make

men

eloquent. is Perhaps we might speak true in so saying ; that occasions other ansomething, but it is not all : your answer is it that a question, to wit, in what sophist renders the For does lute not a a man eloquect ? player upon alao render his discipleeloquent in that which regards the
lute? That In is certain. what is it then, in that
that
a

sophist
he knows

renders

man

quent elo-

? is it not

which

Without

doubt.

306 What
In

PEOTAGO"AB

OB,

is it that

he^ows,
cannot

and

teaches

othen

truth, Socrates, I then,

!
are

tell. of this confession

:

How Alas you

whom
cure

said you
to

I,

takingadvantage
perceive
to

do

not

what

firightfol dangers
If yon of
a

about

expose

yourself?
into who the

had

sion occa-

to

put
would

your

body
not, you
call and
not

hands
as

you

know

might
to

well
more

physidan destroy it as
than
to to

i^
with
on

look

it

once?
sult consolve re-

Would

you

not

your

friends
you
esteem

and
not

relations take time

soul
on as

them the

And

would
You

matter'/

your

above

body, and you are persuaded that happiness or unhappiness, according your and ill-disposed notwithstanding that or ;
your
now

infinitely it depends
it is

w^
is
nor

its wel"re

at

stake,
nor so

you any

neither of
as us

ask

advice
are

of your

father,
:

brother,
not

of much

who
moment

your
to

firiends deliberate who

you ia

do

take

one

whether

ought to entrust you arrived ; but having heard

YOU
come

it

with

this

stranger
very

of his arrival

late at
to

just ni^t,
put it

the

next

into
own

his

hands,
for You
to

morning, before break of day, and are ready not only to employ
that have purpose, resolved
whom whom but

riches

also
you know

those
must

all your of your dcdiver

as

fHends.
up

that
you

yourself

Protagoras,
and

not,
not

you
even

yourself confess, spoken ; you call

what
a

with
a

you
into
true

have

him

sophist, and,
yourself
is very

without
his
;

lus^wing
in the

sophist is, you

that you say,

throw

hands.
are

AU

Socrates,

you

right.
Do
a

not

you

find, Hippocrates,
and
a

that those

the

merchant,
soul
So it

retailer ?
;

of

sophist is but things wherewith things

with where-

the

is nourished
seems,

Socrates
is nourished I

but

what

are

the

the

soul

Science,
must

answered.
that

But,
the does is

my

dear

friend,

we

be of

much

very his merchandise,

who the sell

careful

sophist, by boasting
not

too

deceive
to

us,

as

those

people
ther
the

do,
of

what
for

body:

necessary these, without

the

ment nourish-

which provisions

they

seU

be

knowing good or baC

whe^
co

THE

SOPHISTS.

307 sell them

of

mend better
unless It is

them
;

and it be

excessively, that they may those who know buy them master some physician, or
same

them
no

the
better
"**

exercises. go
a

the

with sell

those
to

merchants those all who that

not
:

who
have

into mind
;

the
to

cities them
;

to

sciences

they praise indifferently

that
or

they
if all

sell

it

may sell

be,
is any

most

of for

them

know
soul

what those
as

they
who that
to

good
unless
for

bad

the
are

but

buy

thing

of

them
meet

certainly ignorant
some

matter,
and

they
the is

with If you
or

person
skilled you may

who in

is that

good

f^ysician
know
of
not

soul.

are

matter,

what

good
and in

bad,

certainly buy

science you that

are

Protagoras
skilled
you

of all the
a

other my
not

it,have
you

care,

sophists ; but t" dear Hippocrates,

make
a

when
and
to

go

there,
that

do of
we

very

bad

market,
is dearest is fkr

hazard

which,
risk

aU
run

for the you, that greater than after

we

which

we

things in the world, in buying sciences, in buying run visions, prolast, they
cannot

have
vessels
we

bought
which time know have

the

may

be and
to

carried before
our

home

in them

they
to

spoil ;
and
to to eat

using
and

consult
we we

call

assistance what

those
not

who
;

what

ought

and

drink,
time But into

the
that with than

quantity
the

when;
it is
not

insomuch the
same

danger
we

take, may is not very

cannot
;
as soon

and

the

great.
them the

sciences,
the of mind

put
as

any
is

other

vessel it the

bargain
and with
our

made,
too

must

necessity
;
or

be

carried
must

away,

that

in

soul

itself

and

we

withdraw
the
rest

it, being

either
us

enriched

ruined

for

of age
we

and

days. Let experience

In

therefore
ourselves

consult upon

than

people of greater the subject ; for

before;
the
an

Hippocrate8*8 neglected
the

time,
study
in nature,

and

little

physicianit,
exact

baling
of it as
on

of diet, which the took

masters

requires
themselves them in

ledge knowhold
on

etery
a

thing
diet and

of exercises
to

laid

deserted such

estate,
as was

and

upon
to

order
to

their their

disciples
in
I

agreeable
by
were

regard
to

temperament
of np

exercises. of

Hippocrates
degrees
but

began

put
exercise hired

himself the who

possession
exercise. in

it, and
There

the

physicians
of them

regained

few Most

masters

it
ciaiis*

the

time

of

Plato.

of

had

physi*

308
too
us

PROTAGORAS

OR,

are

young

to

determine
since will

sucli
we

an are

important
in the after way

affidr
; we

but shall

let
hear

however, go on, what Protagoras

we

say with

and others.
we

having
Doubtless

heard
Pro*

him,
EUs

will will

communicate
not

tagoras
with

be and

there

alone,
we

shall also

find find

Hippias
Prodicus and

of of

him,
many

I believe

shall

Ceos,
This
came we

and

others,

all of them

wise

men,

of great

experience.
resolution
to

the

being taken, stopped to gate, we

way who of
an

we

went

on.
a

When small time.

us

we

conclude
a

dispute
I believe
;

had the

by

the

this is
an

continued
old

short

porter,
number

eunuch,
all

heard there
those

and

that

the

had
to

put
the

him
house. and

in

came sophists who ill-humour against

constantly,
who but
came

We

had
us,
*'

no

sooner

knocked,

opening
are

the of

gate
our

seeing sophists, he
both his

Ah,
at

ah,

(said he)
it
and in he

here

more

is

not

leisure."
shut

And
our

taking
face
answered
me

the

gate with
all

hands,
knocked
''

he

with
us

his force.
the I

We

again,
you that

through
Have
one

door,

Did

not

understand
master

1
no

not

already

told

you, do

my

will

see

?"

My
Gallias

firiend, said
;

I,

we

not

come

here
we

to
come

interrupt
to
see

you

may

open

without

fear: it
was

Protagoras.
that found
on we

Notwithstanding this,
obtained
admission. before the
son

with
we

much

culty diffiwe

When the

entered,

Protagoras walking
the
one

side the the the

Callias,
;

of
the
;

portal, and with Hipponicus, and

son on

him
his

brother

by

mother
son

Paralus,
Glaucon
son

of

Perides

and
were

Charmides,

of

and

the

other,

Xanthippus,
son

other and

of

Pericles

of

Philomelus,

Antimoerus

of who of

Philippides, the Sicily the most

aspires
to

famous

disciple of
After them
to be

Protagoras,
marched

and
a

be

sophist.
whom
with and him whom

troop

seemed from he

strangers
the cities

that

of people, most Protagoras had brought

all

through
sweetness
were

which
of his
some

he

passed,
like

attracts
:

by
there I

the

voice,

another

Orpheus
them.
to

also this

Athenians

amongst
great

When
see

perceived
what

fine

troop, 1 took
and

pleasure

with

discretion

reaped

THE

SOPHISTS.

309
not
to

always behind, aey marched nefore Protagoras. As soon

"'*ompany,
this

being very careful as Protagoras turned

to

be

with

his
a

troop opened
to

the for

right
him

and

left,with

eligions
and
I

silence had

make

way

after he

passed, began again to was perceived Hippias of EUs

side
of Uie the

to through, pass follow him.

seated
seat
;

Dther

portal,
of

on

an

elevated

upon and
the
son son

tne
near

.aim, upon Acumenus, Androtion,

steps,

I observed

Phedras and
to
some

Eryximachus, Myrrhinuse,* Andron

of Elis mixed of
some

of of

the

strangers

with

them.

They
also
Dut

seemed
to

propose

questions
all of Ceos

physic
doubts. also

and
I

istronomy
saw

Hippias, who
there
;

answered

their
was

Tantalus
a

Prodicus
which because
was

there,

in

Kttle which
to

chamber, Callias,

office, and
that
came

of
to

usually Hipponicus's of people the number

those
was

his it

house, had
them. and

given

strangers,
stUl in

a^r bed,
of
a

liaving fitted wrapped up

Ceramet
was

for up in skins

Prodicus

coverings,
his
to

and and

Pausanias
with him

seated

by

bed-side,
be of I
were

who seemed man, young comeHest in the person caU him Agathon.

noble think also

birth, and
I heard the other
two

the

world.
There of

nias PausaAdi
son

mantes, of

the

one

the

son

Cephis,
other the

and young

the

the

Leucolophides,
I could

and

some

people.

Being

without,

not

although

I wished
me so

subject of their discourse, passionately to hear Prodicus, for he

hear
a

to qf^pears bat he has

to

be
a

very

wise, indeed
it caused
me a

divine
of

man

loud
which he

voice, that
hindered

sort

echo

in

the

chamber,
when

from been

understanding
there
but the
a son ment, mo-

distinctlywhat
Calaischrus. After
a we

said.
came

We

had

Alcibiades

in, and
short
out to

Critias

of

had

been

there

time, and

considered

little what
him

accosting
aelf
are
come

passed, we went Protagoras, :

to
see

said

join Protagoras. In I, Hippocrates and niy" private,

said

you.
to
me

Would

you

speak

in

h^

or

in

pdblic?
"

Myrrhinuse, a town CeramiB, or Cerame,

of Attica.
a

borough

of Attica,

810 When I

PROTAOO"AS

OR,

have

told

yon

what

brings ns here,
most

Baid

I, yon

yourselfshall jndge
What is it then,

which
said

will be

conv^ent.

son Hippocrates, whom of ApoUodorus, of one of the greatest and richest faaulies of his of Athens, and as man as nobly bom any young self himdesigns to acquire reputation and to make age ; he illustrious in his country ; and he is persuaded that succeed to therein, he has need of your help. Will you entertain this subject in private or then, rather us upon public ? That this precaution is very well done, Socrates, to use

he, that has brou^t yon ? there, replied I, is the see you

towards

me

for

stranger

who

cities,and
leave
adhere their
to

persuades young
him,
in order make
to

persons

the to greatest goes of the Invest rank to

or

fellow-citizens, parents,
become
use

others, and
able
much
to
men

more

only to by his
:

conversation,
for it is
a

cannot

of

too

precaution
die
many

envy,
my ancient For

and

very which I

nice

art,

much much that

exposed
hatred the
art

darts
snares.

of

attracts

and
of

part,
;

maintain,
who

sophistry is

but
or

those

is odious

suspectedin
poetry,
as

professed it at first, to hide it, sought to cover it, some

Hesiod,
and
as

very what with

;

the
others

veil

of

Homer,

Simonides

with
:

and purifications
some

prophecies,
the of others
as

Orpheus
in

and
as

Museus Iccus

disguisedit under
Herodicus

name

gymnastic,

of

Tarentum,

Selymbra
concealed

Thrace,
it under
a

originally from Megara : and the specious pretext of music,

your

Agathocles,
of

great
and

sophist, if
an

ever

there

was

one,

Pythoclides

Ceos,

infinite number
All those have
out

of others. I tell you, to shelter after sally-ports to in time of need.

people,
sought
of trouble

themselves withdraw In that I

am

from then^
no

envy,
selves

opinion,being persuaded that they have not -ejected what they proposed. For it is impossible thi^ long from the eyes of those who they can hide themselves have the chief authority in cities ; they will at last discover It is true, that subtilties. the people do your not usuallyperceive them, but that does not save you ; the of for they are of their always opinion superiors, and is nothing Besides, there speak only by their mouth. like a fool, when ridiculous than to be surprised, more one
way
of their

312

VMEiAlttAS:

OB,

dsf

of

doB

coRafMnidenoe
than the yoa
'wore

InsBed

yon the every pro-

dsf
kave

Mine,
mne

and
new

nyide

B"t,
in "ay win dna
;

Protagon%
for if jnn any become wbat

taid

I, tkere

iinotliing eztraordiiiflry
learned jmi knew
were. soever

be,
ako

old and kmr yomd^ body teadi yvn vbat tban more knowing
we

you you AIbs!

not,

3^011 Bappoae

tiiaft ia

not

demand. lus mind,

Sot and in
to

Hippocrates
tliat

anddcnly cbange who is ktdy yonngpaintcr

ahoidd
of
to

q^^hifnaelf to
tlus bim
same

anired himsptf

city, Zeoxippas
as

Heiadeos yoo, tbat

be

addresses

be

does
as

now

bare and wbat

answer

painter promisetb tbat done, day be diaU erny

new

tbe

tbings
more

yoa
in

become

learned bim,

make sball

progress.
so

If

Hijqpocrates asks
f WHl
in
not
a

I make tbat be

^neat a
win be make

progress

bim,

be

progress

ZenxmpuB painting f
in the after from come beswer an-

Sof^pose
same manner

sboold
to

baring
yon, be

beard

tbe ask

disposed to j"Hn bimself that Ortbagoras tbe TbelNUi, and same promises as be has beard
tbe

sbonld

question
learned the
art

in

wbat
not

be

sboold

every

day
that

more

f
of

VfiJl

Ortbagoras
the
to
answer

him,
The
us

it is in

matter

likewise

being so, I pray as positively. Ton

to

fdaying upon Protagoras, yon,

teU first
ns,

flute ?

thiU; if he will

Hippocrates
return
more

ioin himself

yon,

from

the

day,
so,

learned,
make
new

the

next

day

still and

more so on

and

every

day
of

after

progresses,

all the

days

his life.

it is he will become learned, explain to ns wherein so and the advantages he shall reap from this learning. Ton have Socrates, said Protagoras ; thab is a reason, those pertinent question, and I dearly love to answer very

Bnt

who

put

such

questions
not

to

me.

tell

you of

then,
those

that

Hippocrates
all
our

needs which

fear,

with

me,

any

convenienc in-

young
learn

happen to him with infallibly do notably prejudice sophists ; for all of them people, in forcing them, by their fine discourses, to
would which music:
as

arts

they
it

care

not

geometry,

[and
were

in

arithmetic, astronomy, saying that, he looked upon Hipfor;

as

pias,designing

to

point

him

out

:] whereas

with

THE

SOPHISTS.

313

young addressed
but

ne

man

will learn
to
me

only the
;

science
that
to

for which
is

he

has

himself

and
one

science
his

nothing
well,
tageous advanrenders

pradenoe,
which,
as

which
to

teaches

govern

house

and
us

capable
for

of it.

things that regard the republic^ saying and doing all that is most
you

if,
you
to

said

I, I conceive

aright :
that

it you

seems

to

me, to be

that
able

would make
men

speak
said

of

and politics,

pretend
I boast wonderful

good
he

citizens.
;

It is so,

that

is the

thing
that

that
a

of.

In you

truth, said I, Protagoras,

possess, if it be
true

is

science
I shall
not

scruple to tell you thought, that it was

bnt since
you you say

you have I think. freelywhat that

a

it,

and I

have be
can

hitherto

thing
you
mean

that teach

could

not

taught
we

that the

it, how
it is

but

believe

In
reasons
man am

time,
I beUeve

just

that be

I should

give
and

the you tiiat one I

are

why
cannot

it cannot that

taught,
to

communicate
are see

science that

another.* Athenians
that

persuaded, as
very wise. is I

all the in
to

Greeks,
our

the

all

assemblies,
some new

when

the

city
call

obliged
the

undertake before
to

buildings, they
their send that advice
for the
;

all

architects

them,
arsenals

to

ask

that

when

they design
that work in

build

ships, they
;

carpenters

their

and

in all other they do the same things that are required is not of to be taught and learnt : and if any one, who the profession, take him to give advice, though he upon
ever
so ear as

be
as

fine, rich, and

to

noble, yet they

do

not

so

much

eive

him he

but

laugh
or

at,

and off

hiss

lum*
the
of the

until

such

time
of

retires,
senate.

is

carried
is the

by

officers,

by

order

the

This

manner

city's

conduct But
to

when

the

depend upon things those deliberate things that relate they upon of the republic, then body is government every
in all that
art.

heard

alike. the

Tou

see

the the

mason,

locksmith,

shoemaker,
the
wag-

merchant,
*

seaman,

poor,
founded
are

rich, noble,
upon

The

first

reason

of

Socrates,
that learnt

meD,

It this.

Upon
who
:
a

things
have

only
with it Ml

of tho^e every

them

body

clear

proof that
P

practice of all to be taught, they ask advice but virtue they advise ; upon they are persuaded that virtna

the

acquired.

314

PROTAGORAS;

OR,

^ner,
it

"c.
;

rise up
is them
no

to

give their advice^

noise

and

no

one

takes

ill

there of

then"

as

on

other

occasions,
to

and advice
not

none

is

rej^oached
never

for

intruding
in which

give
had the

in

things he
a

had
;
an

learnt, and
wisdom

he that

had

master

evident
that
seen

demonstration^
cannot

Athenians this
to

do

all believe is not

is what the

only
but wisest

repubhc,
:

also

taught. And in the general afi"drs relating in private affairs, and in aU

the

be

famihes
cannot

for

the

and wisdom

ablest
and

of

our

citiaens

communicate

their

Without his but

not two
as

going farther,
sons,
to

Pericles
masters

to others. ability has carefullycaused

learn he other

all that

could them

teach that in
;

them;
he
common

to

wisdom,
them
to

does

not

teach
but

does

send all

masters,
beasts

they feed
to

in

pastures, like
without
a

consecrated
to
see

6od"*

that

wander
can

guide,
fortune It is

if

of

themselves healthful
same

they
herbs,

Hght
and
tutor

by good
virtue.
to

upon true, and

those

wisdom

that

the

Pericles,
that that

being
and wise
man

Alcibiades
with
care

Clinias, separated them,

to

placed Clinias

Ariphron,
to

the
up

end and had

might
But what

take
was

bring
of it
i

him

instruct
not

him.
six do

the before him

an

issue

Clinias
not

been
to

months with I could

there, quote
were

Ariphron,
to

knowing
of

what

him,

returned you very

own

Pericles.

infinite

number

others, who,

though they
never

virtuous

and
nor

make for

their that.

children,
when I that

learned, yet they could of others, the those

of all I those
ples, exam-

better

And,
that

think

I confess, this

Protagoras,
virtue

sentiment,

cannot

although continue of be taught ;f ^et when

been all

This

passage,

which

knd

word, one says therefore It was requisite to explain the figure, rnv'Trep ^^erot. which is excellent, Socrates the beasts which to those men compares the As those beasts antients sometimes consecrated had to gods.
it verbatim the
no

translated

is very ; for

fine, had
Greek

not

inteniglble,If
this is

guides
as

but
to

the

gods
relates their

themselves,]
to

so

it is

the

same

with
to to
same

raen,

chiefly
are

what

virtue.
can

Not

only God,
them It is the iH

whom the

they
pure notioB

consecrated

by
in Psalm

birth,
and

condoet

springs, healthful
as

waters,
20.

rich In loco

pastares.
pa"eu"B

David t This

had is
an

tneeolloeoBit,
is it that
ean

incontrovertible hath

truth;

for who
of

comet

him make

whom that

God

abandoned,
is thus

because

his

vices?

Who

straight which

made

crooked

THE

SOPHISTS.

315 makes
me

I hear

ycm speak
that

as

persuaded
learned

you
of

yon have

do,

it

waver,

being
have many

great experience, that

that
are

you
out

much

others, and
others

you

have

found

things
yon
to
can

yourself that

ignorant
that
a so

of.

If, therefore,
is of 1
a

be

demonstrate plainly taught,do not conceal communicate

said
as an

to us,

virtue

nature

great

treasure:

conjure
say;
monstrate deit

you "hall

to

it to I will
man, not

us.

Well, I,

he,

conceal

it from
to

you:
shall

but

old

speaking
way of
a

young
or

people,
I do

it to
a

plain and
At

you coherent

by
most

fable,*
who
that

by

discourse
of

?
were

these
that

words,
was

those

present cried
choice
was

ont,
to

he

the

master,

and

the

left

him. Since it is so, said he, I believe time

beasts of these when
or men.

that

fable

will

be

most

agreeable.
"f There th^ were
for the in the
two
was
a

the

Gods

were

alone, before
time

either

When
the the

the Gods

appointed
them other the

creation

last came, the

formed

earth,

by mixing
whereof them

earth,
are

fire, and

elements,
and
to them

they

composed, together. But,

before

they brought
aU

to to

the

light,they
them,
this

ordered
to

metheus Probute distri-

Epimetheus^
to

adorn

and

quahties convenient.
suffer him
to

Epimetheus begged
make

of

Prometheus Prometheus

distribution;
He

which

consented

to.

Behold, then, Epimetheus

some
*

in

his

office !
to

gives

to

strength without
Fables
were

swiftness, and
of the

others

swiftness by
these that thnt
Pa:

the if
we

strength
may
so

natural

Religion,
which St. Paul When
ear a

sophists. It was supplanted speak, was

thereof,
faithful hearken
was

; and in
care

gAfibiDy
wherefore fkbles.

is the

corraption
the
to

introduced
so

its stead
to

exhorts
man

with
to

much

avoid course,

refuses

the

truth, he,
the
the for
were

of

give*

to

fables.

t In
of
mail

this

fable, which
; as,

truth

that
a was

is very God was time

tkm

; ^st ; and

there that
man

was

ingenious, are traced everlasting before destined by Providence

of the

steps great footcreation that

crea-

of

created

earth, in which

hid

the

"ecds

of all creatures. is here

meant

superior angels ; to whom^ in the creation, though man care aome his orders. And, tiiey act solely by his spirit ; ibr they only execute the elementary can virtues, which giw by fipimetheus, are meant and which when have but what leceived, astray nothing they go them. Uiey are not led and guided hj the Spirit that created

( By Prometheus,
Gtod tiifaik,

the

entrusted

the

of

S16 widiout denies

other
caves

PROTAGORAS;

OR,

strength.
them
means

To

tbese
but
at

he

giyes
same

natural time

arms,

and

to

others,
in the

the

to preserve

and rocks

defend
for

gives them he assigns themselves;

the
retreat

and he

holes

of

those

to

which
them makes

gives but small bodies; or otherwise^ by giving He wings, he shows them their safety is in the air.
those that bulk his

understand
is sufficient

to

whom for with

he

has

allotted

bulk,

that
he

their
the

finished

distribution

preservation. Thus greatest equality he

tiiose

that of none care possibly could, taking particular Idnds be extirpatedby the other. should After to defend having provided them with means

selves themto

from them
the nair
seasons:

the

attacks

of

each

other, he
he

took

care

against the
for this close very the winter's

of the injuries purpose

air, and
them of

the

provide rigour of
thick them

clothed

with

and

skins, capable
frost

defending
heat;
them
serve

against
of

and

the
to

summer's

and
stead inhe
a

which, when
a

they
bed
to

have

occasion

sleep,
and

also

and lie upon, a provides their feet with a firm

covering over
tluck

them; hoof, and

skin. very hard That being done, he viz. to

some

assigns to
another the he but

each

of

them
of the

their food, trees;

upon
come

one

herbs,
and
one

to

fruits

to

roots,

kind

permitted
lest that he made kind

to feed

the
at

fiesh of other last to

made But not
as

creatures:

should

extirpatethe others,
those that
were was

it less

fruitful, and

to

nourish
not

them
wise

Epimetheus
notice of
to to

very

and

take
use

that

he had

employed
and he

singularlyprolific. prudent, he did all his qualitiesto

man

the

irrational
be

creatures,

that

was

still
on see

wanting
what what

provided for;
himself,
had when made.

therefore

knew
came

not to

side

turn

Prometheus He
saw

partition he
weapons,

all
man

the

creatorea

well perfectly

provided for;
shoes,
to
or

but

found

quite naked,
the the
to

without
The
.

covering.*
man

the
come,
man

day appointed earth, and to bring

Prometheus

take
him
to

out

of

bosom
sun,

of

the

light of
not

being
make
use

therefore

knew

what

do

to

capable of preserving himself.

*

At
he

last, he made
could

EpimetheuB
tvf his

had

given

him

all
to

that

give
with

for all

man,

being gifted
necessary

witli reason,

oaght

furnish

hm"e]f

things

preservation.

THE

SOPHISTS.

31?
and Minerva
the of

of

this

wisdom

expedient: lie robbed rdating to arts;"* he

wisdom could
and he
not

Vulcan
also be

tbeir
out with-

stole

fire; for

fire this

been this hiB

to

quite useless:
manner,
man

possessed; it would to man. presented them

wisdom the sufficient
to

have
After

received did
not

preserve relates

life, but

he
for

receive

wisdom
Prometheus

which

:f politics the libertyto

of the

Jupiter had
into way the
to
now

it, and
sacred it told
was

had
this

not

enter

mansion defended
you,

of

master

(jods4
as

The

guards :" but,

common

just

he

by shpped
were

terrible into
at

the

room,

where

Vulcan

and

Minerva

work,

and

to to to
*

is that of his God art, which having robbed tised pracof her relates which and this Groddess art, by fire, he them of the the design and conduct works, gave in a condition himself who found by this means man, life. It is said that for provide all things necessary
Ynlean
and

Minerva

are

the and

two

causes

of

arts.

Vulcan Minerva

(the (the
which

fire) furnishes

the
the
a

instruments

the

tpirit) gives
is,
as

design
r^y that

and she of

knowledge
sends the

operation, by the imagination,

above ; for and
act.
"

and

it were,

from

arts

are

only

imitations

of the
and

spirit and
the this in
to

understanding,
upon which

they only give

FrocL

thefi"rm,
t
and moral

adorn

matter

tliey
of is
arts
a

According
Tbifl mansion

fable,
the soul

the of

knowled^i^e
man.

preceded
which

politic signifies
under-

vb'tnes

This here

false tradition.
word

of Jupiter which the of

is called ancient

by
the

Ibvtress,and
ttood wlience the

by

theologies,
and gave fruitful motion

says

Proclus,

region upper they conceived,

his creation this the of

the that

heaven God his

primum
to

mobile; from all things, and

to to

eommunicated

light, and
that
at

irradiations

the any

inferior
cause.

gods
And

for

beings,
a

without Homer distance

being subject
would upon

it is of

fortress

that of the

Jupiter keeps himself

heavens.

speak, the highest

to

when

he

says,

pinnacle
fortress

the way defend guards which Jitter, serve, acconiing to Proclus, to point out of his decrees, and his indefatigable watchfulness

Those

terrible

this

of

the for

immutability
the say,

support
that
enter

of

that

order
are

which
to

he
us

has

established. that all the but

in
so

We

may

also

those

guards
into to it

let

know,

celestial far
as

spirits
God
in into
to

cannot to

the

secrets

of

Providence, Wherefore
other

wills Homer his

call them

of the
tiiat

by his goodness. Iliads), that the they

can

Jupiter
cannot

says
enter

(book first
counsels,
the and
to

gods

them.
bins

nothing, but what have also guards may tiiat God placed at the entrance
know

he been

pleases
of the

communicate

Those

feigned
sword.

from

chcru-

terrestrial

paradise,

aad

wlio

defended

the

same

with

flaming

3J8
Prometheus which
theus.
was

PROTAGORAS;

OR,

afterwards

he

committed

only

to

punished repair the

such

for

this of

default

robberji Epimehe of

When
became his

man

had

received
of all the him Who

divine

advantages,
who,
because

the

only
that
were

one

creatures,
the

kindred,
there
to

linked

to

Divine

that
statues
names

gods.
;

raised settled
a

Being, thought ered(ed and altars

and gave
self him-

them all

he

also
He

language,
houses,

to

things.

built himself

made

clothes, shoes,
out

and

beds,
earth.

and

procured himself

food

of the But

bowels

of the

had from notwithstanding all the helps that men their very birth, still they lived dispersed ; for there was they were miserably devoured by yet no city. Therefore much the feeUer than beasts, as being every where they. The sufficient arts to a they had were help to them
nourish

themselves,
and

but
to

very

insufficient
war

for
;

defence fbr

against enemies,
had
of
war

make

with

them

they

not

as

yet

any

knowledge

of

whereof politics,

the art

is

one

part.

thought only of gathering thenoelves of together, for their preservation, and building cities. But they were no sooner together, than they did one another than the beasts mischiefs, by their injustice, more them had those formerly done by their cruelty. And not injustices proceeded only from this, that they had yet of Therefore idea politics. they were soon obliged to any were again exposed to the fury separate themselves ; and They
of the beasts.

therefore

Jupiter being
that
the
race

moved
man

with

of

would
to

with the end that

orders

carry

compassion, and also fearing be soon cury* extirpated,sent Mershame and justiceto men, to
their

they might
amity.
received

adorn

cities, and

confirm

the

bonds

of

Mercury having
he and

this
unto

order, asked
men as

should if he

do

to

communicate distribute

shame Prometheus

Jupiter, how and justice,

had
coold
men

should

them

dismake with
to

The of the

ancients

therefore
of
an

knew

thi" truth, that

or

God

nse

ministry
to
cure

ang^l

god,
and
to

to

aoqaaint

his

will,

their

weaknesses,

communicate

virtaes

them.

320
commendable
taken that for all
a men

PROTAGORAS

OR,

than

to

tell the

truth, yet
the
reason

in

thi^

case

it
to

is

sign
are are

of

foUy: and obliged to

;

of it is said

be,

though
counterfeit

they
a

not

and

that they are just, even say that least he, who at cannot

is a perfect fool, seeing there is no just man, is not who obUged to participate of that virtue. person Vou see it is with is then, that good reason one every heard poUtics are we speak when spoken of, because is who has not no are persuaded, that there man some knowledge of it. the world is persuaded, that Now that civil virtues are neither the about the

present
of

of nature,

nor

an

effect of chance, is what

I

but
am

result
to

reflection
to

and
you.

of

precept,
us are one

demonstrate that
no are

Tou

see

person

blames

for

the

faults
to us, us,

and
or
or

vices, which
which chastises
come us

they
to
on us

persuaded
chance,
account.
no

natural

by

admonishes
the
as

this who

On
be
so

contrary,
to

they
Is
as

For pity us. to reprehend every well as its

not
one

would who
is

mad

undertake sot

man

deformed,
the work

for
of

being
the
or an

persuaded,
are

that

defects
of nature,

body,
made?
are

beauties,
the

the

effect of

fortune,
But result who virtues with of has

which

often
same

changes
as

what other
;

nature

has

it is not

to

things
any

which
one

the

applicationand
them he he is

study
who
to

when vices

is found

not,

or

has

which him
:

ought
are

have, then

opposite to those we are really angry

chastised.

admonished,

reproved, and

injustice, impiety, and, in a word, is opposite to all that As all politic and dvil virtues. virtues be these to are labour, acquired by study and who condemns those have one neglected to leam every
Among
them. This is
to
so

these

vices

true,

Socrates,
what

that

if

you

wiU
ix)

take
punish

the

pains
thr

only
WICKED,

examine what

that

means,

force
;

it bears, and alone

what

end
to

is

proposed

by
you

this of

punishment
this

that

is sufficient be

persuade
because
who he

truth,
no one

that

virtue
a

For

punishes
unless
own

acquired. may miscreant, merely

some

has

been
to

wicked,

it be

savage

beast,
who

satisfyIds

cruelty.

But

he

punishes punishea with

TQE

SOPHISTS.

321 for for

reajM"ii,
to

does
what
to

not

do
has

it for
been that

past faults^
done
;

it is

impossible
that
are

reoEdl
come,

but may Uieir

faults
not

to

the may who

end take
has

the

guilty

relapse^ and

that every

others
man

example by
this for his
be

persuaded, that virtue may only for future good. Now punish the wicked, whether
do
as

And punishment. of necessity be end, must taught. For he punishes

it is it be your

pkin,
in

that

all
or

men

who

private
by
a

in it

public,
as

it

only

for this From

end whence

aud

Athenians

do
most

well

others.

it foUows, that
that
a

necessary
as

consequence,
as

the
virtue

Athenians

well

other Thus

people,
it is with in

taught.
Athenians

great
counsels

be may deal of reason

to
a

just and are persuaded acquired and

that
a

your
a

give ear
"c.

their that

mason,

smith,

shoemaker,
vctAj

and

they

are

be

The about
men

Methinks this is taught. only scruple that remains, is,

men

persuaded that sufficient proof

that it which
comes

virtue

you that that

can

make

great
teach

for

you

ask

whence

great
be all in

their

children
and

in their
make
to

infancy
them teach very them

all

taught by
arts
;

masters,
that all

learned those character. farther

and
cause

they neglect
their

virtues
To

which
answer

grandeur
'I shall very

and
have

high
no

you but

that, Socrates,
shall

recourse

plain reasons. Do not you beheve, that there is one thing above all, to all men there which are can equally obliged, or otherwise culty diffibe neither of ? solution The societynor city your this one depends upon point : for if this only thing exists, and that it be neither the art of a carpenter, that of a of a that smith, nor nor potter; but justice,
to

fables,

give you

temperance,
under

hohness,
the
are
name

and,

in of

word,
;

all that if that

is

hended compre-

virtue

thing exists,

and
every

all

any
or

that obliged to partake thereof, insomuch do instruct who would himself, or particularperson other thing, is obliged to guide himself by its rules,
men

renounce

all that
men,

it desires
women,

that and

all those

who
must

will be

not
proved, re-

partake thereof,

children,
until those
or

reprehended, and them reform punishments

be

chastised,
;

instructions
who will

or

and be

that banished

not

reformed,

must so,

either
as

punished
and that

with
not-

death.

If it be

you

cannot

doubt,

S22

PROTAGORAS

OR, of

withstandinff should teach

to
a

this, those
their them
if

great

men,

whom

you

speak,
should it
most

children this

all other

things, and
yirtue
;

neglect
then

teach

thing, I
so

mean

he

miracle
of

children,

much

neglected,hecome
I have

persons

worth,
that
in you the

and

good
one

citizens. is

already
virtue it may
children
tended at-

proved
may
be he

you, tauffht

to

every

public
think

and that

persuaded that private. Since then

Others
of

taught, do
with

teach which

their is and

other

things,
to

ignorance
nor

neither that

death teach

the those

least

penalty;

they
oi

neglect
is

them

usually attended
in the
a

whoeoi things, the ignorance by imprisonment, exile, confiscation oy that the

utter

who are thing happens to those not brought up virtuously. Is there not a greater hkdihood that they will employ all their pains and all their which that is so them important applications,to teach and Socrates without and doubt, necessary? Yes, BO ; those fathers, taking their we ought to think, that
or

and, fDods, diis is

word,

ruin

of

families

children
are
cease

in

their of

capable
fathers

years, understanding what

younger

that

is, as
to

soon

as :

they
ne?er

is said

them

all their

lives

to

teach

and

reprehend them,

and

not

and only, but also the modiers, nurses, jHrechildren h(mest to make ceptors, they all chieflyendeavour in every thing they do, and virtuous, by shewing them and say, that such thing is just,and such a thing unjust; a the that this and is handsome, that

and

that

unhandsome

that

i"s

19

holy,
not
are

impious.
are

If children
and

voluntarilyobey

these

precepts,

they
and

rewarded

praised; and
and that

if

they
;

do

obey them,
propt up
When

threatened they are set right,like trees

chastised bend and

they

heccmie

crooked.

they
to

are

sent masters

to

school,
to

it is

earnestly recommended

their
to

to

teach
as

them
to

ments,
those

teach take

masters

mueh so apply themselves instruread well, and to play well upon Therefore virtue and them modesty. When of it. they can great care very
not

read, instead

of

giving
read

them best

precepts by word poets, and

the

of

mouth,
them
to

they

make

them

the
There

oblige

get them

by

heart.

they find
contain

excellent

precepts
the

ftwr

virtue, and

recitals

which

praises of

great-

THE

80PHI8TS.

323 that may

; men

of

to antiqtiityy
a

the

end

those

children and

being
endea-

inflamed
"onr

with

noble

emulation,
who teach

imitate

to

resemble

them.
those the
same

The

poeto

and

youth

to

play
up

npon

in-

fttmments,
to

take

modesty,
amiss.

and

pains; they train take particular care

music, and
into their them and whilst hands
can

young ple peothat they do

nothing
When

they

understand

play
the

well

upon
of the

instruments,

they put whidi lyrio poets, they make

poems

harp,
and

to

the

end into

that

numbers

sing and play haraiony may

they
more are

the upon insinuate

themselveB
that

their

souls,

being

thereby rendered
say, of
man
more

yet tender; sof^ tractable,

and

and, as we polite, may be capable they may

for

harmonious

speaking well,
has

and
number

agreeable, doing well:

and
mony. har-

the

whole

h"e

of

need

of

Not

being
also and of
a

satisfied with
masters

these

means

alone, they
end better
that
execute

send
a

them
sound

to

of

exerdse,
may sound
not

to

the the

having
the ness weak-

robust

body, they
and may it be their
to

the

ordezs

masculine
constitution whether send

and spirit,

that

of thdr their
And

hinder
or

them in

from

serving
are

oountiy,
those
as

in war, children

other
to

ftmctions.

who best that

most

masters,
the

soch

are

able
the

do

it;
of

that the them and

is to

say,

richest:
exer-

insomudi eises go
are

children

rich
the do

begin
not
cease

their for tiU

the

earliest, and
in their

continue
years,

longest;

thithw
men.

tender

they they
their

They
oountoy
all

have

no

sooner

quitted
to

their
the

masters,

than
to

obliges them
to

learn

laws, and
out

live

cording ac-

the

rules
reason,

they
and

prescribe, that nothing

of their

they

things by
And
as

may conceit

do and who

fisncy.
have
not
so

writing-masters give
to

scholars,
rule that
to
were

yet
the

learnt

write

a straightly,

direct
vented in-

them;
them
their

country
and if any

gives
by

laws

to

men,

and
to

established

govern

laws; and

obliges submit be to governed, according to and one goes astray, it puuisheth him;
you,
as

ancient

legislators.

It

this

punishment
a

is called with

in

many

other
as

by

word

which

to properly signifies

reform;

places, justice

324

PROTAGORAS

OR,

reforms

those
them.
80

who

tarn

aside fiN"m the rule which

in

ought

to

guide
to

After

much

pains taken,
are

hoth

public and
be that

private,
can

inspirevirtue,
the be least
so

have
should the

doubt

amased, you that virtue

Socrates, and
may

far from
to

other be you

hand,
true.

be

surprising you, surprised if very much

taught ought, you

the

you This
on

contrary
of
I

should But the have if what is to

will

greatest
a

that it to pass, how comes say, ? children become men's dUshonest

many

Here

that has nothing surprisingin it, very plain reason, that I have alreadysupposed be firm and unshaken ; say,
to so,

virtue,
If it be
or

if every the end

as

man

is

indispensablyobliged
and

to

have

that

societies

without

doubt
men

subsist. cities may the ences sciit is, consider other

are

professionsthat
that what suppose, unless we
we

employed in,

and

you
not not

shall Let subsist

see us

I advance for
were

is true.

example, that this city could all players on the flute :* is it

all addict ourselves
to
one

certain, that
that
to

should

the

flute,

both

in

public and
that

we private we

should

teach

another chastise

play

those
more

it ; upon who shouJd that

should

reprehend
that
we

and

neglect to play, and

a

should
we

no

make

science

mystery
does
one

to

them,

than refuse

do
to

that teach

justice and law? ? does another justice

of
as

For any

any

body
that And

keep

science
reason

secret, of it is

he

does

others?
the
to

No, certainly.
and

the

this, that
is useful every
concerns one

virtue the whole

justice of
That

is law

body. always ready to teach and justice. If it were

flute, and
we

man particular every is the reason why

his

neighbour
same

all

that of
to

the

in the

art

playing on
teach that the

the

that of
most

we

were

all

equallyready
upon
art

others, what
children

know the

of

you excellent

it, do

think, Socrates,
the than

flute,would

always become

more

players perfectin that

It is
not

This
as

sophist always
with the other
arts

mistakes
;
a man

himself.
is
an

the

same

with
not
un*

virtue

able
; but

artist, though
a man

he

has

acquired
less he

highest perfection in
:

art

is not

virtuous

has

all virtue will

for if

one

part of it be wanting, all iffwanting

a

Protagoras

immediately

fall into

.nanifest

contnidictiolu

THE

SOPHISTS.
^

32;)
I
am

the

children

of

the

worst

players?
be found be those who

persuaded

yen

believe
The

nothing
children

of the who

kind.
to

would would

be the most
should

happily
make the selves them-

bom

for that

art,

who

greatest

progress the most

therein, and
famous for would the
son

should
rest

render

it; the
never

would
name

themselves
as

in vain, and

gain
an

we

frequently see
flute
to to
we never

of

any excellent
;
:

fatigue by it ;
son

player
the

the

be

an

indifferent
an

scholar musician with flute. in

now

and But

upon of

blockhead

become

able

superior if
those
who

them compare handled a is the

to
same

the

they are ignorant, and

must
case

all

with

We

hold
;

it for such
an

certain,
one
as

that

it

the
to

present
be the

would
who

appear
are

you

most

ignorant

of those

and
you

in civil should

brought would society,

compare
to

of the laws, up in the knowledge be qualified teach if to justice, with

nor

him

people

who
are

have
not

neither
forced

education,

law, tribunal,
resemble acted

judges, who
to

by

any

necessity
should
to

apply themselves
those last
me,

virtue; who,

in

word,
caused

savages
at
were

which the

Pherecrates* of

be

year, if you

country-feasts
men

Bacchus.f

Believe

among

like the

think misanthropes that that poet introduces, you would of an Euribates yourself very happy to fall into the hands would and ness a Phrynondas, X tuid sigh for the wickedyou of our much. declaim so people, against which you But much too only from distemper comes ease: your because virtue as body teaches they cjan, you are every pleased to cry out, and say, that there is not so much
as one

master

that

teacheth
had acted

it.

It

is

just

as

if
title

you
was

The

poet Pherecrates
The

play,

whereof

the

of probabiAnd is some there Savages* lity appearance life that the first that he therein the men unhappy represented aim let led before the bis to united by society ; and they were was, Greeks that there was no see hapniness for them, but to be well had which the so faithfully to execute united, and treaty of peace, a lately terminated long and fatal war. the country-fecuts, He "f At the country-feasts of Bacchus. says

Uyptoi,

because the

there the the

were

other

feasts

of Bacchus
and the

that

were

celebrated

iu
lebrated ce-

city

beginning
latter end

of the

spring,

country-feasts were

of autumn

in the
two
'*

fields. notorious action

t Boribates
had da

^nd

given
the

occasion of

were Phrynondas for the proverbs,

profligates,who

An

actions

Euribates/'

"

It is another

of Euribates^" **T'J Phrynondas."

32f should seek

PROTAGORAS;

OR,

in Greece would
find

for
none

master
:

who

teacheth

the Greek
every
can

tongue, you
teadieth
tradesmen's it.

Why

? because
who

body
teach
same

Indeed,
sons

the

if you seek for one trade of their "M^ers

with

the

capacity
that such

as a more

their
master

fathers would
than
same

themselves,
not

believe, Socrates,
;

easilybe
who

found
can

but

there the

is

nothing
And
has how
over

It

easy is the

to find one

teach
all

rant. ignoman

with
be
us

virtue

and

other

thmgs.
advance

httle
us, to

soever

the

advantage
to
a

that make

another
us

push
we

forward, and

in the

and

of way for which I

am

virtue,

it is

always
to

very

considerable
very

ought
one

think those I know

must

ourselves
who

thing, happy.
sary neces-

Now,

certainly
tnat

of for

have
better

all the
than
to

for qualities person

man

any
an

other
nest hothe the

in the
;

world,
I
can

all that say,

;

be do

done
not

make them
even

and

that I

rob

of
in

money

which

I take

nay,

deserve

more,

scholars. opinion of my that I usually make when :

he

Wherefore

this

is

the

baigain

desires he
go into

pays
a

me

what and
so

if any body has learned of me, 4"thers usuallygive ; if not, he after

may have he

temple,

taught him is designs for me.

reasons

worth

having sworn much, deposit the

this is the
use

that
sum

what which
the

Socrates,

fable, and
of
to

ple simto

you,
we men

that
must
are

thought be taught virtue may

not

I have

fit to make
;

prove

and

to

let

be

astonished

thiEit the

children

see, that you of the greatest

commonly
and
sons

ignorant
that the

the of

very little worth, and that those of the succeed have better, since we seen poor who
are

Polydetus,
are

of the

same

age

with their

Xantippusand Paralus,
father
masters.
;

nothing, if compared
other children of
our

with

and

so

of

many

greatest discourse,
charmed
still continue

Protagoras having
I, after having
and been

finished
time upon

this
at
a as

long
if he

and
as a

fine
man

some

stand,

ravished
to

looked

him

should

speak; but finding that he had actually done, and I turned towards having at length resumed courage, Hippocrates. In truth, Hippocrates, said I, I cannot press exhow much I am for indebted to having obHged you,
me

to

come

hither,

for

I would hitherto
men

not

for

all

the that

world,
it
was

but
not

have

heard

Protagoras :
care

I believed
we

by i\f help aod

of

that

became

honest

but

328 in that

PROTAGORAS;

OR,

point :
I to
are

for

Turtoe

ia

one

tUi^, and parts,

ttcet
the
same

these

are

itn

parts.
But, said
ears

him,
the

are

these

its

as

the mouth, Or
are

nose,

like
mass,

eyes parts of

and

parts
are

of the all of

they parts
as

gold, that
firom

nature

the

and
are

different without

each

other
of

only

in

quantity?
mouth

They
nose are

douht

parts

it, as the

and

the

parts of the fiuse.

said

But,
and

I, do
must

men

acquire some
Or is there
a

one

part

of this

yirtue,
who

others

another?

necessitythat
every who

he

acquires one
Dj
no

acquire all?
answered and

means,
are

he.

For

who without

valiant wise.

unjust,
are

see you and others

day
are

ple peo-

just

heing
valour

For

and

wisdom and

only parts
is the

of virtue. of its

Assuredly, said he,

And
is every
one

wisdom

greatest

parts.
?

of its

parts different from

as

another

^thout
And every

doubt.
one are

has
not

its

properties :
same use

in the with and

not
same

parts of the
ears,

face the
have other other

properties and feiculties ; parts, they are all different,and do either in form or quality. Is it the
?
and Does do
no one

eyes different

of the

the
so

and

of

all the

resemble
of the wise

each

parts
and

of virtue

of

them

in

another?
in their each which That

they

absolutelydiffer
that
same

any in

resemble

themselves
do
not

faculties ?
at

It is evident

they
as

resemble

other
we

all,if it be the
made
use

of them

of the

example
is

have is very said I

of. and
no

certain, Socrates,
to

the

example
of

just.
or

Then which

him,

virtue

has

other

its parts

resemble

knowledge, justice,valour, temperance,

doubt.
let you and I examine Let of its parts. one
to
us

sanctity.
No, without
Come

then,

the

bottom with I

the

ture na-

of every is it

begin
part,

justice:
it is

thing or something : what

any
I also If then and
me,

nothing?
do be you

For

my

thmk

think?

think any say you, Is it

it to

something.
apply himself to you and me, Protagoras and Socrates, explain to
that

body
to us,

should

should
I pray

what

is

which

you

? justice

something

that is

just or

just now unjust ?

called

THE

80PHI8TS.

329

I should
not

answer

that

it is

something
*

that

is

just;

would

you

answer

the

same?

Yes, certainly.
Justice in
consists

then, he

would

say, ?

according

to

you,

being just?
We
would

Without And say, the

yes : is it not doubt, Socrates. say should is

ask
us,

so

if he

after

that
not

;
we

Do

not

you him

also in

that there
same manner

sanctity?
that there

Should is?

answer

Assuredly.
Tou what

maintain,
is it then?
I

he

would be

reply,
holy,

that
to

it be
at to

is it to

or

part, my should be in
sense,

confess,
a

Protagoras, passion, and should

;

that say
can answer

pray
not

you

what

is there
not

that

be

something; profane ? For this question I the speak man, holy, if sanctity
thus?

is

itself be Tes

holy?
the But

Would

you

indeed, Socrates.
that say.
man

If after

should

continue
you
to

to
now

and

should

what It

did
seemed

just
me,

question say? Have

you
one was

us,

I the

misunderstood parts nke

reason

you?
were

that that

said

of

virtue

aU
my it

different, and
I should
; ;

never

another.
to

For

part,
was

answer

allegethat
it, you
it.
I
are

said

but for

who

said

mistaken asked

if you I was it is Protagoras who he he

you thiiik it

him,

have

a"Srmed would would

you
are

only
you

the

not

fail to Do that
one

apply
agree
me,

himself
to

question: doubtless to Protagoras ; you,

Socrates
of your the says

say.

what
none

Is

it

alone like to
you

assure

that Is

parts of virtue
What

another?

that

opinion ?

would

answer

I should And after

be

forced

him, Protagoras? confess to it, Socrates.

what could
we answer

this

confession,
his

him,

if

questions,and say. According to you then sanctity is neither a just thing, nor justicea holy but is and is thing; justice profane, sanctity unjust. Is then the just man should we profane and impious? What I confess, that for my him, Protagoras ? answer part, I should him, that I maintain answer justiceto be holy, and sanctity to be just : and if you yourself did not prevent for I diould answer are persuaded that me, you, that you

he

should

continue

^30 it the Terj would like it.

MUlTAGOmAB;

OB,

aoM

Umig
tlen
me.

with joa

nnctityy
would

or

at

least
ao,

thing
if you

See it to

if

answer

and

confess
not

I coold
to
me

eoaliess
we

it^ Socrates

;
so

for that

does

not

seem

to

he

tine,

oog^t
that

not

easilyto
is will that

gnmt
there make

that is of

jus^
some

tice

is

holiness,
between hare win

and

sanctity
but what

justice;
yon

difference
If yo"

them;
it so,

that? and

I consent

justice is holy,
the

thik sanctity is jost. Now, said I to him,

as

if I will ia not

I will, it that

is yon does ir
;

ot

I,

it is

our

qoestion; itisnot ciple; persuasion and oor printhe be truth

nothing
it must say,

hot

darken

and

ren-

dar

proofe
Howe?er,

usdess
we

therefore answered for

remoyed.

may in

he^
one

sanctity
another
a

something;
sort;
to
seem

justice thing always

in som^
so

that

sembles resembles re-

in

some

white

itself has
to

sure mea-

resemblance

Uack,
to

hard
be the
we

soft; and contrary

"tf all
to

other other.

things
Those

which Tery

most

each each like

to

parts which
and the will and

haye and the

agreed
one

have ia not

different the them

properties
I
mean

fiumMes, parts
find
after all

that fiuse ;

other,

of

if you
some

look
measure

narrowly,
one

resemble well prove,

you another:

that

they
manner
are

in

this

you alike.

may

yery

if you
to
as

will, that
caU it

things

Howeyer,

it is not
resemblance that
as a

just
;

difier

but

little

things alike, that haye but a aoaall is not just to caU those things unlike firom each To other : speak properly,
does make discourse
not

slightresemblance,
difference amazed then does
at not

render

things alike,

so

small

them of
seem

unlike. the
to

Being
him:
a

this

sophist, I
you
to

asked

Does

the

just and
to

holy
other?

haye

only
have

slightresemblance
That

each

resemblance,
but
at the
same

Socrates,
time

is

not
so

so

small
as

as

I
say.

said,

it is not
seem

great
in
us so

you
a

Well,

said this

1/ since

against
tske
not
some

sanctity

you and

to

be

ill

humour and is it

justice,let
do you
*

leave of

them,

other

subject. What
to

think

folly?

entirelycontrary
Socrates
same

wisdom

is

g^ing
with

to

prove,

that

temperance
are

and

moderatkm
to

are

the

thing

wisdomi

seeing they

contrary

fblly; for

THS

SOPHISTS*

331

It

seems
men

so

to

me.

When do
not

have
seem

goyemed
to

themselyes
to

well

and

profitably,
and
more

they

you

be the

more

temperate

moderate Without Are

than

when

Uiey

do

contrary f
moderation ?

doubt.
not

they

then

governed by
have
act
no

It cannot
And

be

otherwise.

those

who
not

selves, do they
in

good goyemment and in no are foolishly,

that

over

themrate mode-

wise

their conduct

?
in

I agree with you Therefore is not

?
to
derately. acting mo-

acting foolishlycontrary

It is

agreed.
which and does is done
not

That

foolishly,does
which is done

it

not

come

from

folly?
from That

that

discreetlyproceed

moderation.
is true. that

Is not

which
from

proceeds
weakness,

^m

force, strong
feeble ?

and

that

which

proceeds Certainly.
Is it not
from
a

swiftness

that

thing

is swift

and

from

slowness Without And and

that

thing
is done

is slow?

doubt. the
same,

all that the

is it not the

done

by

the

same

is not

contrary
let
see

done

by

contrary?
not

Tes, doubtless.
Oh!
is called said

I,

us

then,

is there

something

that

beauty

Yes. This No. Is there Yes. lliis

not

beauty, has

it any

other

contrary
is called

than

ugliness?

something
has
no

that

good?
evil ?

good,
has
not

it any

other

contrary than
sound which

No, it
Yes.

other. in the voice

a

Is there

is called acute

one

contrary
and

can

have

but
are

one

contrary:
parts of

and

thns

temperance

moderation

wisdom^

similar

virtue.

332

PROTAGORAS

OR,

And No.

that

shrill,has

it any
has

other

contrary than contrary, and

the

graye

Eyery contrary then

I confess Let
are
us

hut

one

no

moief

it.
a

make

recital

then,

of

things

wherein

ire

agreed.
We
1. 2. 3. have

agreed,
contrary has every contraries made are
that which
manner

That
That lliat

hut

one

only

contrary.
done after
a

is done
to

hy foolishly,is
contranes.

quite contrary
4. That that

that

which

is done

discreetly.

which that

is

done

moderation,
from
It

and

which

discreetlyproceeds jfirom is done foolishly proceeds

folly. is agreed.
therefore

That be done

ifl done

is done ?

ought to is done discreetly, by the contrary : that which that which and is done foolishly, by moderation, of and a contrary way, by folly always by contraries
a

which

is done

contrary way,

Certainly.
Is not

moderation
seems

then

contrary
that

to

follyf agreed just now"

that

So You wisdom

it

to

me.

remember,
was

however,
to

you

contrary
it.
one

folly.
but
one

I confess And that

contrary had
then
of

contrary.

That
From my
one
we

is true.

which
dear

these ?

two

principles shall
it

we

cede, re-

Protagoras
has but
now,
one

Shall

be Or

from from

this,
that other

that

contrary
asserted

contrary ?
that

which

just

wisdom

is

some

thing

and modesty ; that each of them temperance are and of that virtue, different, as are they parts they are and also unlike, both by their nature the effects, as parts than of the

face? ?
for

Which

of

these

two

principles
but make should
a

shall

we

renounce

they do
how

not

agree,

horrible
agree, if
one

discord.
there be
a

Ah,

\a

it

possible they
one

necessity
and
mean

that
cannot

contrary
have that
more;

must

have and
two that

but

only
found

contrary,
in
the

it be

time^

follyhas

contraries

THS

SOPHISTS.

333

which

are

wisdom

and he

temperance
will
or

Tes, Protagoras has

Wisdom and and

agreed thing,
while

to

it,whether
must
we

not.

ance tempersame a

then
as

of

necessity
that you
;
a

he

hut and

one

the

found
Now

justice

sanctitywere
who

Uttle

ago.
he

I ask in

man,

does

an

unjust
to

is thingj^ For

prudent

heing unjust ?
he ashamed
the
to

confess

my it.

part, Socrates, said he, I should Howeyer, it is the opinion of

you
to

people.
the

Well,
shall I I

would

have ?

me

apply myself

people, or

speak heg you,

is the

you

said

That it

he, direct yourself only to the people. said I, provided For answer me. same, you
that

imports nothing only the opinion.

you

think

this

or

that

I examine

Upon
answered
at

that

Protagoras,disdainingto hy saying, that the matter

his

he
was

thus

questioned,
But Then
me.

difficult.

part, and said, Protagoras, Answer,

last he took
:

resolved
I pray

to

answer

do you

think

any

of those

to my you, who commit

first

tion ques-

iiyusticeare

prudent ?
I think
Is not

there
to

are

some, to

said he.
he wise

he

prudent,

Yes.
Is not
to
even

he wise, to have in

right aims,

and

to

take

the

hest

part I grant
do

itself ? injustice take

the

it. the
or

But

unjust
the

right

side

when

they

ceed suc-

well,
When
Tou

contrary ?
well. there
are

they
affirm

succeed

then,

that

certain

good things.
are

Certainly.
Then
men,

do

you

call

those

things

that

to profitable

good
which
tone

?
I fi-equently to men, profitable do
not

Tes, hy Jupiter ; and

those
The
was are

stick to

call

not

also

good.
that
he
to

in

which
a

exasperated in
with

spoke high degree,

he

this and

shewed

ready

he transported
wished
to

ang"r.

Seeing

his I
;

condition,

make

the hest

of him,

therefore

interrogatedhim profitableto
men,

with
do
or

greater precaution and

discretion

Protagoras, said I,

things that are you call good, those ? those that are no ways profitable

334

PROTAGORAS;

OR,

Not

at

all, Socrates.*
to men,
as a

For

I know

maay of
to

tbat

an

solutely ab-

useless certain
;
are

certain

drinks, certain
others usefol
men,

foods,
ture na-

medicines,
and I know that
are are

and
others

thousand that
are

the

same

them. excdlent

There
fw
to'

some

indifferent

to to
use

and

horses.

Some

only useful
is of
no

catUe,
to

others

only
and for

a dogs. Such for trees. good

thing
for die.
to

animals,
is

yery

Moreover,
the

that

which

good

the

root

is often

bad

with

it, would
enemy it is very that which I bad

greatest
but

all

if twigs, which cover yon: shcmld Without going further, oil is the plants, and to the sldn of all cattle, the skin of
man.

good
is

for called

It
;

is

so

true,

that

good,
for

is various the

that

oil

itself
man,

of which

speak,
for

is

good
the

exterior
that take

parts of
the

and

very

the

interior. sick

For
to

reason

sicians phybad

absolutely forbid
them smell but very

it, or

at least oive

and little,

of certain

only enoi^h to coraect things which they give them.

thus had
man

the

Protagoras having
their

spoken,
said

hands,

as

if he
am a

all the company I said wonders :

clapped
to

Inm,
if

Protagoras,
any

naturally very forgetfi:^ and,

to me,
as

body
deaf,

forget the
would

long discourses subject of the dispute.

and
a

makes

I if I

immediately
were what some-

Now

speak
you

you Utile

had

mind
to
me

to discourse

with

me,
; even

you
so

louder

than

to to
a

others this
man

I desire have.

to

accommodate you have

yourself
to

fault whose

that
mory me-

And

since

do

with

is very bad, shorten foUow I should you.

your

answers,

if you answers? than

intend

that

Would
you have

you
me

have make

me

abridge
shorter

my

Would
to

them

they ought

be?

No, said
But
we

I.

who

shall be
it ?
must

judge
it be

of

it, and
or

to

what ?

measure

shall

make I have

mine

yours render

always heard, Protagoras,

and
as

that

able

man,

that

making
*

long

and

you short as

could

you others

were

very

discourses
V

upon
and these

capable of all subjects

to

Protagoras judges what caught by him, he throws where, io commenting upon cbief question.

Socrates

is

about,
all

himself
an

into

being distinctions.;
Urn

avoid

impertinent

aoience, he pufei oft

336 if you demanded should command

or some

PROTAGORAS;

OR,

me^

thing
me

that
run

was
a run

possible.
race

But Orison
six

as

if
of

you

to

with
race

Himera,"*^

of
some more

those

who

the

times I

together, or with demand nothing

necessary
;

courier;
than it
as see

would
all you,

say, the but

me

CaUias,
swiftness
that
run, to
on

to

have
as

I could If

wish would that

much

is impossible.

you
of

Orison

and

yon my him

must

obtain
;

him,
I I tell
to

he will
go yery the same

proportion
swift,
on

himself it lies

weakness go have
to
to

for

cannot

and

slowly.
a

you

this occasion, and

me,

mind
me

hear few
sort

Protagoras
words,
of and
as

if yon him desire

to

answer

in

he

began
will it be

do

lor

otherwise,
hitherto
converse

what

conversation

I have
to

heard
with

men

say,

always
to

believed

it, that
were

one's

friends, and

make

harangues,
that desires
think

two

very

different

things.
Socrates, said
a

Nevertheless,
demands
to

Oallias, methinks
he he shall the

tagoras Pro-

very

just thing, seeing

as

only
is

be

permitted
you
may

to

speak
the

much

as

fit,and

that

have

same

liberty;

condition

equal.
You all
are

deceived, Oallias, said Alcibiades, that

For

is not

at

equal.
that
to

Socrates

confesses
;

he that the

has he
art

not

that

dance, abun-

affluence

of words But
as

Protagoras.
to

for

tage yields that advanof dispute, and to I shfdl

or

know

how

surprised if he Let confess, Protagoras then same ingenuity, that he is more

Socrates,
oppose that that vrill be then

question and answer yields it either

well,
to

be

much
one.

Protagoras
his in

in weak

turn,
that

any with

the

point
that

than will

enough

but

if he

boasts

he

him,
is to say,

let him

enter

the

by

questioning, and deviating

discourse.
I will engage he for upon the

enlarging and
to

equal arms, out being questioned, withquestion on every pose purhim,

he
is that

list with

entangle
he
me

As

for
;

Socrates,

he will

forget
So
one

nothing
seems

jeersus
that his

when demand

to

forgetful. says is reasonable, for

in all

it

every

should

speak
Crison

and

tell his

sentiments

disputes.
race

Thl9

of Himera

had

won

the

prize of the

of

fiirlong

VB.TCQ

times

successively.

THK

SOPHISTS.

537

At
course

these
to

words

of and

Aldbiades, Critias

directinghis

dis*

that and
to
one

Hippias,said, Methinks, my Mends, Callias has declared himself openly for Protagoras ; is one who that Alcibiades strives to dispute^ and
Prodicus
men's wim another

exasperate
with
not to

for us^ let us not' fall out in taking part, some with Protagoras,and minds. As
:

others

Socrates

let
a

us

rather way,

join

to

entreat

of

them,
Tou

part

in

such

but

continue

this

able agree-

conTcrsation.

speak extremely well, Critias, said Prodicus ; all those who are present at a dispute,ought to remain, but not be indifferent; for these two founded thingsought not to be conbe neuter, is to give to each party all the atto tention : which he requires; and not to be indifferent; is is in the right. when for him who his vote one reserves
follow advice, Protagoras, part, if you would my and you, Socrates, here is a thing wherein I would willmgly haye you agree, that is, to dispute and not to quarrel ; for my

For

friends

dispute between
enemies
your

themselves

for their

better

tion, instruc-

and
means

quarrel to destroyone
would
the be very

another.

By

this

conversation
us

to profitable

all.

First

agreeableand on advantage, which

be,
is
a

very
your
our

side you which whereas

would, reap
our a

therefrom, would
:

I do

not

say

praise, but
causes

esteem

now

esteem

sincere and and

to

homage,
affected
;

soul is

to

be

touched sincerely but

a

praise
wrdch

frequently

vain

deceitful

sound,

the mouth
of the that

sentiments

pronounces And heart.

contrary
we,
a

the

the per proshould auditors

get thereby, not

a

which

is

only
is

certain

pleasure,but
is the and

real and

sensible of the

satisfaction.*

For

satisfaction

contentment

mind,

which

instructed,

which

and acquires wisdom prudence ; whereas pleasureis only, of the senses. properly speaking the tickling of the auditors Most highly applauded the discourse of wise and the Prodicus, beginning Hippias afterwards men, kinssaid : My all,as so meny friends, I look upon you the sarje friends, and citizens, of one and tity;not
differeace
meant

By

this pasrage of the

it appears,
and

that

the

Greeks

inade the first of

some

between

li^paivta^ai
mind,

that i^diff^ai,

delights
was to

and

by

the

other
:

by pleasures
these

the

they body.
are

the Thi"

always exactly observed this lenie by their root.

not

but

WQrds

detennine"^

339

PROTAGORAS

OR,

by
and

law

but

by nature,
But tbe

fbr
wbicb

by

nature

every
over

tbing
men,

is tied to foxoetli

its like.

law,
bands

is

tyrant
on

layetb violent
be of the
a

upon

nature

many
wbo

ooeasietts. know
the

It would
nature

very

sbameM

thing, if
who into
as come

we,

things perfectly,and
Greeks,
to

pass

for the

ablest
jfbr

among
science of

should

Athens, august
and

which

ought
and
of the

be

looked

Greece,

assembled

upon in

the

Prytaneom
ridiest

the there

greatest

house

tation, than
like the
most

city, do nothing time to spend our ignorant of men.

Socrates,
to

rnmworthy of our in wrangling about trifles, I conjure then, iVoyou

tagoras
your
course.

and

and

I
a

advise

you,

as

if

we

wen

arbitrators,
And

adopt
do
not

temperate
you

and

medimi

Socrates,
concise

the

plain
slacken
more

and

method

of

vnll

acquiesce therewith.
the reins
to

rigoroudy to tagoras Proa dialogue, unless Leave him some liberty,

too

stick

and
us

discourse,
sublime.

that you

it may

appear

to

magnificent and
the broad between
to

And

Protagoras, do
to

not

swell the

sails
ocean,

of

into medium will

eloquence, so as your and lose sight of shore.

two extremes.

carry There

yoa
is
a

those
me,

Therefore,
a

if yoa
or

give ear president, who

bounds. This

you

shall you

chose
both

moderatinr,
to

shall

oblige

keep

witiuB

expedientpleasedall
he would the
a

the company.
me
:

Callias told
and

me

again, that
me

not

suffer

to

go,

to

name

president myself
for
us

I
a

declined moderator
shall

they preosed it, sayinc it

of
our

would
courses.

be

shame

to

have
we

dis*
be is

For, said
our

I,
our

he

whom

choose,
our

shall

either
not
most
as

inferior
that
;

or

equal.

If he be

inferior,k
to
as

just
we,

the

most

learned
and

and

incapable, should if he be our equal, he

will become
name

give laws
will think

the

well

that

choice

useless. altogether
one

But

it will be you
;

said, you
a

shall

who

is

mare

learned
not

than

it is easy find it possible to

to say
more

so,

but

in truth
man

I do

think

able
one

than is
not so,

Protagoras:
and whom
see

and
you what him way

if

you

should

choose
to
a

who
more

pretend, however,

be
man

able,
that
as

you

yourselves
in

injury you
to

do

to

of

merit,
my that
to

subjecting
no me

such

moderator.
me,

But,
my

for

part, that in
makes

concerns

it is not
our

interest

speak,
If

am

ready

to

renew

conversation

satisfy you.

THE

SOPHISTS.

339 him

Proti^ras
answer,

vill
at

oot the

anawer,
same

let time

question
to

will him

and

endeaTour
man

show

the

manner

how
answer.

think

ererj
I have
to

who

is him he will
to

questioned
as

onght
he leave
after

to

When

answered
me,

often

as

shall
to

thought fit question him in my

same manner.

have

question
turn,
and he

will

give me
to
me

he

reply
answer

the you

If

scruples
that
which
is no

ihen

and

I will
me

join to heg
at

favour

of
not

him,
to

me, which the

a

desire of you (Conversation ;

present
that of
one,

is,

hreak
name

and

for

there
we

necessityto
many,

moderator,
shall All
all he

for instead
moderators.

will have

for

you

said

that this
was

was

what
much that
weary

ought
for he

to
;

he done. hut
was

Protagoras
submit,
that
when and he
to

not

it

ohliged to
and he
tun.

to

promise
be and
so,

would of

question first,
in

should do

I"ermitme
dsely
Then
to

Bhould

alw

questioning,

diould pi.,

the he

question. began after this

Socrates,
very understand that well all is well
to

manner.

Methinks,
in that
to

the

best in

part of erudition

sists con* :

being

versed

reading
well,
what
as

the
to

poets
be

is, to

they
make

distinguish what
reasons

say so said, and every

able
;

is ill said

to

g'vefear
0

for

it, and
1
am

not

that
our

tht
toe.

subject of
AU
the

going to dispute,my
poetry.
to

body sensible remove myself far off question shall rest upon
I shall says
son

of

it.

from viryou

difierence
of

will be, that Simonides

transport
in
of
some

into the

country
his
:
'^

place,
the

directing
4NIS,

discourse

Scopas,
difficult
a

the
to
;
or

Creon,
to

Tliessalonian and
our

to

be

It is very in virtue as
our us

become
that
our

truly virtusay, that

cube

is

neither shake

carriage,
or ever

actions,
from
or

thoughts,
of
mind."

shall Do
at

us,

draw

that shall

state

joa

remember

that

passage,

relate

it to yon have

There it with

is

no

need, said I, I remember

care.

it,and

studied

great

The well
a

Sophists
: we

boasted
are

that
to

they
see

understood the

all in

the that

poets

per-

tetly

about
a man

di^rence

point be-

Sophist

and

who

Is troly learned.

iswdloril
it

bfbncf

lac

would

;m

erilit

wdl

^amt^

if Ae

poet

contndietf

Ofa.: look

aidhev
theBL

maadmat
anxe

^amt

rMmmmt

Ukum^

better, vd
I Iwve

into

iiamwply^eaar

Asibrdiat;,
'^r' kr 9BJS

mj

ftaOtgaam^ Midi,
it. jnn

I bdiefe

T-TTT

harr

trr

irrlT oiMninl

kmnr

thentiiat does
not

ixL

fkaaemeat
W
sois

xiutwtffaAi an, tkn^

ic diat alinfe is tbe
mae

"TkrH^iBgcf
FktaoM
to
Bom was one

Pittacus
of the

oaga^fiir
Do what jn
ke

thoi

(fifinit

Wcoaw

Tiitiiooo."

coaKfKebnd
^d Mid but

Mid

tlu%

after

bc6"

Tei^Ido.
And do
"rGiE

think

that said

thcM

two
at

paaMgtt
the
mne

ogieef
time^
lest he

Teiy Prougoras;

I" and

"hoaldgoaponsoBoe
find
that

other

thia^
sam

aakedhin^
with

Donotyoa
when
be

thej
shall

How Mjs it he

? agrre I find that

agrees
he

himadf
his in

c"mtiary
is difficoit

thingsf
to

At

first

fixes And

thst principle^
a

become

Tiitnoos.

minute
same

after

forgets that
in his become that

spoken
to

piinciple ; and in rdadng own sense by Pittacos, that

;

the it is

motion
difficiilt
in any
an

yeij

Tirtuoos that

he

blames does Thns

not

him,
he

and

terms,

sentiment
own.

pkase
said
of

nys him in

plain
wis^

and
who

yet it is his
said
cuts

when he He had
most

condemns

aathor,
he

nothing
his
or
no

but

what

himself,

festly maniill

own

throat:

necessity speak
was

either He

there bad

here.
sooner

spoken, bat
him. bad received
saw nor

great noise
As
a

raised, i^
so

by
like

the
a

auditors fencer that with

applauding
who I neither

for

me,

I confess

hard
;

blow,
my with what

was

stunned turned

heard
as

brains

being
I heard
to

the
In

noise

they made,
I
must

also

him time

say.
to

fine, for
the

dive

into

meaning

the truth, tell you of the poet, I turned

gain
lum;

myself

towards

Prodicus,

and

directing

my

discourse

to

THE

SOPHISTS.

34 ( it is coantryman ; his assistance, and Scamandre

FrodicuB^
therefore

said

I^ Simonideg
you should Homer

is
come

your
to

just that
to

call

you

it, as

feigns

that

heing
to

vigorously pressed upon hy Achilles, calls Simois saying to him : succour, and **Let I repel this terrihle enemy." you
take I say the same let us to you, turned topsy-turvy hy Protagoras.
care

his

lest Simonides defence you

as

he this

The enabled

of
to

poet depends
so

ahihty, which your between and wiU Bubtilly

on

guish distin-

desire,

two

different you See

at

things.
wi" then appear tell ae
to
so

It is many

that fine

if

you
to
me

can

has furnished abilitywhich taught us. things that you just now be of opinion, for it does not my
same

all But and

that pray
one

Simonides
:

contradicts
you

himself.
to two be,

first,I
are

Do

think,

that

BKCOME,

and

the

same

thing, or

different

things?
Two In
in very

different
verse

answ^ed things,assuredly,

Prodicus.
his

the

first

then,

Simonides
to

declares become

thoughts

saying, that
You And

it is very

difficult

truly virtuous.
for said
has virto

say true, Socrates. he blames Pittacus, not,

same

as

Protagoras thinks,
but for

having said the aomething very

not

thing
from that

as

he,
In

having
become

different

it.

effect, Pittacus
dear

said

as

Simonides
to
be

did,

it is difficult to my
same

taonB,
be and

but
to

virtuous.
are

Now,
the And if
vnse

Protagoras,
even

become,*
of

not

thing,
be
not

in the

the
same

judgment
thing,
then

Prodicus.
does in

they

Simonides Prodicus

no

contradict

himself.

haps Perinto it is have

to

himself

and

Simonides's very

thoughts, might
become before where
it virtue
;

many say with

others, entering that Hesiod,

**

difficult to

virtuous."f
but when

For
a

the
man

gods
is
come

placed labour the pnnacle

Prodicus.

dwells, then
it.

though

it be

very

diffi-

culty it is easy

to possess

tremely. me having heard speak thus, applauded exBut Protagoras answering said, Socrates, your is still the vicious the than ejcplanation more text, and than the disease. xemedy worse
*

For
or

to be denotes
a

fixed
one

state, and
to

to

become

denotes

aa

a^ie-

Mtioa,

going
passage

from

state

another. Poem
:

t It is

of Hesiod

in his

Works,

v.

287.

342 Then

PROTAGORAS;

OR,

I have

done

yery

ill, according to your

and I
am a

reckonings

Protaeoras,

answered
that in

I;

indeed;
make it It is But

seeing
worse. as so

designing
Socrates.

to

pleasant phjsiciaB a cure distemper, I

just
how

I tell you,

The if he

poet,
had

said

he, would
of

be
as

spoken
easy

virtue
to

despicable,or
it is very

possess,

impertinent and ignonnt, of a thing which is vile and for eyerybody agrees thai
in truth,
is

diflGlcult.*
amazed
are

Being
we

at

this

quibble;

said

goras, I, Protaat
oar

dispute.
that
as as

that Prodicus very happy I fancy that For are you of of

present
weU

very
the

persuaded
sciences,
as

the

science
call those

Prodicus
the

is

one

of

divine
not

you

ancient much in but

more

times, and
ancient.
other

only
Ton

old
eaas

Simonides, that,

but

also

are

tainlyvery
for my

accomplished

to me seem you I have tincture cause df it,besome part, I may say that of Prodicus's I am one disciples. Perhaps you an
aware sense

sciences; many little instructed in it.

but

For

not

that which those

Simonides
you of

does

not

givesthe woi^ difficnltf

it may be

the
as
*

give it;

and

with

diat

word
I

with

dreadful, terrible.;^ At

all times

when

of the Protagoras changes sides here, according to the cnstoai the pretended of demonstrating contradiction instead sophists ; and who himself that it is easy of Simonides, he throws Hesiod, says, upon
to

possess
This

virtue is the ;

; aud

in

that

he

puts

very

ridiculous

quibble
very

upon

him.
at

character with
some

of the

sophists.
of

They
had

were

ignorant

the

bottom

but

reading, which
abundance

and

which

they supported
admired

with

8X"oiledtheir minds, impudence, they made

themselves t the
can

by fools.
when
a

At

all

times,
of the

word

design
have of

poet, all
passage
use

in the

in in

signify something* contiary to word the which that significations This into. question, ought to be examined
seems

to

different

is

great very makes Socrates use

criticism,
in

as

Aristotle
to

hath defend

weU

observed. but

of it here

appearance

Simomdes,
those
:

in

effect to
t Socrates

make

these

sophists perfectly ridiculous.

makes which the

cunningly
in

appear upon sense,

here,
the because

the

criticism

impertinence they made upon

not

of

sophists
for example, in
a

words it used of

word
it
was

Suvbc,

they would
but
in

have

good

are speaking things never these sophists ought to have Bat prison, sickness. is always truly taken in an iU observed this difference,that this word it but in that be when taken applied to inanimate things, sense, may understood and when a good sense Homer, who applied to persons.

used

that

bad,

as

poverty,

wrote

his

language

better

than

all those

has sophists,

mofn

than

once

d44 I
am

PROTAGORAS; your yery hi from and I take it for a

more

OR,

opinion, Pirodicns,
truth, that Simonides
difficult, meant not

said

goras; Prota-

understood what
was

nothing
that much To it

by
and
not

that that

word he

than that be

we

aD

understand;
was

it

bad, bat
with

pains

and

and easy; labour.

that

it must

acquired
not

tell you the truth, Protagoras,said knows least but that Prodicus very well

I, I doubt
what

in the

Simonides's

meaning
snare

is. you,

But
to to
see

he if

plays
you

for

little, and a you upon will fall into it, or if you

to

lays a
have

the For

cunning
here
is
an

avoid

it, and

maintain that

your

opinion.
does
not

indisputableproof
which
Gk)d
meant

Simonides
he

call difficult that

is

bad, because
possesses it is a bad that
so

adds

ately immedi-

after, and
For if would have he had
neyer

alone that

that

precious treasure. thing to be yirtnous,

alone
a

he

have

added,
to

God

has

yirtue;

he

would

hesitated
If
a

mske

Divinity.
Simonides

he

had

done

present alone to the it, Prodicus, far from calling

bad would
But
not

divine
a

man,*
well I
am

fail

to
are

call

him

blasphemer
curious the
to

and

profligate.
if I
am

know

since you versed in that

something
you
the call
mean-

which

reading

of the

poets,

going

to

had rather of Simonides; or ing of that small poem explain it to me, I will willinglylisten to you. at my Protagoras hearing me, would willinglytake me and Prodicus word: But Hippias, with the rest, besought not to defer giving them that satisfaction. me, I am to explain to you going, said I, to endeavour
*

tell you if you

Here

is

very
to

small alter the far

fault
sense

yet
of it.

it fails To him in

not

to

corrupt
wc letter,

the

text

extremely,
have Qreek But

and

follow
a man

the

should

rendered says, there and

it, very
Kai
but

from

calling
and not

of least
a

Ceos
man kcu was

ov^afiaigKtXov,
in the would

the

for the ; of Ceocu

is nobody
not
sense

BiioVf
so.

that it ought to be read will agree for Simonides least a divine man,
a man

ovSaft"c
called
to
men

What
and

of
it will

Ceos be

bear

in

opposition
the that

phemer blasoi

profligate ?
be
a man so

But

said, the piety of

so man. an

Ceos

might
say

recommended of

; and
a

might
The law
and all

Ceos, for
to

pious
were

inhabitants

of the
to

isle of Ceos death

perhaps they quite contrary. thfr impious people, witness

It
was

famous,

they
that those with

made

put
were

all the

old the
arms

men

above

60

years

when who
so

they
were

besieged by
able
to

Athenians, they put

; which

to

of age; death

not

bear

struck

the

nians Athecnr-

much

horror, that

they

raised

the

siege

to

stop the

Tent

of such

horrible

impiety..

THE

80PHIST8.

345 Tou among

There
;

my

piece of Simonides. then, that know, philosophy is yery ancient in Crete and Lacedemon.''' Gxedcsy particuLirly
upon
that

lentiments

must

the
are

mofe

sophists

there

than and

in make the

all the
as

world if

heside

hut

they

ccmceal

themselyes,
he

ignorant people, just like

it may
in
not

simple and they were sophists you spoke of, that

they surpass they may
to

discoyered and
men,

that
:

idl the he

Greeks

learning
as

science and of

That

upon
courage that

hraye and

only superior
death.
For

only looked others hy their

contempt
were

if

they

known

would

apply themselyes be no longer yalued. they deceiye through

affect
to

they are persuaded, what for they are, everybody that to study, and the art would Thus by concealing their ability,
the
towns

all

of way
cut

Greece,
of

those

who The

follow

the

Lacedemonian of

liying.
have and half

most
a

part, in imitation
for their

them,
the

their

ears,

only
wear

cord

girdle,use
so

hardest

exercises,
not
cover

their

garments
For

short,
the
:

that

they

do

their such

body.
masters

they persuade
and

themselves,
have

that

it is

by

austerities,that
of Greece the
to

Lacedemonians

made
are so

themselves

the Lacedemonians
when
are

jealous of
a

science

of their with and

sophists, that
them

they
weary
out

haye of

mind

discourse
in
secret

freely,and
that is and any suffer fear
to

seeing
apes

them that

by stealth, they
towns,f

turn

all those

counterfeit find
in

them,
their

they sophists
sations. travel

say, then

all those
discourse
to

strangers
with
conyer-

the

without
Neither other

admitting do they
towns,
for

stranger
their

their

into

they haye learnt : and the same those great teachers, there Among
also
"

they thing
are

young should

people
in
men,

to

forget what
Crete. but

is done
not

only

women

and

certain

mark

that

I tell you

the

truth,

He

pnt Crete
Crete
and had
to

with

Lacedemon,
many ttom See

because of the

Lycurgus
Laws idea of of
the

had
were

brought
made

ba^

firom

Lacedemon drawn

that

by lUnog,
which Life
of he

had

thence the

the

government
upon the

established.
i.

remarks

Plutarch

Lycurgus, torn. p. 199. t Lycurgus shut up the gates of Sparta accainst all strangers wbose for any them not cariosity only drove advantage thither, and came or profit : he also forbid travelling. Plutarch gives very fine reasouik for it, p. 248.

546 wad that the

PROTAGORAS;

OR,

Lacedemoniuw
and

are

perfectlywell

instructed

ia

philosophy
wth
at

the first

will discourse learning, is, that if any one he will most pitifdl fcSow of the Lacedemonians, him take for an idiot ; hut in the sequel of the conversation, that idiot will find pertinently to plant a means

short

and

quick repartee,
like
so an an arrow

full of from

sense
a

and how.

strength, which
Insomuch,
will that

he he hut

will who
a

shoot

had
child in
our

had

opinion
to

of him.

him,

find

himself
of
to

in

comparison
and in

Also have

abundance
that

people
the
who fine

age,

past
more

ages,
m

conceived

Laconize,
love
is

consists of

much and

philosophising than
belongs
educated
were

in

exercise,
instructed Of

that and number

it

well

well

only to a to speak
of

man

such

sentences.

this

Thales

Miletom,

Pittacus
of of the

Solon, Cleobuhs Mitylene, Bias of Priene, our of Laconia, and Chilon Lynde, Myson of Cheyn, a town
of All those sages
were

Lacedemon.

zealous

followers

of of

stiU by some learning, as appears their have been works that preserved. Being one the first to Apollo, as altogether, they consecrated

Lacedemonian

day
fruits

of their

wisdom,
the

those and

two

sentences

which be written of

are

mouth,

caused of

them the
too

to

in

in one's everyletters of
*

gold

upon

portals
I

temple
much.'

Delphos

Know

and thyself,

know

nothing
speak
that
a

Why
is
to

is it that let you

was see

of those the

pieces of antiquity?
of

It

characteristic laconic

the

ancient
one

philosophy
the which is best the

certain that

brevity.
to

Now,

of

sentences

was

attributed

Pittacus, then,

and
"

sages
to

most

boasted

of,

is

deservedly this,
Simonides,
wisdom;
and

It
as

difficult

become
in

virtuous." that
career

emulating
that
over

Pittacus could
over

of fine

conceived

if he it
as

overthrow
a

this

sentence,
had

triumph
It
a

champion
he he
;

that

acquired universal
renown.

applause,
is this
to at

he

would then

thereby obtain

immortal it

sentence

destroy
am

it, that
so

at, and carps hath composed

us

is with whole

design
poenit
see

this

least I believe

let

examine

him

together, and
be

if I

right.
the

First,
to

beginning
that
*

express poet should

only
say.

of this poem would it is difficult to become

senseless,
become

if

virtuous,' the
to

It is

difficult,

confess,

vir-

THE

SOPHISTS*

347
is added without

tuoos

for

that unless

word,
we

confess,
in

of
"

reason,

suppose

that

Simonides
to

any sort had dered consiit. :'* ing, sayit is that the

the Pittacus

sentence

of

Pittacus,

order

quarrel with
he

Simonides
''

haying said, ''That opposeth it, and

it is difficult to

it is difficult to
corrects

virtuous

that

principle in
that say does
not

That

become

virtuous, and
that he
;
were

truly
it is

difficult."

For

ohserve

well,

difficult to
there who

hecome

truly
be
some

virtuous

as

if among

virtuous and
that

might
were a

who

others
would
man,

virtuous

without and

truly virtuous, being truly so :

not

be
like
a

fooUsh

discourse,
Therefore

worthy
must

of

wise have
must

Simonides.

there and its

a

needs

been be

transpositionin this verse, transposed and put out of

For it is
as

the

word
to

truly
answer

place
kind

Pittacus. between

if there

were

Simonides

and

Pittacus.
virtuous." false

The

latter

dialogue saying, My
''

of

friends,
''

it is difficult to be you advance

:

Simonides

answers

Pittacus,
to

for principle,

it is not
to

cult diffi-

he virtuous
so on nor or as

but be
;

it is

I confess, difficult,

hecome

virtuous,
as
a

not

to

shaken,
and that
can

and

to

be
our

firm

in

virtue,
least
it is there end.
true
:

cube

its basis
our

neither

our carriage, us

thoughts, reproach plain that

and that

actions,
;

draw

upon

the

blame has

that
to

is

truly difficult."
the

Thus

he the

reason

put
is

words,
well that

confess,
at

word

truly
the be

very

placed
this

the the

The
sense

whole
;

sequel of
it would

poem easy

and

proves to make

is

it appear

that

all its

parts
and with
us

agree that all

well composed, together,that they are perfectly in them, possible grace and elegance is found of strength and abundance but it would sense ; carry far
to
run

too

through
of the

it

let

us

content

ourselves

to

in general, and the aim of poem it appear that he self himthe poet to make to only proposes that sentence of Httacus. to refute by all that poem, if to give a reason This is so true, that a Httle after, as

examine

the

idea

for what

he

had

said,
but be

''

That
"

to

become

virtuous,
that
so,

is

thing
for
that
some

trulydifficult;" he
time
;

adds,
one

However is become
as

it is
to

after

possible persist iu
that

state, and

to

virtuous,

you

say
man

Pittacus,
:

is

impossible, and above the strength of it is is only for Grod alone, and privilege

not

happy humanly pos-

this

548 ftible for

PROTAGORAS;

6r

man

to

remain

firm upon
are

and

unmoYed

when

an

in*

surmountable
But what

calamity M\b of people sort

afflict,so
:

him."

they
are

calamities
For

that those
are

they
who
not

example
the
not
one

Of

sit the

It is evident
for does but and is

that

they
are

insupportable ! no longer themselves the helm of a ship. at ignorant, or the idiots,

in that
a

which

ignorant
throw that is
an

cast

down

even man

calm. is

As

one

ground a standing upright

to

the

so

calamities
never

it, lying upon only deject

one

change ignorant.
seasons

able A

man,

and

they
a

alter

who

terrible and astonish

tempest,
overcomes

which

astonishes

den, agitates of a sudpilot ; irregular and the

stormy
wise
not

and

overcome

husbandman

; a

physician
foresee
that in with

is confounded all his

to
"

art

ffood

happen
verse

become The

this

by accidents, that he could of physic : in a word, it is the tifies wiekedy as another poet tesgood, and good are sometimes
the wicked
to

sometimes But it

wicked."
never so.

happens
It is it

to

become the

wicked,
and the

lie is always wise,

and
to

whom

only the learned, happens to be wicked

overtakes be them.
can

good,
a

when And

sudden

calamity
that it

it is you,

frightful humanly
Pittacus,

impossible
say, "that

otherwise.

And

it is difficult become that

to be

good;"
yet
is does that

difficult to

so," and

it is say rather, "that it is possible : But to you and

must

persist in
agree every that
man

state, is what
who

man every does who ill,is wicked.

impossible, for good, is good ;

What and he who who
a

that
to

is it then is the has

man

do

good:
you

for

example, in learning?

that

call

good
the

in

that

Is it not is it that
to
an cure or

and who
Is it not is not
to

is learned

? What

makes comfort

knowledge, good physician ?

the sick
want

knowledge
which makes

?
of

And skill

that

ill

physician,his
we

cure?
not

Whom,
evident

then, shall
that
we can a man

call in that

bad first

physician?
place
be
a

Is it

must

the

physician, before
the second

give

him

name?

and

that

in

be a good physician,for it is only place he must is capable of becoming a bad the good who physician? In who should effect,we are ignorant in physic, though we

commit

faults

in

that
we

art, yet
are no

we

should

never

become

bad

phyneians, seeing

physicians

at

all.

THE

SOPHISTS.

349

He

that
he
:

does
what

not

know is called

what
a

architecture
had

is, can
for he

never

properly
architect

architect,

is

no

and

so

in all other

arts.

Every
he
commits strict virtuous whether

man,

then,
in
a

who the

faults physician, whatever physician, is not, however, in

is

no

acting
bad
;

sense,
man

sician. phymay age

It become

is

the

same

of

the

he

vicious, vicious,

without
or

doubt,
other
was

it
;

be he

by

labour, sickness,
become
the

by
the

unless

any he

accident

but

cannot

virtuous this

before. work is to

Therefore make it

only

appear in that it is

of scope that it is not

state
;

poet in

but
to

possible to be, and to persevere always that it is possible to become virtuous, as

become the vicious. The and virtuous favour.
are

possible
those of the

lutely absothe

whom

gods

love

Now

sequel
is said
not

makes it plainly that poem appear, '' For he adds Wherefore against Pittacus. :
to

all this I shall

fatigue myself
I shall not vain

seek

that my
a man

and the

consume

hopes
to
us.

of

seeing
us

impossible to find, life in flattering myself with without blame and entirely
who live upon what
to

which

is

innocent

amongst

mortals,
were

the

earth

presents
should

If I

happy enough
And in all his that does love than

find he says
a

him,
carps
a so

quickly tell you."

at
"

poem he
not

much
after action
:

this For

sentence

of every

Pittacus,
man

little

my

part,
I

who I

shameful I do
not

voluntarily,
of

praise him,
is

him. the

speak

necessity,that
all this is also
was

stronger

gods

selves:*' them-

Simonides

too

him, who
who

commits
ill

In effect spoken against Pittacus. weU taught to refer this voluntarily to shameful actions, as if there were people For
not

the that
commit

voluntarily. philosophers, there is

men

did

am

persuaded
to

that
who

of

all

one

be

found,
that

sin

voluntarily.
commit does

They
not

aU

know

those wiU
or

says who
not.

crimes,

them

whether say, that

they
he wiU

praise him crimes who does not voluntarily ; but this voluntarilyhas himself. reference He he will praise him to says, that and with all his heart for he was voluntarily, : persuaded that it frequently happens that an and honest a good man love and to praise certain people. For iR forced to example,
a

Therefore

Simonides

man

has

very

unreasonable
or some

father other

and such

mother,
like

and

anjusi and

cruel

countiy^

thing.

$!iO
If

PROTAGORAS;

OS,

what does he? First, man happens to a wicked his chief afterwards is to he is very glad of it, and care ill humour make the to of his comphiin publicly, and of his country and father and the injustice known mother, the just where, in order thereby to free himaelf from every against him for the Uttle reproaches that might be made he for having abandoned them has of them, and and care ; under this notion, he multiplies the subjects of his very to adds a complaint, and voluntary hatred that^forced

that

enmity.
such of his he well
to

The

conduct
:

of sole

an care

honest
is to far of

man

is far

different
the of
to

on

occasions
father
so

his

hide

and

cover

faults

and
much

country
command If any

from

complaining
as

them,

hath of be

himself,
is
them

always
has

speak
him
to to

them.

crying injustice
he himself for be

forced
mediator reposes

angry he himself;

with
argues
reasons

them,
with

their and
to

himself
can

himself
and

all the him

that
to master

brought
and
his

appease
is never

him,
at

bring

back

his

duty;
of
can

he

until peace them restored

am

being
his that

resentment,
them
as

he before.

has I self himother

love,

and

praise
has

persuaded
under
an

Simonides

frequently
or so

found
some

obligation to praise a tyrant,

person.*
He has

considerable
This
**

done
he it
one

in

spite
to

of

self. him-

then 1 blame

is

the

language
Pittacus,
no

speaks
is
not

Pittacus.
I
see am me

When

you,
to

because
ever

naturally quarrel with

I do
not
numerous,

inclined

blame who

shall of
use race

person, any find love to that if any he

may fault, for

man never

be the

to

his country.
is
to
so prehend re-

qf/ools
upon We him
must
no we as we

should have

take done.
we

them,
all that for
or

would
and

take

good good,
all

fine, wherein
blot." It is for When
not

find says,
same

shameful
must

mixture,
all that
we

scandalous "c. that

he the

take

for

if he find
no

said,
ture mix-

must

take

white,
would
to

wherein be

of

black,
would

for have

that
them

altogether ridiculous.
that he
contents

But

he

understand,

He

speaks
with of

this, because

Simonides

had

kept

fHendly
who all the

eorre"-

pondence
battle

Pausanias,
and with

King
Hioro

of

Lacedemon,
the wisest of

gained

the

Platea,

ancienl

tyrants.

352

PROTAGORAS

ORi

tliOB
when

of

poetry,
feast

we one

do

as

ignorant
;

they
among

another

for

themselves

of fine
and

conversation,

they

are

silent,

singers
and
been well

and

players

clownishness.*

flutes upon when Whereas

eat

vulgar people, course not being able to disthings, and to maintam hire at a great charge hide their to ignorance
honest
men,

and

who send
to

have for
tertain en-

instructed,
and another

together, they
find all these

do

not

singers, dancers,
one

players ; they
without

no

trouble

fopperies
and

and

vain
fer pre-

amusements.

They reciprocally speak

of such in this discourse kind of
to
same

hear, and
It

the
to

harmony
the it is between

all music.

be

conversation,
themselves
no

ought especially,
as

when those

people who
here
;

value have

most

of

do
nor

who for say,

are

they

occasion
ask who
a

for

strange
for

Voices,
what

poets,
and
one

of whom whom

they
most
some

cannot

reason

they
able

to

of those

cite them

attribute
ever

some

sense, to
an

another,
That
those in

without

being
reason

to
men

come

agreement.
avoid
themselves

is the

why
the

able

ought
entertain

to

dissertations

upon
exa*

poets,

and

mingone
progress
the

another, by their

sounding and discourse, and give aproof

the

of the
is

they have

made

in

study

of wisdom.

That

example which, I think, you and I ought rather to follow. Leaving the poets then, let us discourse, or i^ I fence how far we so together to see say, let us may in the right. If you have mind I to question me, are a if not, give me leave the to propose am ready to answer; to bring the enquiry which question, and let us endeavour has been termination. to a satisfactory interrupted, When I had which not spoken thus, Protagoras knew
part
to

take,

and

made

no

answer.

Wherefore

Alcibiades
well

turning towards declaring what

Let him he will

Callias, said, Protagoras does he will answer he will do, whether

enter

in not
or

pound. pro-

the that
we

list, said
may may
upon
who

Callias;
his with

or

else

say

why
that
*

not,

know

reasons,

and
or

thereupon
The musicians

Socrates
and

dispute
instruments
were

another,
introduced
of

feasts

by

unintellectual Does from

not

players peeple
the
same

were

to

incapable
is
we
now

entertaining
observed
for

themselves.
music
we

violent

proceed

the

passion that defect ? Perhaps

sing only becauat

cannot

discourse.

THE

SOPHISTS.

35

diat

some

one

of
offer

the

company

may
I

dispute thought
at

with

tha

first who Then

shall

himself.
as

Protagoras being ashamed,

talk
so,

to
,

hear

Alcihiades and
to to

and

to

see

himself
were

solicited

by Callias,
last resolved

by
enter

almost

all those

who

present,
me

into

dispute, and
say
you of
to

desired

to

propose

questions
think
to

him.
I

began
the I
am

to

him,

Protagoras, do
any other whereof

not

I will search

conyerse

with bottom

upon
some

design

than

into for
men

matters

I still

dailydoubt;
"

who other

hath well said, persuaded that Homer very sees things best, for one go together see
sees

Two
what

the

not."
a

In

effect

we,

poor aU
man

mortals, when
that
we

together,
a

have

mind
so

to

never

say, able and

greater do, or

facilityfor
think. A

have

alone, though
one

to

communicate found
more

witty, seeks always some and his thoughts, assist

he

to

whom

him

until I

he
verse con-

has

what

sought.
you
you that bottom ! to whom

Behold than have

an

also

why
examined
man

very

weU

willingly with persuaded that

the
matters

with
better

another,

being
than

others

aU
to

honest
and

duty

search

into the Alas

to

of,

ought in all that particularly

one

relates, to virtue.
rather
a

should
you value

address

self himon an

than

you
man;

First,
and
men

yourself
have

ing bevantage ad-

honest very that most you

can
:

besides
have those of

honest also
are

you that not,

that,

is, that being

who

virtuous,
your upon

make
certain

virtuous

frequent
much

company your

You

doing it,and
the

rely so

wisdom,

that

whereas
make
are a

other

sophists hide
in aU

and the

disguisetheir
out

art, you
you
a

public profession,
sophist;
in
set

cities of Greece, that

pubhcly
you
are a

to

be

master

the
a :

you sciences

give yourself
and
in self, your-

virtue

the

first who

have

value

and
we

put
call

price upon
to

not

enquire
we

you after, and be

the

precepts your examination

know
so

Why
?
and

upon then

should
that
we

of weU

things

which
to

not
our

impatient
to

cate

doubts

and

ardently
that ask.

you desire that

you ask you For ? you

Why
to

should
commu-

questions,

part, I cannot my would explain to

and such
as

refrain,
me

the

things
to

I have

ahready asked,

I have

yet

354

PROTAGORAS

Oft,

The

fibret question I
was,

proposed
five
names

to

yon,

I remember

it very
tity; sancone a

well,
and

if science, if these

temperance,

and valour, justice,

are

I say, the
same

applicable to
of these

subject, or if every a thing which particular essence,

and is different these
same a names

one

denote ties, properanswered

one

has

its distinct You the

from
were

the
not

other

four.

me,

that the

applicable to
each
of them

only
to

and denote all

subject,but
virtue,
not

that

served

thing separate and

of similar the whole
as

distinct, and parts,

of
as

that those

parts

of

they were gold, all

are

which

resemble

mass

whereof the
to

they
each
are

parts,
are

but

dissimilar
of

parts,

the

parts

face which

all

parts
without which

it without

resembling
have every
one

any the

resemblance

other, and parts, and

whole,

where""

they

tions. propertiesand funcif you still of this opinion ; and then Tell me are altered have if you it, explain your present thoughts to have for if you changed your opinion, I will not hold me ; with rigour, but leave you an entire Hberty to retract ; you in the least be surprisedthat you and shall not have pounded prothose at first,as it were to try me. principles But

their

different

I tell
the

you five

most

seriously, Socrates,
you have
there

answered

tagoras, Proaxe

qualitieswhidi
To
some

named^
are

parts
them valour may
an

of

virtue. have

speak

the

truth,
to

four
:

of but

which

resemblance

each

other

different ^m all the rest, and is very by this you I tell you the truth that shall find easily know ; you number infinite of people who are very unjust, very very

impious,
the I have
same

debauched,

and

yery
to

ignorant ;
must

and

yet

at

time
you

they
Do

are

valiant

admiration.
examine
are

stop

there, said
you

I,

for

what

advanced.
your

call those

who

bad,

you valiant ?

Is that

meaning
those

f
who venture

Yes,
fear Let
to

and
go.
us a see

headlotig where
not

others

then, my

dear

Protagoras, do
you

you
of

call

do And not thing? it as something that is fine ? Yes, and as something that is vety lost judgment. my

virtue

fine

boast

ing teach-

fine,otherwise

I have

But

is

that

virtue

fine

in part and

ugly

in

part,

or

"

it

altogetherfine ?

THE

SOPHISTS*

355

It is
Do

altogetherfine.
find some people you into wells and deep waters
divers.

not

who ?

throw

themselves

headlong
Yes,
Do
to
oxir

they

do

it because
or

it is
some

trade

they

are

accustomed

and

expert in,
it is
a

for

other

reason

Because Who
sudi
as

trade
who
to

are

those

they are expert at. fight well on horse-back?

manage
a

Are
or

they
who

know

how

horse

well,

.those

cannot? Doubtless Is it not those

the
same

who

can

with in
more

manage who those all other

horse with fight

a

buckler
who
are

Yes, certainly,and expert

well what
in them
are

things,
and

those

are

brave
same

courageous
after far

than been firom

tiiose who

not, and

the

troops,
war,
are

having

and disciplined

inured

to

different

they
thus Tery

were

before.
have
seen

But, said I, you

been
and

are disciplined,

people who without notwithstanding very

?
these
so

having
brave,
braye* and
so

Yes,
Do

aU occasions upon and I have seen certainly, some,

courageous

most

not

you

call those
men

people

who

are

brave

bold,
You valour
are

valiant

do would

not

consider, Socrates,
an

what

be

ugly and
not

shameful

you say; thing, for such

then
men

fools. But
I say, have far. so nevertheless and
not

you

called bold

men,

valiant

men

Yes,
And

now

these
;

bold

men

seem

to

you

to

be

A)ols,

valiant

and

just
are

now,

quite
the

the
most

contrary,
wise
to

then thought the most you be the most bold. If they

to

learned, and
the
are

most

bold,
most
as

then

ing accordand

your

principles,they
is the
same

the

yaliant;

consequently science
You
to ;

thing
men were

yalour. what I I

do

not

well

remember,
if valiant
not at

Socrates,
ask

answered

demanded you But did yes. you valiant ; for if you and
*

bold,
if made bold
a

answered,
men were

all

me

had,
that

I should

have
not at from

distinction,
Hitherto
of nnivenal

have
It is
an

told you
evasion of

they

are

all so.*
the rule but

the

sophist
are

drawn
not

affirmative
"ome

propositions,
to

which

convertible

by

adding

restriction

tiie

attribute, which

become

the

subject.

PROTAGORAS;

OR,

mj

tliat principle,

the

Talimnt
not

are

bold, remains
able
to

in iU
it of the and and
are

fbll an;
same

and "Izengtli, falsehood.

persons
are

have yon You make bold

been i^pear

convict that

it when

Yerywell
are

more

they
bold yon
but
one

instmcted

well
that
not

trained,

than

before
are

they
more

had

learned
than
are

disciplined troops
disciplined ;
that valour this way science
me

thing ; any ti^ those pleased

and the
to
same

and

from science

thence
are

conclude,

and
of
are

thing.

By
and
will

arguing,
but
one

will you and the same

'also find

that For

strengQi
first, you
Are Then
the you
more same

thing.
of you,

ask

after

strong,
would

puissant aidd, are

not

usual your I should 1* those who

more

way
answer

gradation.
yes.
to

who

have
not

learned learned ?

wrestle And the

puissant than
wrestler, is he
he
was

those

have

puissant after having learned,

any And

than

before

he

knew yes.

thing of that
from those
two

exercise

should I should
use

still answer, have

same

granted, you

of the

that

proofis, you confession, science by my own

;
are

things which would believe, that by making this might lawfully draw sequence, conis

strengtb.
J

Wait,
that

I pray you the puissant

I have

not

granted,
I

neither
that
are

do

grant
are

strong,
and

puissant. For puissance the same thing. Puissance

from from
to nature

only say strength

from

tbe
far

strong
from and

being
times some-

comes

science,

choler and

and from

fury
the

whereas

strength comes
that said that

good nourishment,
I have that

always is given
and
some

the

body.
were

It is thus
not

that

boldness been

valour

the

same

thing ;
valiant
were

there

have

occasions
not

wherein

the from bold

bold, but
all the

that
were

it could valiant.

be
men

inferred become and

thence

that exercise
as

bold

For

by
*

anger

by fury, just

and

art, and

sometimes
But

they
way

become

puissant.
we a

To

understand

Protagoras's
the
means

of arguing,

must robust

know

that
;

by strength, he means that by puissance, he

person,
who like in that his of
a

natural
a

disposition of supernatural vigour

chains,
and he

body
of
a

and

like also

that
means

frantic

fits

breaks

acquired

This is the champion. why he grants reason vigour, Hmt the denies that the puissant are strong, strong are puissant, and for strengrth is natural, and habit, or from puissance springs from an of the But last mind. it is but at a impulse nothing mere quibble, wherein the contradicts sophist even himself} W will be seen imme* 4iaMy,

THE

SOPHISTS.

J57
the

Talonr
the

proceeds
do live
not

from

nature,

and

good cultivation
that that

of

soul.* But

you

say,
is

my
to

dear say,

Protagoras,

certain
others

people
Uye

well,
is to doubt.

that say,

that ill, Without And do

agreeahly,and disagreeably?
man

you life in troubles No But

say

that

lives

well, when

he

spends

his

and

grief?
dies after

assuredly.
when
not
a

man

haying spent
well

his

life

agree-

ably, do
Yes,

you

think

he

lived

I do. then
a

and a good thing to live pleasantly, bad thing to live disagreeably? is decent It is according as one delights in what

Is it not

very and

"

honest,

said

he.f

Protagoras, said I, will you be of the opinion of the vulgar, and will you, with them, call certain things that are others that are able, disagreeagreeable,bad, and some will call good 1% you Yes, certainly. ? Are those How, agreeable things, bad in say you which makes them that agreeable, independently from all that may And these disagreeablethines, are happen ? maimer independently of aU consequences they good after the same
What,
,

He

means

that bold force.

the

more

men
are.

are

disciplined, or
compares
not
see

anger, and

the

more

they
But the

He does

boldness that in

transported with to puissance,

valoor

to

he

confessing
to

that

valour

proceeds
with Socrates

from

acquiesceth
science. t the

Socrates's
is

good nourishment principle, that

to

given
valour way.

is

soul, lie nothing but

for

the

going

lead

him

another

Protagoras

is ashamed

of what he

he

just

now

confessed,
himself

he

sees

sudden, things, who the said dnd lives though things delights tiierein, be painful. go(^ use of his confession, and is going Socrates makes this principle which to pursue the sophist immediately. will overthrow I For the vulgar are there that some are agreeable persuaded But things that are bad, and some disag^reeablethings that are good. reclfon for if their them bad tii^ only by good or consequences ; considered hi themsdves, we always find the things that are agreeable,
and consequence he acknowledges contradicts that
a man

of it ; therefore

all of a

spends agreeably, even

who

his life in honest

to be

good,

and

those

that

are

disagreeable,bad.

SSS

PROTAGORAS;

OR,

Yes, just so.*

Then

tbey

are

not

bad, in

so

"r

as

they

are

disagreeI

able.f
In make

trath,
my and
are

Socrates, said
as

he, I
and

know
as

not

if
as

ought

to

answers

simple
to assert

general

your

tions, ques-

if I

things
others certain the

ought good, and

that I may
not

that

all

absolutely, that all agreeable bad. disagreeablethings are

Methinks,
that

only

in this

dispute, but
to not
answer,

also

in

all
are

have,

it is best that
are

that

there

agreeable things
there bad. do with
not

there disagreeable, that

nor

are or

certain

good, and things that

kind
whieh

that
are

among

not

bad;

and

is

third

medium

is neither

good
But

you

caU

those

joined
Most I ask
are

pleasure, and certainly.

you then if

which

things agreeable give pleasure ?

not

that

are

they

are

agreeable, that
of

is to

say,

is not

good, in so f"* as the jdeasure they

you, examine the

they
cause

something
To
answer

good

?
I
answer we as

that,
with
are

said

he,

Socrates,
it, and

daily
if it

others, that
reason,
one

is, that
and
we

must

agrees

find that
same
an

good

but

and there like

the is

therewith,
Which
you be

if not, do

open

i^reeable end the must acquiesce thing, we field fcHr dispute.

I, will
I lead

you

best
me

then, Protagoras, said

in this

pleased to

lead

inquiry, or
lead

shall

you?
It is most

reasonable

that

yoa

should

me,

for

you

began.
I

will

do the

it, said

I,

and

here

is

perhaps
As
a

method
of

that

will make
or a

thing

appear
man

plain :
whose

master

exercise,
he

physician seeing a know, in order to judge good disposition of his

with
*

constitution
or

would

of his

health,
does

the

strength and
himself
to

body,
and

not

content

looking on
This

his

hands
one

face,

but

says

him.
is not

Strip
in the

sophist
well
to

confesses also

thing
it in

least persuaded
sees

; he

retracts

he here, wheneof the following answer, carry him

too

for he IbfeHe is m.

very how
t

that

this confession
out

would

"r. he

knows

not

rid himself

of the

difficultyand
of what this

confusion

It

is

now.

For

necessary consequence if disagreeaUe tilings are

cannot

may

follow,they

he had

good beeaiue tbey

sc^hist cooliHsed independently fron

are

jvsi
what

diaagieeftble.

'

360 which
Tents

PR0TA60RAS

0R"

occasions
them from

them

to

be

oTercome

acting that which it : For perhaps, if we should say to them, friends, you are ask us deceived, and you have a false principle, they would in their turn, Socrates, and ! is it Protagoras: What you, not a passion, to be overcome by pleasures? Tell us then
what it

and preby pleasures, is best, though they know

is, from
Socrates
the
comes

whence ! said of

it comes, my

and

wherein
are
we

it consists

f
to

What,
stand
to

opponent,

obliged
at

opinions
into answered

the
heads

vulgar,who
?
serve

speak
some

random

all that

their

However,
make
us

I, this may
the

in

measure

to

understand
of virtue.

coherence
If therefore

that valour you

and

has, vnth
to

the what that low fol-

other you
way

parts
at

will stand
lead

first I
or

agreed, which
should if you think think said

is,
the

that

I should

you

which
me

best

shortest, then
to

fit, I will

give over.
I

On tinue

the
as

contrary,
you

he, Socrates,
then:
us,

pray

you

coib*

began.
my discourse ask If do those you
same

Resuming
I, should
mind
answer answer

people
state

said of
we

persist to
is
For them.
overcome

what

call that What

which ?

by pleasures?
this is the

should
take

my I

part,
should

way

I should

to

friends, immediately say, my hearken, I pray you, and deavour Protagoras and myself will ento to your give a satisfactory question. answer that other think Do thing happens to you than you any enticed what reallyhappens, when by the pleasures you are which seem agreeable, you yield to the temptation, very know those well that although you pleasures are very and fail to an? bad would not swer, dangerous They very very ask it is nothing else. We afterwards that should that those them. Why pleasures are evil ? Is it say you because they give you a sort of pleasure in the moment
that you

enjoy
and

them

?
that

Or

is it because

in you

the

sequel they
into ?
Or

engender diseases,
poverty,
suppose
draw should you
to

they
them be call
a

throw

headlong
misfortunes
any of those
as

after
not

thousand

they
would
man

followed
them that

by

chiefs, mis-

still

bad, inasmuch

they
is the

to rejoice ; all vices ? Let of most consider, Protagoras, us deplorable other what that they to us, than thing could they answer not of the pleasurethey occasion at the bad, by reason are
cause

and

rejoicein

vice

THE

SOPHISTS.

3r"l
diseases and

time

of

accidents I almost
Does
am

of the enjoyment, but becauBe which they draw after them ? persuaded, said Protagoras,
would answer.*

other

that

this

is what

all of them

not, said
causeth
our

I,

all that

which us?

destroys
I

our

health,

or

which

ruin,

vex

fancy they

would

agree to it. Without doubt, said Then these

shoidd I

Protagoras.
:

continue

You

think,

to

pleasures are not bad because they of other pleasureswhich and deprive men they fail to acquiesce therein. not enjoy ? They would to it. Protagoras consents
say ask
are

that Mends, my in sorterminate row, desire

But,
should

I,

if

we

should

take
you

the
say

contrary
that it?
of

side, and
Will

them,

My
how of

friends,
do
you

disagreeable
you that

things
the

good,

understand

cures speak by example physicians perform by incision, by purgations,

bodily exercises, of war,

you say that these

strictness but that

of diet ?

Do

things
would

are

by good,
or

they

are

? disagreeable

They

be

of

that

opinion.
Without doubt.

Why
moment,
their

do

you

call them

good?

Is

it because

at

the

the they cause greatest pain? operation, tbey occasion hefdth and

Or,
a

because habit

by
of

good

body, and are the preservationof cities. make no they would scruple to take the acquiesced therein.
But which because
chase suppose I have I should named
are

Without last

doubt
:

part

tagoras Pro-

go

on

and
for

ask any that For

if all those other

reason,
remove

things
than and motive
moving re-

they
away

end

in

good, pleasure, and

and
to

they
what

vexation you

sadness those

other

should

oblige
of
see

call

vexation, and
any.

the

things good, but the expectation of pleasure?

cannot
*

consequently Protagoras has spoken against his own proper that h" certain answered, sentiments, when agreeable things were bad pendent them by the vry same thing that made agreeable, and indeand all that that from certain might happen, disagreeable things were independent of all that may good after the same manner, follow. We observe this wonderful must art whereby Socrates makes himself so Protagoras contradict plainly,without ever surprising cr

And

offendinghim.
R

362

PROTAGORAS

OR,
f

IVor I neither, said Protagoras. do not Therefore you seek after pleasure aa
and avoid vexation
as an

good things

evil ?

Without

contradiction.
take call

consequently you pleasure for a good ? You it deprives of certain you

those which
more

And

vexation

for

an an

evil, and evil, when

pleasure itself pleasuresthat are

greater than
causes

it procures

for than
reason

troubles

sensible
other that

and it when* you, all its pleasures.

to

you

For

should
if you make

have

any find should

no

call

pleasure
sure

an

if you evil, and would

cannot

it had
us

to difficulty

tell

other any but I am of it,

end,

you

you

do

so.

They
you that call
are

cannot

find
same

any,

said

Is it not
it

the

thing
those

with

Protagoras. grief or pain

you
from

Do

not

good

when

it delivers which
are

certain

evils

greater than

it occasions
than

the For
what

pleasures it

procures, propose for

;

greater

when or you, ? its vexations end than

if you could I have told

to

without That

doubt

you, tell it us

yourself any other cidlingpain good,

you
cannot.

you

would

but

Suppose,
the

is very true, continued

so

said

Protagoras.
you

I,
ways
manner

should
I of

tning
tides.
that the and

friends,
J\U what
on

this

many is my

why I turn should say, pardon me, my into examining subjectson

me,

ask

For is which

first, it is
you there

not

easy

to

demonstrate

to

you

call to he

overcome means

by pleasures ; and
of
you
good
are

other

hand,

is

no

other

making

tain cer-

sensible
to

demonstrations.
unto me,

But

liberty

declare

if you
evil

find
to

still at your other to be any

than iiilog

pleasure,
your contented
are

and

be

any

other

thing
well

than fied satis-

pain and
to

sadness.

spend
are

be very Tell me, would not you time agreeably,and without

vexation

If you

therewith,
any other

and

good
to

and

evil

thing

if you find that cannot what than I say, hearken

what That

follows.

being presupposed, I
ridiculous than
to

maintain
as

that

there
a

is
man

nothing
ing know-

more

say

evil

to

be
not

evil,and
to

being
the

you able

do,
to

that

prevent
he that

its commission,

ceaseth

commit
on as

it, because
other do
;

is hurried
it is
no

along
less

by pleasure.
absurd
to

And,

side,
a man

advance

you

that

knowing

good.

THE

SOPHISTS.

36*3

yet refaseth
^iiyerts these
not

to

do

it,because
it. The "wiU
names,

of

some

present pleasure iLat

that
to

liim

from

ridiculousness

find if
we

in do

two

propositions
use

visiblyappear
which will

you,
serve

make
us

of many

only
us

to

fuse con-

as we

agreeable,

disagreeabhy
of two
at

good,
them

evil.

Seeing
use names

therefore
of
two

speak
:

but
us

things,let
call
we

mal^e

only
of

names

let

first

by

the

good
say,
so,

and

evil

and

afterwards

shall

of agreeable and
that ceaseth
a man

disagreeable.

That and We

by those being granted, let us

sensible that it is

call them

knowing
to

evi^
it. We what

being
shall
answer

not

commit it ? And

certainlybe asked,
him,
because
overcome,

why
he
is

does

he

commit

shall is he the
a

overcome.

by
answer

they
is

will

We say ? that is to and word and

we

cannot

now

by
is

agreeableness of
that make of this
to
use

it,
the

say,

by

pleasure,for H
we we

word

banished,
of

in

lieu

thereof,
Therefore
answer,
overcome

have
must

agreed
make
man use

good.
must

term

that and

the

commits

evil

only, cause only be!

he
must
us man we

is

surmounted.

By
If he

what

We

cut

short
so can

the

words,

by good.
to

who

questions
if he
a

has

ever

little

inclination
us

and raillery,
; see

be

that

push

home

you

what

fine

field

He wiU give him. laugh immediately with all his might, and wiU say to us : In truth that is a very pleasant is sensible who that it knows evil, and thing, that a man is so, and being able to forbear doing it, ceaseth not to commit

it, because
think that

he

is is

overcome

by good.
of doubt he have
we

He

will

ask: evil ?
it is
was

Do Or
not

you

good
;

incapable

surmounting
wiU
we answer

is it

capable

of it ? it for

Without otherwise would

not

capableof
reason

whom

said But evil ?

overcome

by pleasure
is evil
one

sinned.

for

what

irhy
one no

has

good, incapable of surmountine the good? strength to surmount

greater
to

Or

Is it not

because
is

is

and

the

other other

less?
less 1

Or For

because
we

more
reasons

numerous

and

the

have

other Then
to

allege.
from
overcome

it is evident you, evils

to

this, he

would

ing add, that accordis Now

to

be

by
least

greatest
those

instead

of the

good, good.
and let evil
us

choose

the

let the

us

change
of
man
a

names

by
and

calling this

good
And

by
say

names

agreeable

disagreeable.

that

S64

PROTAGORAS;

OR,

does,

we

liaTe

hitherto
A
man

said

evil^ but
does
so,

let

us

now

say
are

iUi*
dis"

agreeable things, agreeable, knowing

he is
overcome

then

things
he does
those

that
them

that

they

are

because
are

and

surmounted

by
are

that
to

agree-

abUy
and

and
surmount.

these

notwithstanding
And
what is

unable makes the

overcome

it that

pleasure
excess
or

pable incathe saj,

one

of

surmounting
the
one one

grief?
to
or

Is it not

defect
when is
more

of the
or

in reference

the

other the

? that other
;

is to when

is

greater

less than
the
us

less flat and

any

dull than

other.

But

if

should
a

object
present

to

that

there

is

great

pleasure, and a pleasure or and that a pain that is to come expected : I ask upon head Do they differ by any other thing than by plea; sure in ? differ else. or pain They can Now, I nothing who knows how balance to things well, say, that a man and who side, and disagreeable puts agreeable things on the one the these that well other, as things on are present, as
those
which

difference

between

that
are

he the with

may
most

foresee
numerous.

are

to

come,

knows

very

well
the the

For
must
;

if you

weigh

agreeable
most

the

agreeable, you
and the

numerous,

greatest
and that that

if

always choose weigh the you

choose the

agreeable disleast

with in number, and the

the the

disagreeable, you
smallest
;

must

if

able with

and disagreeable, whether it be,

or

weigh the agree-' you the last are surmounted

the

by
must

the

first;

present

are

mounted surwe

by

the

absent,
the if
we

the

absent that the of

by

the

present,

always
;*

choose and

agreeable
down the

the

greatest, latter, or
beware

is,

the

first, the

disagreeable weigh

scales,

must

making

so

bad

This

is

Socrate's

answer

to

the
or

and

pain

differ

only
it
to

in

tlie number ridiculous

as

foregoing objection. of the pains degree

think that
to
a man a

Pleasure
and

sures. pleabe
so

I'herefore
much
an

is

to

should small
a

enemy
to
a

himself,

voluntarily
is
a sure

prefer
to
run

present

pleasure
which he
man

great pleasure he
is

of, and

after it is that

pleasure
that

sees

followed
the

by
and
to

certain shuns the

pain.
eviL

For All

agreed
fisiras

every
is to
are

seeks
a

good
and

is in question

take

balance,
This

weigh
which the into

the
Is want
a

good
sure

and token

evil, as
that that

thej
not

known.
and

kuown,

done, consequently it is
that

Is not

thev

are

of

knowledge,
This

ignorance,

precipitates

us

evii.

is without

say, all donbt.

Is

to

THE

SOPHISTS.

365
to

choice.*

Is not

that

all the

art

be

used

less, Tes, doubtit. Does

a

they would
Since
not
an

that

Protagoras also say. is so, I would say; answer

appear you when

agreedto
me,

object
?
Do
not

greater
understand

near
a

at

hand

I pray ; than at

tance disit

voice

better

when

is

near

you, Without

than

it is far off ?

doubt.
our

If therefore and
our

happiness
which is
assure U8

consisted
what

always
should

in
we

choosing
do all

doing

that
to

least,
of

Should happiness? we should have recourse to the art of measuring, or we tent conwith with and ourselves a simple appearances, But know the the of that we eye? sight has glance when and that have often deceived we judged by us, been often have the obliged to change our opinion eye, we is the has the when been, which question to be decided of the art greatest? Whereas measuring has always and false these the removed by making appearances,

life-time,

truth this

appear,
truth.

has What say

set

the would
our

mind
our

at

ease,

which

rehed
to

upon

Would

they
the if and
our

that

disputants say safety depends upon

other
art

that?
art

the

of

measuring,

or

Upon
And
even

upon art of

any

? doubt.
upon

measuring, without safety should depend

one

the

choice the

of

odd,

compare least, and the

at
a

and

time that every the most with the

one

must
or

choose
the least

least,
the
or

most,

with
near

with what
art

the
art

other,
would

whether
our

they
For

be

distance,
upon

it

not

upon the

safetydepend?
?
the
art

Is of

of

Arithmetic

teacheth us nothing but the greatness of measuring, which in question ; it would be things, is no longer the business and the the even odd, and nothing but to know requisite teach us that ? Would the knowledge of Arithmetic can it ? not our people agree to Assuredly, said Protagoras.

That

is
to
us

well
that

then,
our

my

friends.

But

since
the

it

has

safety depends upon

"

good

peared apchoice

Oar

pain.
choice.

the good choice between safety depends upon pleasure and deceive We because ourselves in our we are only unhappy misfortunes Our proceed only from oar ignorance, for no to be

body

desires

unhappy

S66 wfaidi
to
we

PROTAGORAS

OR,

thoold
between
or

make that

between

pleaauie and
in these
two
or

pain,
kinds the

that
is

is the

say,

which
most
:

greatest
nearest

the the

least, the
"urthest
art

numerous

least, the
the of
art

or

off of

Is

it not the

trae

that

of

measuring is the and of comparing

It cannot Then the be
art

examining
different

largeness
?

things,

their

resemblimces

otherwise. of

measuring
not

must

be We
same

an

art

and

could "cience:*'niej

disagree to it.
is, wMch
that that
at

shall time

examine
is
an

hereafter
art

what
a
we

that
:

art
now

the
art

and

science agree,

the suffices

of
a

measuring
you

is a

science,
i^n
I and and have that the

and

for

demonstration and

question you have proposed to us ; for agreed, that there is jiothing so strong as
wherever
it is

science,

found,
At

it is victorious
same

over

pleasure,

all other

passions.

the

time

the be

assuring us, that pleasure he when and that it triumphs over knows even man, poison of it. Now Protagoras,and Socrates, if that to be overcome not by pleasure, tell us what it is, and
you
we

it, in

have tradicted conyou is often ous, victori-

what
If

call that should

inclination

which

carries
at

us

have

ans^^wered you
would have
at

the

away. time that

us.

we

called it
on

ignorance,you
and you that those will who

now,

laugh

laughed yourselves.
themselves say, of is to

at

Laugh
have you the choice and

For in

confessed
of
are

deceive

of pain, that pleasure and not deceived, but for want that
want

good
;

evil,

ot

knowledge
for
want

you

further

agreed
but for

it of

was

not

only
one

of

knowledge,
to
measure.

that

science

which is

teacheth

Now

everj

action

wherein

deceived

for

want

of

that it is through knowledge, you know very well yourself, it is a very great ignorance ignorance, and by consequence and be to overcome by pleasure. Protagoras, Prodicus this ignorance, and cure Hippias, boast that they can you because that this inclination unhappy are persuaded, you is some other not thing than ignorance* wiU apply yourself, those and will not send children to Sophists your

It is

an

art, because
its

there
are

are

rules

and

method and

; and

it

Is
and

science, because
because
o/i

objects
that

things

it makes

its demonstrations
are

necessary, by infallible and

immaterial,
built

arguments
certain.

up-

necessary

principles

Incontestable

368 will find

no one

PROTAOOEAS;

OB,

who
take
to

would the

chooae

the

greatest, if it
tmth. and
of
an

w^

in his power
That seemed said

to

least.
ns a

all of
what
not
or

manifest
terror

Then,
ProdicuB. you

I,
it

call the
fear

you

fear
evil

?
:

Speak
whether

Is

expectation

call it terror

?
terror

Hippias acquiesced, that Protagoras and fear confessed were nothing else : Prodicus
but

and

it

of fear,
my dear

denied

it

of

terror.

But The

that

is

no

matter,

Prodicus,
know K it be is the

answered

I.

only important
I

point
be
In he

is to
true.

if the
so,
man

principlewhich
all
your

just uow
are

asserted useless. which

fears for

distinctions

effect,

who when
is

who

would

run

after that which

he
;

dreads,
That
the time it

might impossible, by
a man

he

follow your
a

that
own

not?
from he

confession he
no

that
to

fears
;

thing,
there
that it. is

confesseth
one

that

belieyes

be

bad

and

who
considers

voluntarily seeks
as

liter and

receives
to

which

he

eviJ.

They agreed
These said

foundations

being

laid down
must
;
or

Prodicus

and
prove

pias, Hipthe him

ot

I,

now

Protagoras
has he

justify and
rather I must

truth

of what for

he what of

asserted advanced

grant
said that

quarter
uie

at

first, for
not
one

he
that their insist

five

parts
and
a

virtue, there

is of

resembles
own

another,
and but five each the let

that

they
what

had

each

them
not

ties qualithat,
of those
to

different
prove there and
were one

character.
he

I will said

upon

him

afterwards,
had
some

that

parts,
other

four which is to

which
was

resemblance

other,

altogether different
that that

from

four, that
that

say,

valour.

He

added,
that
are

I should

know

truth
you

by

this

evident
see

mark,
who
and

is, said

he, Socrates;
valour;

shall and

men

very have that

imperious, unjust, debauched,

an

ignorant,
stand, underother the

yet

heroic is

and

you

will
from

thus

valour

extremely
was

different

parts

of virtue. that my with

at

I confess
answer,

first I

very

much

surprised at
did
that
not

this

and

surprisehath
you. I asked

been
him

greater since I examined

if he call gave

the and
name

thing
to

bold
that

resolute

men,

valiant

He

told me,
run

he

those

bold

who spirits

headlong

into

danger.

THE

SOPHISTS*

369
was

Tou
you

remember made
I do Tell

it very

that well) Prota^*oras,

the

answer

me?

remember
us

it, said be.

wherein
are

then timorous

the

valiant

bold, is it in things

that

the

undertake

Certainly not.
Is it in others

In

those

things

that

the brave

take? under-

Assuredly.
Do
not

cowards
the say,

run

on

be

safe, and
So
You

valiant

those upon those that upon

but that

things
seem

that

seem

to

to be

terrible?

people
say I would

Socrates, answered

Protagoras.
is
not

true,

Protagoras

what do you

ask say

you,
are

know

the

vaHant

boldf
think

sentiment. Wherein your Is it in things that are

terrible,or
have

in

that Do

which
not

they
you

such?

remember,

Socrates,
this
was

that

you

plainly
Then

made
You

it appear in the are

a

already,that

right, Protagoras,I had

that
no one

impossible. forgottenit.
vuns

things it is most that he finds to be terrible, because certaimy an ignorant thing to suffer one's self to be overcome by passion.
upon I agree But on
to

it is

thing demonstrated,

it. other
seem

the

side, the
to

brave

and

the

coward

run

upon

things that
means

be do

safe and the

same

without

danger, and
as

by

that There

cowards
a

thing

the brave.*

do great difference, Socrates ; the cowards the brave the contrary to what do ; without going further,

is

the

one

seeks

war,

the

other
to be
a

flies j"om
fine

it.
to

they find it most Yes, certainly,

But

do

thing

go

to

war

fine.

It is

necessary the brave

consequence do
run

of what
run

that
an

not

upon

terrible that
are

Protagoras Jnst now things because

safe, and
that
same

fessed, con-

it is appear

evU. be

Then

they

upon

things
by

to
as

without

danger
But
here

; and

cowards. that side is not. where How the

is the

they do the consequence difference between cowards

thing
brave

and

men, in the

brave

acting

they

choose

what

Whereas

safety
ceived.

danger
many

deceived always by knowledge, are never is terrible,and what they certainly know the cowards acting by ignorance, and fixing danger where is,and safety is,are always de* troths cleared are great up by this princii^e
; for

370
If it be actions That that I go

pftOTAGOKAS

om.

fine, it is also
aze

that

fine,
true,

are

good, good.

for

we

hftTe

agreed ahrays
who

ihtt all

is most

said

he, and
who
to

I ha^e

been

of

ofnnion.
am

to

rery the war

g^

of it.

Bat find he.

to

are

those
fine

will

not

which

they
said

be

so

and

good.
a

lliej are
In the
mean

cowards,
Is it not of the

time, said I,
also

go

to

war

being
we

fine and

good thing
It is *Do and
a

sequel

agreeable? which principles

to

have

agreed
to

to?

oowaids
more

refvise

go

to

that

which know

is finer, better, it

agreeable,althoa^
if
we

they
confen

be

what

His?

But, Socrates,
all
onr

shonld

that, th"i

we

throw over-

first

principles.
not

How,
think
to

said be

I,
be

do

the

brave

ran

npon
most

all that

the finest, the denied.

that
nor a

best,
the

and

the

they agreeable ?
a

It cannot

Then

it is evident

brave

have
auMrtmee

not

%hamefuJL

fear
are

when firm

they fear,
andassored?

tkame/ul

when

they

It is trae. If

they

are

not

shamefol,
if

then

they
then

are

fine
are

and

honest: f

Is it not

so

And

honest,

they
rash

good

Yes.
And the
are

not

the

cowards, though

and

furious, quite
and

contrary
I confess And from

Have

they

not

unworthy

fears

shame-

All assurances?

it.
whence
come

those
from

unworthy

fears

and

ful shame-

assurances

Is it not

ignorance ?
which
or

That

is certain. what do Do you you call call it that makes cowards

to

But,
cowards

be

valour,
to

cowardice

I call it

cowardice,
cowards

without appear

doubt.
you
to

Then their

all

be

so,

because

of

ignorance.

Most Then
I agree

assuredly. it is that ignorance which

to

makes

them

cowards

it.

Tou

have

agreed

that

it

is

cowardice

that

makes

cowards?

THE

SOPHISTS.

371

I have.

According
that made
are a

you, cowardice terrible,and of those

to

is the
that

ignorance of things not? are Protagoras

At made the the
same
same

signal that he agreed to it. is opposite to cowardice valour ? He of approbation. Aiid consequently the knowledge
terrible,
consent.

time

sign

of
;

and

of
same

those

that

are

not

of the

things ?

He

gave

things that are is opposed to norance igluis another of sign

ignorance cowardice ? He hesitatingly passed this is not And the knowledge

and
the of those that
are

Is

over.

of

not,

valour

things* that are terrible, ? seeing it is contrary to

another
word.
me

ignorance of the same things ? Upon that he gave no sign, and said not How, said I, Protagoras,will you neither demand, nor deny it ? end said he. Come to an speedily,
Then
I ask you
as

grant

what

you
are

still think
very

only one question lately did, that you

more.

I ask
are men

you

if

there

who

ignorant,and yet very brave ? Seeing you are so pressing,said he to I will will obUge me to still, answer you
I tell you
seems

me,

and
you

that that

you

do

sure. pleame

then, Socrates,
the

that

impossible,according to
assure

you that principles

which

ask
we

have

established. I these examine well what

you,

Protagoras,
to

said
no

I,

that

propose
than
to

all
to

questions

narrowly virtue really is

known,
we we

with you into all the

:

other

design,

parts
I
am

of virtue, and

know this seek

one

For

persuaded
what much

that
we

being
m

well

should

certainlyfind
so

for, and

what

have

discoursed
cannot

saying that virtue maintaining that it can.

if I durst
presume
to

be
at

upon: taught, and the this close of

our

the other

in

And

dispute,
that it

personate virtue,

I should

say

sant mightily upbraids and laughs at us: saying. You are pleadisputants,Socrates and Protagoras ! You, Socrates, that Virtue be taught, are after having maintained cannot that all is by endeavouring to show contradictingyourself, science, as justice, temperance, valour, "c., and that is to that virtue can conclude be taught : For ^ knowledge b"

372 different from

it is evident passes
men

PROTAOO"AS;

OR,

virtue,
that

as

Protagoras
cannot

endeavours

virtue
as

be

taught
have it

proTe^ wheiSeas, if it

to

for wiU

a never

science,
the

you

would that

apprehend
on

it cannot
after

Protagoras,
that it
can

other

hand,
that

acknowledged, be taught.* And having maintamed

also, by
other vouring endeathan

be
to

taught, contradicts
us

himself
some

persuade
leave
the

it is

thmg

knowledge.
But
am

let

us

fiction.
see

For

my

part, Protagoras,I

so founded; horribly conprinciples wish that we able to were passionately and disentangle, explain them ; that after having searched it what into all the parts of virtue, we might plainlyshew

heartHy

to sorry and I could

aU

our

is in

and itself,

that
we

leaving

our

chief

question
if virtue that
as

at

last to be

another

hearing,
or

might
I
am us us

determine
much

could
your you

taught
metheus

not

For

has
and

deceived

very in our in the

afraid

Episay he

examination,
distribution in than your that

deceived,
will also has

forgot
much and

he

made.

tell you
me :

frankly, that
better
it is

fable,
lover

Prometheus of confusion that

pleased Epimetheus
*

by followinghis example
this
can erroneous

I take

That

is that

founded

npon science

opinion
Socrates virtue
most
see

which

Is

very

common,

it to

be
at

an

every for error,

same

he

taught.
that

clearly
a

proves he
serts as-

by maintaining

is

science,
manner

the

time, and
it. be

man means

cannot

teach
it
can

after a proves It is not difficult to of

as

solid
what
; for

that
at
:

he he

aims is the

He

that

learned

no

one

but

God

God

of
;

sciences, (1 Kings
who
true

Deus ii. Psal.

Sdentiarumy
cxix.
me

he

is called

in the

Holy
David

Scripture
says

66.

Psal.

xciv.

10.) wherefore

to

him, "Lord,
teacheth of

teach it to

knowledge,
that the three his
not

proved,
Plato truths
was

he assureth ;**and knowledge it is he us, that docet hominem scientiam. If qui that men, be of valour, seeing Socrates it is also true hath ready alvalour and but knowledge the are same thing. who years he had before the idea Homer of those had excellent

first heathen hundred

; above

him.
in

first

book

of

Iliad)
be
so

when

brings
And

Agamemnon
come?

(in the speaking to

valour ? Is it
fore be-

said

Achilles, "If thou

not

valiant, from
thee ?**

whence almost

thy
hundred cxliv.
meas

God

who

Homer,
who But teacheth
one

gave David my say,

it to had hands

three

years
"it

said, (Psal. xviii. 84, and

to

1.)
ad

is God

war,*' qui
Socrates

docet

rnanus

preBlium.
It is

will
a

because firom
virtue

why does not philosopher ought to

it comes, and who its author

explain
virtue
masters

his

meaning?
he teach

fix what
are

is; before
that

explains
it; for
and the

whence

the

being known,

is also

consequently

known,

j'jproofismade.

THE

I^OPHISTS.

373

all

care

and

precaution
in those

to

frame

my and

life if

well,
you will

employing join
dive
me,

myself
as

solely
told
you of

inquiries,
I would

before,
all

most

willingly

into

the

bottom

these

matters.

Socrates,

said

Protagoras,
and your have
no

extremely
of

commend

your

good
I
can

intentions,
boast
far it all than those the but I shall from that

way vice

treating
but
;

upon

subjects.
all,
that inclined 1

above
is often less

am

envy

no

man

in
for

the

world I
have the

to

myself
I
converse

And
:

as

you, you there

said,
whom those

that

of I

with,
and I in that think least number

are

person of aU

admire

most,
whom

is

none

of T

your

age, that

infinitely
be

below that

you you

and
;

add,
be who shall

not

the the

surprised
of those for

should

some

day

among

great
wisdom. and

persons
But
we

have

rendered
another

Uiemselves

famous of these I

speak
you business.

time
At

matters,
am

it

shall

be

when other We another have

please.

present,

obliged

to

leave,

upon

must

then, time,

Protagoras,
you
will where who

said
have I

I,
it

put
so

off

the

dispute
I but
;

to

seeing
long oblige

besides,

should
I

gone
to

since, Callias,
one

am

expected
it of

mained re-

deserved whither his

me.

That him*

being

said,

every

retired

aSaais

called

374

THE

INTRODUCTION

TO

SOCRATES'S

APOLOGY.

In

Eutyphron

we

saw

how

Socrates
the

attacked
their

the

super-

stition of the

Athenians

and

plurahty of

Gods, by

which their of the fable, with exposing the ridiculousness stuffed ; and by that means endeavouring to divinity was They were bring them to the knowledge of the true God. and their guard always upon a people devoted to idolatry, of the Apostles ; the Acts witness against innovations ; the Athenians, who turbed diswe see were (ch. 17. 18.), where of the St. Paul, cryed out, ''Hie seemeth at preaching of strange Grods." Now forth to be a setter a people thus disposed, could not but be alarmed by a doctrine so opposed
to

their
to

errors.

But

that The him

was

not

the

first

cause

of

their of

hatred
wise
to

Socrates.

virtue many
censor,

and
secret

generous

liberty

that

man,

procured
a

enemies, who,

in order their

get rid of
decried meddled

public

that
as

always exposed

vices,
the

him with

underhand,
instrument the

fellow, that
was

suspected sciences.
in had

most

efficient

being an impious Aristophanes lumny. spreading that casuch

an

His

comedy
the

of

Clouds

absolute
to
ceive re-

influence
the
more

upon

accusation

people, that it moved brought against this

The
cause

them

than

twenty

brought to a his judges, jand answer

It last act of
a was

before. years trial,Socrates was both of

philosopher being formally

before
of
cusers. ac-

obliged
these

appear different sorts

to

of his

this occasion, as all upon life,that he admirably kept up the above with
never a

being
a

the

character
summate connor

philosopher,endowed
wisdom
;
as

divine
an

and spirit, Even

death

who
one

did

unadvised

action,
could

spoke
when

so

much

word

amiss.
to

itself,
not

threatened

and

presented

his

view^

376

THE

INTRODUCTION

TO

teaches,

that
the

post,

let
to

ought
they
whether shame criminal

ohey

demand
and Gods

ought always to stand to his impending danger he ever so great : that he his superiors, and his life when part with it. For, says he, there is nothing more scandalous, than to disohey superior powers,
an

honest

man

or

men.

He pursues

teaches
men our

us more

not

to

fear

death,
death

hut self. it-

only,
He

which

swiftly than

is of

opinion, that
for
a

be, discoursing of virtue, and

of all. due and its rules In
one

ordinary exercise to putting ourselves

examination,
is in how
a

should
the
test

life without
this honest

is

no

life at of of the

word,
of
an

Apology
man manner

perfect model
conditions
a

conduct

all the

hfe,
ao-

cusedo^ht
4
Several
persons drew up the

especially

of

the

person

unjustly
this every memory,

defend
who

himself. assistedtin
s

the
;

court

upon

casion, oc-

Socrates'

Apology
;

in
to

which
his them

one or

produced
those
to

arguments
him

that
most

occurred
and all

that

affected

of of

the

lofty and
all the

magnanimous
Xenophon
son

temper

this

kept true philosopher.

the relation himself
of them that the
was

After of
not

rest,

Hermogenes,
then
at

the

of

compiled one from Hipponicus, for he

has
;

Athens. and is much all the

was

Time

robbed but the it is

us

all,
the first

except Plato's
one we

Xenophon's
inferior force

apparent
In

of
meet
a

these with

to

other.

of the

tes, greatest discipleof Socraand

came us near

that disciple whereas

was

present,
other

to

the

tru0

original :
a

the

presents
and goes

with upon

the
an

hand

of

disciple that
However,
passages

absent,
even

imperfect
is

copy. that the

this

imperfect
are

copy
;

evidence

related
upon that

by Plato
same

true

does

not
assures

only
but
rouses

go

the

ideas

of he
"

Xenophon wise things, but likesays he what of war; did.

reasons

for

us,

Socrates says

spoke
to the

as

"

Do

observe,"
up

Montague,*
his will

by

Socrates what

his courage
fortifies You and
means

hazards

with

he arguments death. tyranny, and

patience against calumny,

find

notlung

in

all

this

borrowed discern
more

ft"om

arts

sciences. and
creep

The

their
to

own or

power.

simplest may there It is not possible

He has done

retire,

to

lower.

human

Book

3.

Chap.

13.

SOCRATES'S
nature
a

APOLOGY.

377
much

great kindness^ in shewing it how His plea is plain and of itself. simple, but
for
to

it
of

can an

do
imaginable un-

yet

its

height. His and simplicity

Socrates of did.

of arguing is way its force. It is an live like Here

able equally admireasier than

to matter

speak
live that But

like
as

Aristotle, and

Ceesar,

and and

lies the

to

say

which no perfection, I launch into the Apology, it wiU before be necessary crates, something of the famihar Spiritthat goTcmed So-

degree

speak greatest difficulty, art can improye."

which

has it
as

made

so

much
;

noise

in the yery

world. different

Some
counts ac-

looked

upon of it. is

fiction

others

gave

It

needless

to

obserye,
from
care

that his of

the

opinion

of

Plato,

assigning to eyeryman, genius, or angel,to take

the

yery birth, a particular with him, is in accordance

we

truth

taught

in

where holy Scripture,

hear

of

men

conducted
*'

by angels,and Jesus Christ himself saying,that in heaven the angels of little children do see the face of God without account, interruption.'* Upon which Origen
those
as

accuses

calumniators,
for
a

who A

would certain

brand

the that

liar fami-

of Socrates

fable."*^

proof
ail his

he

was

long he truly guided by a good Genius, he always was pious, temperate, and just ; that in ail cases that took the right side; that he neyer injured any man; attacked he always proclaimed war against yice; and of his life was the whole business false re^gions; that to with truth and make honest; and acquaint them more men justice. how this Familiar The is, to know only difficulty gaye and what him his the understand of nature to was meaning,
life
that diyine

is, that

yoice.
And he often
to

Doubtless Plutarch

of conyeyance. thought, where

the inspiration was naturally leads us the

manner

to

that in
cour suc-

speaks

of

miracles

recounted
to

Homer,
men,

who

introduces

Deities with the

and
to

inspirethem
or

coming knowledge
are

of what "We

they ought
must

do

ayoid.

His

woiuls

these

if

deny the Deity the title of a moying cause, that it has or principleof our operations; or else own any and of succouring men, other no co-operating with way them, than by calling wiU, by the up and determining the
either
*

In

the

6th

book

agahist

Celsus

t In

the

Life of Coriolanof

"

378

THE

INTRODUCTION

TO

ideas
act
our

conveyed
our

into the mind.

it

For

it

does

not
our

push
hands

or nor

upon

bodies;

influences

neither

feet; but by virtue

within up and either
us,

of certain it stirs
on our

and principles up the

ideas, which

it calls

active
else

faculty of
checks

our

"oul,
turns

it another
some

pushes way."
is,an
such when

will, or
could

it,
?

and

But
was a

will
;

ask, how

then

it be the

Voice

It

Voice

that

impression upon
as

of the
and sometimes

soul:

culty imaginative fahappens o^en while one is asleep, when

same one

awake;
at

fancies he

that

he

hears
and

and
sees

sees,
as

though
he
an

the
was

time

hears
that
a

nothing
Plutarch
man

little. for of

This

the that calm

opinion
was

entertained:
clear
not

says,*
easy
nor

Socrates

of
was

head, and
moved

and

temper;

that

is, he

disquietedby passion, and consequently was entirelydisposed to listen to the suggestions of its light, alone of that Genius, which, by virtue enced influthe the understanding part of the soul, and made same impression upon it that a voice does after it has paraed It was this voice that through the organs of the body. Homer so adimrably describes, when, speaking of the that came dream Agamemnon, he says, that '*a divine upon by trouble,
voice surroanded There Voice
of is

him."
another

yet

behind difficulty
of for

had

only
him
on

the power
to

is, why diverting Socrates, and

:

It

this
never

urging

count

wrong of the matter,

on,

in

thing: pretending to give

any
as was

Marsilius such
a

Ficinus

is

tainly cer-

if the
not

Genius of
was a

him

because

he

dissuaded Divine
to

him,

because

he

mysterious ac* never pushed martial and spirit, alwiays naturally heavy; as if the
of Socrates the

Being
upon idle and

affirm.

lightto deny, and not This is the way the argument, to elude by splitting the or pmning greater difficulties, controversy
and frivolous
account

had

only given him

upon

distinctions. of the
matter

The

more

able reason-

natural
to

is,
and

that

Socrat^
to

was

virtuous with

the he

last

degree,
had
no

and fair

always bent
to

take
that

up

whatever
scores,

considered he

honest;

upon to Hve

other
a

business

inind, but

simple
but
to

and
be

imiform

occasion

life,and consequently had no and reserved when 8oU" backward^

In

his

treatise

of the

Genius

of Socrates.

THE

APOLOGY

OF

SOCRATES.

ci70
to

cited

either

to

pass

false

judgment^

or

make

wros^ in
care

step.
In
nmch
to

the

Latin

translations, this
the did

Apology
have it
was

is
not

involved
taken
at

because obscurity,

translators

divide

it, and

not
are

perceive that

made in the

three

Reveral

times, which

noted, distinctly

present

translation.

THE

APOLOGY

OF

SOCRATES.

I
of my that
are

KNOW
accusers

not, Athenians,
have almost

what

impression
you: for my

the

harangues
I confess
so

made

they

have
reasons

upon made me and

part, yet,

forget myself ;
set

artfully
I
can

their

coloured

ofif.

And

sure as-

they have not spoken one word you, But of ail their calumnies, that which
ds^
my that

of truth.

surprisesme

most,

they eloquence,*
of it.
to

counsel and For shame

you

to

beware
to

of work

being
you

seduced
into
a

by

endeavour

great
which

opinion
not

it is the certainly of the I

height of
lie
am can

impudence,
;

having I am about to do, by shewing that unless they call him eloquent who
the

"E)ar the

given
not

them

at all

eloquent,

truth.
but
to

If
not

that
after

be

their

plea,
;

I for in

speak nothing but own myself a great

I
am now

orator^
discover

their naked the

fashion

about and

to

the you expressions, without which in

set

truth,

common

simple

quaint speak
of
a

turns

and For

picked
I have and
none

off their discourses. I the

sions expresthis confidence

myself, that
expect
any
for
one

truth,
from
me:

ought
very
like
a

to

thing

else

of you be it would

unsuitable

school-boy, with
the

before to you appear age my fabulous studied a harangue upon

subject.
Wherefore

only
his

favour

beg

of

you,

is, that
the the

when

They cried np they charged upon justice,and taught

eluqaeoce, in order to aggravate confounded he him ; alleging, that of putting a good face upon the way

injustice
ideas
causes.

of

had

380 you
common use

TBS

APOLOGY

OF

80CRATS8.

find

my

defence
such

given
as

in
am

the

most

ordinary
wont to

and

terms,
of in my

I with

always
you
on

make and

interviews and
my he the

the

exchange
I you often find

puhhc
to meet

hanks,
you;
not to

other

pkces
that

where when

nsed

request
of

is,
the

you

would

surprised or

incensed
matter

against

it so, for me,

as

am

ahout

speak
now

of

fact^ just
is the
to

it

stands.

Though
that I
ever

am

entered
with its would

seventy this hall;

years I am

old, this
a

first time
acquainted un-

stranger
the

it, and
were

language

and

customs.

Now
favour
own

foreigner, you
my

defence Hke
manner

in the I my

readily grant me language and manner

of

of

making
country. hall,

of my

In
and
me

I think the
same

heg petition
and
is not

as a stranger you, is just, that would you

to

this

grant

favour,

overlook

my

manner

so good as perhaps all,it is possiblethat it may be better)and only mind I speak justly or not : for that ought to be the of an view of a judge, as the greatest virtue orator

which

others

expression, (though, after ther whechief

sists con-

of

in It

speakmg
of

nothing

but I

the

truth.

is but

reasonable

that

should

begin by answering
afterwards had
a come

the
to

charges
the latter

first accusers, my f or order in their : this court

and I have

up many of I
am

great
and

accusers

before have afraid

these

several years,
but than what of is

none

them
more

advanced of

any

thing

false. and

accompHces.

old accusers my the It is true, others

are

Anytus

his

latter
more

eloquence; but the they have accosted

you

into

belief you, the the

from your you calumnies of what there

was one

displaya great deal of to be regarded, since infancy,and persuaded they pleased.

a

They told inquired into

treasures

Socrates,
the

wise and

man,

that

motions

of
who

heavens,
such
a

the

hidden
way
of make

of

earth;
of

has

dexterous
that he
can

perplexing the
a

bad The

cause men

and truth, justice good. appear who spread these false rumours
ideas for those who listen up that
no

are

dangerous enemies;
are

to

their

most my surmises

persuaded
believe
and
are

philosophers taken
Besides,
had
a

with
accusers

such
are

ries, inquivery their pre*

Gods.

these

numerous,

they
now

have

long

while took

to

concert

plot; they

grown

old, and

occasion

to

THK

APOLOeY

OF

SOCRATES.

381 that

poetess
too
or

with that you for you credulous :

most

opinion^ in
were

an

age
most

generallyis
hut

for

the

part

infants,

of your they laid youth, when their accusation hefore and carried it on against me you, without opposition : and which is yet more unjust, I am
at

in the

first years

not

allowed
a

to

know

comedian
envy

accusers. my of the at the head or

who

through
same

malice

have

ting They get off with setcharge, while all those, wrought you into a behef

of these the
to

falsehoods, and
calunmies
so

continue these

still underhand
men,

to
are

throw

about;
that before

lie concealed:
to account

I have

neither the

I say, the power

allowed
of

caUing

them them

in

your

is, to
not

presence; fight with a

nor you, and the

pleasure of refuting

shadow,

only way of defending myself and speak against I know

that who I
am

whom.

Wherefore
two

consider, Athenians,
sorts

now

to

counter ena

of and

accusers,

those

arraigned me
me

great
my Now in
so

while you
answer

ago,

those

who

summoned
a

I entreat

to beheve

that the

I lie under
sort.
am

lately; ing necessity of giv-

and

first to time space

a

former I I
am

is the short
a

then, that
of

to
to

defend
endeavour

myself,
to

and
out

time,
taken that
as

root
a

of your

minds

calumny,
has

that

you

have
root

entertained in

long

while, and
wish with

which
all my

deep
my
own,

heart
well
more

defences and

I minds. your could promote that my than

advantage as some might serve justifying myself:

your
the and way; will terminate.
am

my

apology
that that He

important design,
I
so

of in

but
not

perceive the
blind,
as

difficulties
to

not

see,

where business

all this is
to

God's and
to

will

be

done.

My

obey
To I
am

the

law,
much

defend the

return
so

myself. origin of the

which
me

charge,
you
:

upon

which with
what

decried, and
to

inspired Melitus
;

the
was

boldness

arraign
these
my

before
first
accusers

let

us

see

the
be

plea
put
is
to
an

of into

for

their

charge
:

must

form,

and
man

affidavits made.^
;

It is this he curiosity the

Socrates

impious

with

criminal in

pretends
*

penetrate
treats

into

all that

passes

heavens,

his first and Aristophanes oath ; if it were enemies, as a just charge formally presented upon for both the accuser and the prisoner were obliged to swear, that they this woidd truth advance and but they called "VTmno9Uu nothing ;

Socrates

the

caluuinies

of

382
and

THE

APOLOGY

OF

SOCRATES.

to fiitbom what

is contained

in the bowels ascendant

secrets to to

of the earth.

He

has the way

content
to

of

giving the
these others.
:

and injustice;
com"

is not

reserve

himself, but
yon that

manicates

themto

This is the accusation in the

the heads

of which
one

hare

seen

comedy
as

where of Aristophanes, up with in

a

Socrates

is

presented re-

hung
;

basket, giTingout
other I
am

he walks

upon Now I

the winds these

are

secrets

many that
to

such

foolish

pretensions.
to ; not

a stranger altogether

never

gave

my

mind
or

these

sublime those who

sciences:
are

that

them, despise
if any
me

contemn

well

versed
upon there-

in them,
to

such with
never

there
new

be, lest Melitus

crimes
:

should

chai^
know,

I would

only give you

most

that I

meddled

with these
with

sciences,as
me,

of you can bear witness. Since you have so often conversed is

to
so

and

tha^ there

great

number
ever

declare, if

I conjure you know of you who me, heard of these things, me speak you

either

furnish you with may articles of my certain evidence, that all the other ment indictAnd if this. of a piece with are further, ever you
that I either

or indirectly. This directly

heard

taught, or
a

requireda
calumny.
do
so;

reward

for

so

doing,I will prove it to be Not that I disparage those

Leonti,Prodicus
have of Ceos, and wonderful

base who

such

as

of Grorgias

of Elia. Hippias great and all men a persuading retaining the youth of whatever that might they go to ; young men city applythemselves to which of their own countrymen theyhave a mind are so influenced to,without any charge, by them, that their and adhere them only, to own they quit countrymen, and acknowledginginfinite obligations paying largesums, talent of besides. I have

For these

likewise heard, that there

in this who city, all the
came

is

yet anodier
from Paros who
;

very ingenious master for I met him the other

spends more together;

Callias*8

upon I
mean

day than sophists,

;

in the house

of

other

person citizens

put

Callias I

"where

two

sons,

addressed

happening to speak of myself to him in this

not

fashion
to

had

put them him well, for making them

the

you two young into the hands of

you want skilful man, and some pay all handsome, and givingthem
to

horses, would

good qualities they ought

man

have

And
or

would

not

this skilfid

be

some

good

groom*,

expert horse-

384
autlior
to

THE

APOLOGY

OF

SOCRATES.

vouch
as

god himself that all acquainted with Cheerepresidesat Delphi. You are phon, who was companion from infancy, and had my my He the like intimacy with of you. most accompanied you in your with returned So that you and exile, along you. but know what cannot sort of a man Chserephon was, and how in all his undertakings. One earnest day, being at the Oracle I to ask Delphi, he had the boldness (once more I am about to beg you would not be surprisedwith what say). I say he put this question to the Oracle, whether
wisdom,
there
was a

such

my it is, I

on

behalf.
to refer'you

For the

witness

of

my

wiser

man

in

the

world
was none.

than

Socrates His

The who

answered, priestess
is

that

there you

brother,

yet alive, can

you, I

assure

that

this

is

true.

Wherefore,

I entreat

Athenians,
you show with
an

to consider account

why
it is that

present

of of

the reason seriously all these things : for, those false

rumours,

only
have

to

been I heard what

the cause you raised against me. the Oracle's the

answer,
mean

When

put
What

the

question
For,
smaU
I

to

myself;
sense

does

God
under

?
these

is the

hidden
am or

that

lies I

couched
am

words

sensible, great.
wisest
a

that

entitled
does
a

to

no

wisdom,
mean

either

What of men, time in

then since

the

Grod
cannot

by calling me
Thus of it of the

the

Deity

lie ?

I continued

long

suspense
a

about deal

the of

meaning
trouble,
to
one

Oracle,
in

till at mind who

last, after
to

great
trial. wisest
as

came our

my

make for

this the

I went
man a

citizens,

passes

in

the

city,and
person I examined

hoped that
than

by fixingupon
I should who I
was

him,
the
our

being

wiser

myself,
man, name,

refute
one

Oracle.

When

this

of
a

greatest
upon him

and politicians,
;

whose

know,
world the

is

sufficient

recommendation
as a

I found

that

all

the had such.

looked like

wise but

man,

and
e"fect

that
was

he
not to to

After

thoughts of himself, this discovery,I made

that
was

in it

convince

him,
this

he the
to

was

not

the

man

business my himself he took

me

be.
to

Now this
man,

occasion

which

rendered
at

odious

and

all those

who

assisted

that

inter*

view. When said:

ttier

parted with
wiser I know than

him,
this

I reasoned
man.

I he

am nor

It that is

anything

myself, and is possible, that neigood or valuably; but

within

THE

APOLOGY

OF

SOCRATES.

385

stillthere is this difference; he is

of his
own

possessed with
the
same

an

opiniou
knows

nothing
as

hut So

knowledge, though at I, as I know nothing,

that

time

he

so

little.

Httle wiser what

than

this account, I upon I did think not he, because

pretend to know thought myself

that I knew

I did not
that

know. who
found

After
man

I visited another

passes with
him in

some
same

for

wiser

than

the

former;

but

the

stances, circum-

and
this

did not

by that discovery gained new I continued discourage me.

upon others. I
was

enemies.
to

However,
the
so

make

same

experiment
I drew

sensible gave
But of
to

that
me

by
some was

doing,
trouble,

hatred

because
that I

myself, which upon I dreaded the consequences.

bound
to

convinced
to

was

prefer
to out

the

voice

Grod
most

all

other

considerations, and
men,

apply myself
its teU this
to
:

the

reputable
And the
now

in

order

to

find

true

meaning.
the those

that, 0 Athenians,
result
of

I must

my

the wisest
to
'

inquiry was appeared men,

than the
:

you all
to
were

truth,
who

whole

me

be

passed for less disposed infinitely

so

wisdom,
Oracle

those

who of my

not

esteemed.
in order
to

To

continue the

account

adventures,
all the both

refute

having
to
;

visited

great statesmen,

I addressed

myself
and far
more

the

poets,
no

rambicks* find

others

I made

tragedians, dithyquestion, but I should

myself
most

of their
to

them,
on

what

they. I took up some ignorant elaborate performances, and put the question their meaning, what was plot or design they
than

carried

in these

pieces ;
I
am

as

if I meant
to

to

be

instructed.
the
one

Indeed,
but the after

Athenians, all, since

company

ashamed do
was

eU
was

you
not

truth
man

I must that for

a

so, not

there

of

whole

better
than

able

to

discourse

of, and
authors.do but
not

assign reasons
Thus carry
a on

the

poems,

their

respective
that of

in

little work

time,

I discovered
measures

their

by
and

the

poets wisdom,
ture, of Na-

by

sort

of

enthusiasm,
and

by
who

certain

impulses
of
a

like

prophets

diviners

speak
honour
a

great many
Bacchus,
were
cou-

The called.

poets, who
These
and

80

compiled dithyramhs
new-coined

hymns
were

to the

of

full of
And
was

sublime

rage,
in

and order

fisted
be

of bold

words. there

raccessful
with

compiling enthusiasm. fury and

4th book of Horace.

in

them,

accordingly, necessity of being

remarks upon

to

ported trans-

See

oar

the

Sad

Ode

of the

386
fine

THB

APOLOGY

OF

SOCRATES.

things
to
me

which
to

they do
he
cast

not

understand.
same
reason

The and

poets
at

seemed
same

in

the

mould;
of their of
men,

the

time, I
weU

perceived,that by
the

poetry, they
and
bly admirato

looked

themselves as upon versed in all other which back for the

wisest

their Then I
a was

and pursuits, I turned

above my

things, that they do not

have
at

no

relation
understand.

all

them,
before done

them, upon the same reason

the

being
that

convinced entitled
me

that
to

preference

great politicians. poets,

to

Having addressiedmyself
I
was

with
to

conclude
When

my I

inquiry,
accosted

the

tradesmen.
that I

them,
to

fully convinced,
their

understood

nothing

belonging
and
was

find them and that I should profession, dear be of understandings and ready parts : men all that I deceived. not indeed, I was They knew that score were infinitely ignorant of, and upon
to

wiser

than

I.

But

after
to

all,

O
a

Athenians,
similar
error

the
to
so

wisest that of

them among the poets.*

seemed For
in

feJl into
man

Hui

success

every the way

of them his

presumed
that

of

business,

far upon he fancied

:

himself this

admirably well skilled in greater matters their other obsciued extravagant fancy alone
qiudities.
I put the of the Oracle
such of
men,
as

and
mendable com-

Then behalf
continue that

question
;

to

myself, arguing
I should
either
;
or

on

the
to

whether

rather
the
to

choose

I was,
or

without

knowledge
be entitled ?
was

of
to

sort

their

ignorance
class
as

both,
both

and for

reduced

to the

same

they
that

I answered,

myself

and

for
as

the I

Oracle,

it

infinitely
source

preferableto continue of that dangerous and

calumnies the I
am now

was.

This, sirs, is the

mortal

enmity,
me,

which

raised

all the
me

charged with,
hear of that

and

denominated
that
am

JFue.
and and

For

all who

believe

I know

all
to

things ;
discover

by

virtue

knowledge,
of

enabled But
I
am

opinion
and that
utmost

the ignorance others. expose that there is none truly wise but the

of

God
to

himself; know,
matter

Oracle
extent

meant

so,

in

giving
is

us

that
;

the
or

of

human

wisdom And

no
as

great
for the
is
a

rather,
*

that

it is

just nothing.
of of the the Athenian

Oracle's
sofficient loved
to

This

presumption
of the

tradesmen, Athens.

evidence
meddle

spirit

with, and

Judge

of every

people of things

They

THE

APOLOGY

OF

SOCRATES.

387
was

mentdoning
as an

Socrates^ doubtless
instance
is
;

my

name

only
that disclaims

posed pro-

signifying to
like

all

men,

the all

visest wisdom

them, among in himself.

fixed upon

he, who
this

Socrates,
I

Having
the
my

truth,

idea

yet
among
who
to

more, not

and

to

obey

proposed to fortify in God, carrying on

countrymen, try
if I if I could found the
to
ncme,

enquiry,
any

only

among
;

likewise
with

strangers
were

my in order
;

own

but
meet

to

truly
part
so

wise
an

and

proposed
and

act

the

of

interpreterto
are

Oracle,
wisdom.

convince my

the

world does have

or

that

they

strangers
both either my
to

This

design
that I

thoughts,
pubhc
and

not

engross leisure
care

time meddle

and in
:

business,

to

take that

of

my

private affairs
worship
so narrow

render

thus, by reason to God, my

a

of

continual
are

which
in

circumstances

the

world.*

Besides,
"om

great
me,

many

high famihes,
and

young and take

men,

who time
at

are

scended de-

have
so

command,
in observing

do

follow willingly

much

pleasure
men,

the

method

in which
to

I confute imitate
not to
me

all other in

that

they they they

afterwards
engage
meet

endeavour
:

those baffling
but

with

and

it is

be

doubted

that

with of

number

things, though
at most

at

of the infinite plentifulharvest, by reason all who vain fancy they know men, time the same nothing, or they know

but

Httle.
whom upon is
me,
one

All those their

that eyes there who

they
and

convince
not

of

their

upon
a

ignorance, have and them; proclaim,

and any infamous
one

Socrates,

profligate
:

wretch,
them

what

corrupts the Socrates does,

the
recourse

youth
or

and he

if

asks know

what
to

teaches, they

nothing of they have

commonly
into

matter to

but those

avoid

frivolous

being at a stand, reproaches that are

that he

the

upon heavens, and in

no

cast

philosophers,viz.
the bosom of bad colours

penetrates
;

the
causes

earth

that
a

he

believes
countenance.

God,
For

and

with

good
crates So-

they
for

dare

not

teU

the

truth,
them for

that

is too
*

hard

them,
service

and
done

exposes
to

making
the and

By
took

the in

he

worship and convincing the

is entitled
to

Qod,

he
no

means

paint
that

world

that

they have

wisdom^

God

alone

it.

388
a

THB

APOLOGY

OF

flOC"ATBS.

alimr
to

of

knowing
that

what my

they

do

not

know.

Tims
nnmerona

it

enne

pass,

ambitions,

violent, and

union, and backed snppOTted by a mutual by an inesistible eloquence, did a long while since suggest to they had forged against me ; and now you the calumnies Melitcs baye Anytus, and inveigled Mditus, Lycon. stands by the poets ; Anytus represents the politicians
enemies,
and you my in tradesmen
see

and
reason

Lycon
to

have

Thus for the orators. appears tell you in the beginning of look

discourse,
so so

that

should

upon
a

it

as

miracle, if
has

short

bad

mudi

space, time to

I could
take

repel

root, and

calumny that itself in fortify

the
naked

your I

This, Athenians,
oonoeal
at

is the you,
am

whole,
and
I

and

truth.
:

nothing
same

from I do

the

time
score

not

disguiseas little ignorant, that all my

the

though
even

advances But

upon

this

but

exasperate
that I of those
to
canvass

wound.
the

that, is

sufficient
true

evidence
source

speak

truth,
As often
now

and
as or

point
you
at

to the

imputations.

will any

take

the

pains
a

them, whether

other

time, you
I consider

will

And
accusers.

this,
I

that it fullyconvinced sufficient apology against my

be

is

so.

first

am

now

come

to

the

latter, and
world
and
a

shall

endeavour take his

to

answer

Melitus

who,
honest

if the
man,

would

word
of his in is

for

it, is
to

country.
answer

very To icsw first

passionatelover
in

the

the indictment up the of purport

form,
:

as

I did

it is this the

Socrates

guilty of unjust things. He corrupts believing the Grods of his country, and
Deities. His
the mg Melitus
to

youth, by not introducing new

To

examine that And I

each
am

article

apart
of

plea is,
youth.
is
a

guilty
on

in cormptinjustice,

I,

the for

other

hand,

allege

that

he
to

never

make there

is the

on arraigning men pose purshow of taking much make of things that a care troubled his head with. This about charge I am tell me, : good. I challenge you then, Melitus much the so as nothing you mind promoting

very

unjust

man,

good

and

integrity of
is

young

men,

as

far

as

is

sible? pos-

Jtf^lfNo, surely there

Soc. But pray
tell
our

nothing. judges, who

it is that

can

reader

THE

APOLOGY

OF

SOCRATES.

389

your
you

youth
can

better

?
it

For

it is not you you

to be

questioned,but
that found you
so

that your peached imtell

tell "who In the

is, since
that

make have

much
out

business.

effect, since
person
set

and
to

corrupts them,

ought
not

who
see,
answer.

is able

to

them
are

right.
cover

Pray speak
and with know shame

You what ?
Is the
to not

MeHtus,
Does
a

you

confounded,
this you you
more,

not

convincing proof of youth I But able to improve youth ?

Mel, The That Who laws. is not is the that the the
man man

this

that
once

never

regarded
is it that

cation edu-

who

is best

Soc,
it is ?

thing, my
?
For
must

friend.
a

I ask

it is be

plain case,
in,
is the
are

who you, that the laws. the

are

chief
MeL

thing

versed

I tell you, Socrates, that these judges MeUtus What ? do Soc., How mean, you

men.

these

judges youth ?
MeL

the

only

men

able

to

instruct

and

improve

certainly. Soe. But are all these judges ? of them Qumber particular
Mel. Soc, All You of of them. talk

Most

abk

so

to

do

or

is it

only

strangely:

number audience Mel,

Soc.

good preceptors
are

you for us.

have But

found pray,

out

great

is the whole
not

able likewise

to better

the

youtl^ or
t

They
And
The

aU do

able.
you
can

what

Mel.

senators

say of die senators also do it. do those

or

Soc.

pubhc
like Mel.

my assembhes
to

But,

dear

Mehtus,
the them

who
are

harangue
they
able

the in

corrupt
better

youth ?
able.

manner

They
It will the

are

all likewise

Soc.
to

follow

then,
without

that
me

all the
;

Athenians that
mean

are

able

instruct

youth

and you
this

it

is

only

who

corrupt
It is

them.
so.

Is not

this what

Mel. Soc.
me

I must
of
a

needs

admit, that
misfortune.

by

means

you

vict con-

very
me :

great
do you
all has

However,

and

answer

condition?

Can
man

men

think, that horses are make them better, and

the
secret case^

pray go on in the same

is

it Or

only
ii not

one

that

of

just

the

contrary the

spoiling them ? that is^ that only

onc^

390
or
a

THE

APOLOGY

OF

SOCRATfiS.

smaU
rest

number
of

of

men,

know

how

to

do
to

it, and

that

the

mankind,
?
And

when

they attempt
the
same

improye
with and you

them,

only spoilthem
animals
to

is it not is:

all other

?
not

Certainlyit
:

whether
be
an were

Anytus
infinite

agree
and the
were

it

or

for

it would

happiness
one one man

advantage
world
able shewn
to

to

youth,
their

if there

only
every

in

who

could

corrupt them,
errors.

and

besides you

redress that the

But of

indeed, Melitus,

have

much disquieted youth never sufficient proof to the world. give you ; and of this you now to this However, me point ; does a pray Melitus, answer honest with benefit or more man by living with men,
education knaves

Return

me

an

answer,

my

friend,
that

for

put
men

no

difficult

question.
and whom that

Is

it not character
men

true,

wicked

do their

always

deteriorate

the

of those

who

frequent
and

company, with those Mel. Soc, be

good

always improve

benefit

they associate.
man, any benefited

Yes,
Is

doubtless. who

there

would
he do

choose
converses
so.

rather

to

injured, than
me,

Answer Mel, Soc,

for
:

the

law is
none.

by those enjoinsyou to charge

me

with?

No But

there
now

that

you

with I

debauching the youth, do you allege that will ? and knowingly, or against my Mel, Willingly and knowingly.
Soc,
IDU
are

corrupting and did it willingly

How
now

then,

Melitus,
so

does

your

wisdom,
that

in you

the

of,
that

far
men

surpass

mine,

age know

fery

weU
men

wicked those

do

always

prejudice, and
and if I

good
yet
mislead

benefit I should any of my

that

their company fi*equent ; be so ignorant as not to know, that the risk of being followers, I run and
at

who

judiced pre-

by them,
that this evil upon

the

same

time

continue

to

draw ?
In

myself
any
man

both
not

and willingly

knowingly
at

point, Melitus,
that these of

I do

beheve
world

you
can

all; neither
you. either that it is
turn

do
For I do

I think
one

in the be all
;

beheve

not

things must corrupt the youth at

win, and
calumniator. without of these Put my
two

true,
or,

namely,
if I

do,

that

against
the
you
case

my

knowledge.
you
case

Now,
I

iipon which
a

will, it is
that
not

plain that
corrupt
the

are

the

youth

against my

will, the law

does

arraign men

for involun*

392
of

THB

APOLOGY

OT

SOC"ATEB.

learning from me which public books

the

such
are

things
every furnish for of

as

are

contained
for
a a

in

tihe in

sold

day
them

drachma
fair

orchestra?
of

This

would

with

tunity oppor-

deriding Socrates,
are

attributingto
his,
do
but you

himself absurd that

I

such and
own

things
no

as

not

only
pray

none

likewise

extravagant.
God Mel, Soc.

But

tell me,

allege

Yes,
You
not

I do.

advance

incredible
with

things,
seems

my

dear
me

Melitus,
to

and
YOU,

are

consistent
that that he

yourself.
laid this
over

Suffer
to
me

tell very of is

Athenians,
and

Mehtus
has
to to

to

be
out

insolent,
a
come

accusation
me :

youthful presumption
hither,
within wise and him
a as

insult

for
a

he

it were,

try
will

me,
see

in if
to

proposing
Socrates, who
that if I

riddle,

saying
for
so

himself,
man,

will

be

able

discern

passes I banter
can

him,
ceive

advance and

contradictory things, or
audience. In

de*

all the

effect,his

information
if he

with a palpable contradiction as : presents us is guilty of injustice in owning said, Socrates in

had and I
quest, re-

Gods,
of
first

owning
you would

no

Gods. listen to
not

That
me,

is the

notion

I have
to

it.

beg
you

would

and, pursuant

my

be

incensed of
;

in

my

ordinary way
me,

against speaking.
there any

me

for

addressing
the

Answer
that

Melitus that there ?

is
are

man

in

world

beheves

human
answer,
man

things, and
and
no

yet denies
make
so are

the
much

being
noise.

of

men

Pray
any

not

Is there for

who

believes
and there

that

there

certain is
no

rules such

managing of horses, thing as a horse ? Is

with
tunes

yet believes

there

troubles that
no

himself
man
can

for it ?

that man any flute, and yet believes

will is
not
no

yourself,
But pray

I will
answer

play upon reply for

me

If ?

you

answer

for
man.

you

There
:

such
man

this

point
yet

is

there the

any

that

beheves

divine

things,

and

denies

being

of

God?
Md,

No, certainly.
You of

Sioc. What you !

pains have acknowledge

So

taken

to

wrest

that and
new

word
teach
or

from the

then,

that

I beUeve

being
you

Deities.
own

that

whether

they

be

old*

still

that

beUeve

in Deities.

And

to

this pur-

THE

APOLOGY

OF

SOCRATES.

393

pose you that there

are

swore
are

in your if I believe information.* Now, that there deities,I must necessarilysuppose Is it

not
so

Grods. for

? do

Yes, doubtless.
not
we

I these

take

silence

consent.

But
or

take

your deities or
me.

demons,
Mel, Soc.

for

Gods,

the

children

of

Gods?

Answer

Yes, And,
there

doubtless.

by
are a

consequence,

demons,
fair

and

you that

acknowledge
these demons

that
are

I believe Gods,

You
you

have

now

proof

my there
or

proposed to me a cost, in allegingthat

are

of my allegation ; riddle, in order to divert I ovmed if demons

;
no

namely, that yourself to

yet beheve of God,
be that of if bom of

gods, and
are
are

demons. if you other of

For will
women

children said
man

bastards,
or

since

they

to

Nymphs
the

:f
and
as

Who denies

is the the

admits

children

gods,
is

themselves?
of colts and

This

eaglets, and
that

being great an absurdity, as yet denyed the being

yet
it is

the
one

gods

spoke
or

of horses

eagles.
accusation
or

So

Mehtus,
that

plain, that
to

against me,
must
own

in order you tribunal.

make
no

you trial of

laid
my

this

parts;
for
con-

else you

have For

lawful you wiU

pretence
never

citing me
*

before

this

These
to

passages Whoever

are

more

important
that there there
are

than
are

at

first
creatures

view
as

they
the

teem

be. of

believes that of

such
The

children of

gods, believes
the Tiiese the these God

gods.
which
are

acknowledging
thing
admitted
that crates Soof finite inas

angels implies points to.

supreme number

belief

inferior of

gods ; gods

is the

children Socrates which

he

and

ministers
an

the

God,
of chain
bonds

gods.
from

Now

subordinate

beings,
the between

looked
to

upon the

continued
as

descending
of
commerce

throne God
This ;
or

of
and notion

God
men,

earth,
dium me-

and

the

and his had when

the

which taken Jacob's stood from

unites

heaven

and

earth. chain reached the

of he

might
heard the

be of foo

Homer's
the earth 28.

mysterious
top
;

perhaps
to

ladder,
the Gen.

whereof upon which

heaven,
of God

upon descended.

angels
with their
or

ascended

atf'

12. thus the in

f people,
this

Socrates who

speaks
believed of
the it
was

compliance
owed their business of that

the

opinion
to

of the
spondence corre-

demons

being
women.

the Now

gods
not
was

with his
not

nymphs
to

occasion,
that

attack

that

error.

upo"* It is

opinion ; fbr he had learnt of men Pythagoras, demons, heroes, that is, devout or angels and of God, because saints, are the sons they derive from him their In hi" And its luminous to being ; as light owes a body. original of of the generation Timeeus, speaking angels, or demons^ he sayB,
certain,
Socrates that and
**

it is above

the

reach

of human

nature.''

394
Tince same

THB

APOLOGY

OF

SOCRATES.

any
man

man

who beheves

has

one are

grain
such

of

sense,
as

that
relate

the
to
are

who and

there does

things
That

the

gods

demons,
nor

yet

believe

tibat is

there

neither

demons,
But
:

gods, nor
not

heroes.

altogether
before
to

impossible.
yoo, make Athenians

I need what I

I have
am

enlarge my already said

"

defences will

suffice

it evident that

that

not

and
As the that
to

MeUtus's

charge

is

fer what of

hatred it is

in I told you the citizens

;

unjust things," guilty of groundless. the beginning, about drawing

me,

upon
if I but
to

just so
nor

and

that

you may die, I owe that

rest

satisfied
not

Melitus,
that

to

Anytus,
among and For will

my of spirit has
to

death,
hatred ruined

and
so

envy many
to

reigns
men,

the

people, which
stiU
to

honest

continue be

bring
that

others

the like fate. conclude

too

it is not

hoped
it so,
my

wUl but

the

tragedy.
wiU

Were

death my be life would

well

spent.
some

But

perhaps
that you

say,

are

not
a

you

ashamed^

crates, So-

applied yourself
life ? To

to

you
you it to

in
a

danger of your answer. satisfactory

I must tell
man or

this

study that now puts I will objection give

is the
man

Whoever
that

that

puts
in believing

me,

him,

he

is much

mistaken,
to
an

that

of death. be

valour The

of life

ought to regard the only thing he ought

such
as

ations consider-

regard
honest

is, that
man.

his

actions

just,and
follow

become

Otherwise the

it would

from

that

demi-gods who died at the of them the son of Thetis, who was imprudent, especially careful much insoshame death than to avoid more infinitely ; that his mother seeing him impatient to kill Hector, accosted him, in these terms : My son, if you revenge
"

your siege of

proposition, all Troy, were

the

death
die

of

Patrodus,
and much

by killing Hector,
But her
son was so

yourself."*
so

vnU you little moved that

not

tainly cer-

by
was

her

threats,

contemned
a

death,
coward,
and

he

more infinitely

afraid to live Hke

friends.
"

resent

the

deatii of his

he) "provided I do but provided I be not exposed

useless

May I die immediately," (said of Patroclus; punish the murderer

to

contempt,
Does the

and

accounted

burden what
do

to

the

earth."
think

Now

you

valorous

man

stand

In

the

2nd

l^ook

of the

Iliads.

THS

APOLOGY

OF

SOCRATES.

39^5
It has it is
a cer"

upon
tain himself

the

consideration

of that

danger
every
or

or

death?
who

truth, Athenians,
an

man

chosen

to

honourable
to

post,
without

is

put

into

by

his

riors, supe-

ought
that surround his shame. So that whole

stand

amidst fast, fearlessly

all the

dangers
ing bendto avoid

him,
care

considering death,
is
more

but

to what

terrible, namely
of
monstrous

I should

be

guilty
I have
was

crime, if,
my life

after the
so

faithful in the

services
I

done,
I
or

in

exposing
our now

often

points
the

preferred to by
Delium,
of

generals, at
be
sO

Potidsea, Amphipolis,

and

should
any

transportedwith
as

fear

death,
God

to abandon

the
me

post
to

in which

has

by

enjoining
and in
a

spend my examining myself

desertion,
me owns

life in and

danger, now placed me, the study of philosophy,

That indeed occasion

other

others.

would
the

be

criminal
of

and this

would

justly
as

arraignment
and
to

before
no

tribunal,
to

being

profligate man,
death,
and effect be
to
no

that

gods; disobeysan
For
to

oracle,fears
not

beheveshimselfwise.
believe that knows ourselves
we

feardeath, is nothing
when do
can
:

else but

be what

wise
we

we

are

fancy

know death of
;

not

know*. but

In

body
of

no

one

tell and

it may
men were are

the

greatest
it, as
of
men

benefit if

mankind

yet
it

afraid

they knew
Now,
is

certainly that
it
not
a

the

greatest
rauce,

evils.
to

scandalous

ignodo
not

for

fancy they

know

what

they
all other

know?
For and my if in

part
any
as

I differ in that

point from
wise what passes AU it. criminal

men

;
m

thing
I do
not

seem

more

than

they,
in the that
or

it is

this, that below,

than who Gods
to
to
are or so

not

know

regions
is

I do there

this, that
be

is

pretend nothing
an

to know
more

I know

.scandalous,

guiltyof
than So those for

unjust
I shall of which I

thing, and
or never

to

disobey those
us,
or

better
men.

ourselves,
that

placed above
dread
am

whether

endeavour

avoid

evils any

entirelyignorant,
may

and

which,
I shall know

thing
and

know,
avoid

really

be

good.
1
tainly cer-

But

only dread
to

those

evils which

be all

such.
the

Now,

after
to

solicitations

senting
and
now

you

the
I
am

necessity
upon

of

Anytus, bringing me
you
cannot

of

in
to
a

repre trial

that

it, that

dispenfi*

S9G with
my

THE

APOLOGY

OF

80CRATKB.

life, lest
to

addictea

my I
to

your doctrine
that

sons

who be

are

should

already so modi entirely comipted

remonstrances,
no

supposing,
should
say

say,
me,

after

all these
we

you
to

Socrates,
we

have and

regard
the

the but

allegationsof Anytus;
upon
this

dismiss you
case

absolve

you,

condition,
and

that in

shall you
If

give over
be you

ipse, you these upon and love that

philosophy; Sour die. shall certainly

terms:

found
fuL

pursuit of guilty of a re-

answer

and

you, while in

but I

that

you, I will rather

never

absolution my Athenians, that I honour

obey

God
the
to

than

man

live I will

abandon

exercise my

of

philosophy,
custom,
manner

and
:

admonishing you addressing myself to

you
are so

according
every
a one

usual in this of for it your

I meet,

Since
famous

honest

man,

and

citizen

the most wisdom whole

cityin
are

the
not

world, equally
you ashamed
to
to

renowned make

and

valour,
to

business

amass

riches, and
at

credit, and
treasures

honour of

and

the

same

time

purchase glory, to sUght the

and not wisdom, to prudence, truth and soul to the highest perfection it of improving your think is capable of ? If any denies this to be Ms and man case,

maintains,
not
anune

that word if

he

minds for

the

concerns

of

his

soul,

I will
ex-

take

his
: a

it,but
that

wiU he is

still
not

interrogateand
truly virtuous,
him ashamed

him
makes

find
of

but

only
to

show

being such,
more infinitely us.

I will make and

of his

ignorance, in preferring
which
are

vile

perishing things
and which

those
never

valuable,
the above

will

depart
fashion and
am

from will

In
the for

this

I discourse but

young
be
;

and

the

old,
that

citizens
whom
am

foreigners ;
most

all, you
it and
so

citizens,

concerned.

For,
to

known,
I
am

commissioned
that
as

by

God

so never

do

fully
an

persuaded
advantage,
is to

your this my

city

enjoyed
service.

great

continued

All

persuade

ought
and
tell
on

not

other

both and old, you, young doat much to so body, your upon your things, but should love your souls. virtue that

business my that you

riches,
I
;
ever

you, the contrary,

that

does
riches

not

flow from

from

riches
;

but that
or

all other

spring advantages accruing to men,

rise from the I

virtue

and

whether

in

pubHc

private stations, take

If

same

fountain. the

by speaking these

things

corrupt

youth,

then

t*HE

APOLOGY

OF

SOCRATES.

397
maxims
:

of necessity

the

poison must
or

lie in those
any that

for

if

they allege that I advance they either are mistaken, that, I have only to say,
desires I shall
or never

thing different from impose upon you.

whether dismiss you
me,
or

these,
After

do

as

Anytus
me

not

whether

you
to

detain I
were

act

contrary

them,

though
me

to

die
at

for

times. Be not it 1^ thousand what I have said, but vouchsafe

disturbed, Athenians,
the
not

favour in

of

hearing
have be of
me

several
use

your other things to

:

patiencewill
may love your
assure

be

vain,
which

for

patient I

acquaintyou with,

may
if you

to you. to

You who

yourselves,that

put
will
nor

death,
can

yourselves more prejudice

Melitus God be
or

than it is that

hurt
not

me

cityso passionately, you Neither Anytus me. impossiblethey should.

better
worse. us

For

does

permit
those
to

the
are

sort

of
men

men

should IdU and

us,

injured by
put
us

who

All with look

may
;

doubtless
as

flight,or Anytus and

asail
the

calumnies
upon
not

rest

these

things

opinion. ^hat AnytuB does

great evils,but, for my part, I am In my mind, the greatest of all evils

in

of their

is the

doing

persecuting an
away his life

innocent

person, and
it is not I make
out

endeavouring to
So
love that
to

take this

by flagrantinjustice.
of this and if you, that

upon Do

occasion, Athenians,
of love
to

myself, but
not

out

defence.
prove you God
to

sin

against

God
he

unmindful condemn
me

of the
to

another
has be

citizen, whom

appointed

me

will
as me.

always among scarce light on

have done.

will not easilyflnd you God has united to your dty. For, and to rouse spur you up, and and word : upon you my you that will

present death,

your has made

by

sentence,
you.

For

another

perform
you

the

office

If you

believe

this,

will

dismiss

they have a will be uneasy, and reject mind my advice, wiU and in compliance with condemn Anytus's passion, it be so. But then me upon very shght grounds. Let lives in a profound of your will pass the remainder you of you, and care lethargy,unless Grod take a particular
But
men

perhaps, Uke to sleep, you

awakened

when

send But

you
to

another

man

show

that you

reprove it is God

to

you. your inj^allible proof, vis. that

who

united

me

to

dty,

present

with

an

398 there
own

THE

APOLOGT

OF

SOCRATES.

somethiDg privateaffairs
to

is

more

than
so

human

in

my

for

many

years,

and

neglecting my devoting myselSP

aside and
one

wholly
another,

yonr like a

interest, by taking you father, or an elder brother,

after

incessantly

exhorting yon to apply yourselvesto virtue. benefit tations, exhorI reaped any Had or advantage by my might have something to say : but you se^ you much who with so impudence revile accusers, very my
me,
nor

have
to

not

had least

the

face

to

charge
of my is an

me

with

that,
any
me

offer
;

the

evidence
my

demanding
evidence
n"r

reward
that

and

besides,
think
so

poverty
that

cannot

lie.
may it

Some

strange
in
to

should

have

sied bu-

myself
yet had
of
the
not

much courage

giving advice
appear assist and in my
so,

privately, and
the
conventions The
was

the
to

people
that

counsel
me

thmg
this
heard

hindered

from divine has

doing
Voice,

country. Athenians,
you
so

familiar

this Spirit,

that

have
much

often
to

of, and
This

which

Melitus

endeavoured

ridicule.
it is take
to
a

Spirit has
that

stood

by

me

from when
never

Voice
off

does
some

not

speak
it

but It

my it

infancy:
means

to
me

me

from any

resolution.
but

undertake
to

thing, long

always
:

thwarted
had
out
:

presses when me

I in

meant

meddle

in affairs of state before

now

for been

I embarked of the pray

such

matters,
had

I had

world,
be
not

and

neither if I

benefitted mind

speak my disguise : Whoever the whole body of a offersfrankly and generously to oppose efideavours to prevent others, and or people^ whether you the commission never of iniquity in the city; mil escape is It that he with who absolutely necessary impunity. live a plain private life,and should for justice, stands up This I will make from remote public stations. good, not fact I know which of by words, but by matter ; upon you
disturbed

nor you without

myself

lay
find

much
ear

stress. to

Give

the

that

am

of my adventures, incapable of yielding to any fear

must to
same

relation

and

will you in an man, of my justice. to inagreeable, disas

unjust thing for not complying, I

I
am

of

death,

and

that

by

reason

about
at

unavoidably faU a sacrifice talk of things that indeed are

time
are

but

the

very

true, and

such

have

been

transacted

in

your

own

councils.

[
'"I'

400
me,

THE

APOLOOY

OF

SOCRATES.

\
my

retired
been

to

my

house

and

doubtless had
not

disobeform
are

tdiraoM^ had

punished by death,
soon

that

of

goremment
nesses yance.

been
to

after for

abolished.
the truth of

There

nitI ad""

enough
see

Youch

all that

thing I always aimed at, whether in publicor priTate, to go along with any was never man, in not with an unjustthing. no tyrants themselves, whom As for the would accusers people, my young made I afi"rm, that I never have for my disciples, pass
You

"en,

that the

trade
or

of

teaching. Indeed,
were

if

young

old,

at

any

time

any persons, desirous to see

to

whether
me :

and
for

hear
as

my I do

I never principles, not speak for money, of it. poor,

me

declined
so

them gratify hold

I will not

for want and for the

am

at

all times

equallyfree
them all of them

to

my peace Uie rich

and

willing to give

possible leisure

asking
me,

to hear

if any choose rather questions ; or them satisfaction by answering my own give of these be found blamed bad

questions:
bad, I
the
am

if any neither to be either of them

Now

either
;

good
I
am

or

author
to

their

praisednor good or

for

not
never

quahties.
in effect I that he
ever

engaged
teach
from I
avow me

teach

them.

If any

any of them
was

thing, and
boast any

never

did

heard
what selves your-

or privately, to the publicly

taught
the truth.

thing besides
may
assure

whole

world,

you the
so

he does
Ye have
now

not

speak
me,

heard, Athenians,
and
converse a

reason

why
vnth
men

most

people love
that who told

to hear

they take

long in those singular pleasure seeing

wise, and
my
are

me,

viz.

baffled likewise

pretend
you, that

to be

not

so. so

I have
to

I received

orders and

do

from

Grod which
men.

himself, by oracles, dreams,

the

all other his

methods

Deity makes
If I did
not

use

of to make

known

pleasure to

speak truth, you

I

lie:

for

had

debauched

convict me might easily minds the of youth; and conscious

me

of

of
my

old, now are necessity those who and done rise would having prosecute so, up their be did fathers,uncles, or sure not, to they
would
find it their

of
;
or

if
the

brethren,
upon

duty

to

demand

corrupter
many of this of

of their sons, nephews, or Crito those here present, particularly

a man

vengeance brethren.

Now,
the age

see

father

Critobulus,

of

the

same

cityand

with

AFOLOGT

OF

StXTBATKS.

401
to

mysdf ; LyBaoias Antypho, a dtixon

and
aeveral othen
son

the
of whose

Cither SjAeciaii,

this
to

Eachines

;
;

Cq^hkia,
brethren and
so

and

fitther
at to
no

Epigenea

assist brother has I

this meeting,
Theodotos. occasion for the

at

Niooatntoa,
is true 1"othei^8 of
to

to

Zotidaa,
is

It his
son son

Theodotos assistance.

dead,

and

Besides brother
to to

theses
to

see

Fualns^
before
a

Demodocosy Aristo,
and

and brother brother Melitos

Tlieages; Adimantos,
who is
now

Phto,

you many
one
or

Aiantodoros,
more, two

ApoDodoros:*
haye

and

great
kast

of whom
for

should

selected

at

witnesses.
was an

If

it

oversightin him,
do
so now :

there
name

is yet time
them.
;

enough
But you
men,

I allow
win whose

him

to

let hiin

find, Athenians, children,

debauched
are

it is

quite

otherwise Melitus

all these

whose and my

brethren,
side.
I haye I

and these
to

Anytus
yery take

allege
men,

I have
say, under said

entirely ruined;
do
not
:

all those

on

offer

shelter may
the
to to

whom
reasons

misled

peihaps they
But I

be
case

to
men

have

for

defending

me.

put
them

upon young

advanced What

men.

in years, and near should other reason

relations
move

those
tect pro-

me, tus

is

my liar,and
are

but

innocence
that the

These

men

know but be

that

Meh-

1 advance

nothing
that may
over

truth.

Such,
fence deof

Athenians,
:

and

the

arguments others, which

urged

in my

I pass

in silence, are

the

to

weight and force. be some But perhaps there may among mind their being formerly arraigned
same

you, in the
me,

who
same

calling place
the

where

now

stand, will be incensed

when

against
much less

upon

account,
made their with have all

that

they
more

were

in

danger, they
and

suppliant compassion
their
no

addresses

to move judges ; their children, presented effectually, to

their

friends

and
to

relations, in
with

this

place ; whereas
that

I in

recourse
am

such

artifices,notwithstanding
the the

It
*

I probability is possible, I
This

encompassed
that

greatest dangers.
of
was a

say,
was

consideration
present.
He

tihis diJBferman

ApoUodoruB
but
one

likewise
loved

of

very

weak
was

head,
condemned
me

that

Socrates

entirely.
he die and cried

When
**

Socrates
That

and

goinficto
is to his hand,

prison,
see

oat,

which

aiSicts

most,
his head
see me

Socrates,
with

you

in innocence."

Socrates

stroking
yon

smiled,

said.

My

frien^iwoiili!

ra^er

die io

guilt."

402
ence

THE

APOLOGY

OF

SOCRATES.

may oondemn
I
am

excite their anger

me.

againstme,

and

move

them

to

unwilling to helieve that there

be,
"

are

but this

if there
:

the

most
as

reasonable well
as

excuse

such here; any I can plead, is

To
use nor

I have

relations

they.
from

Homer^s stone, but eldest of infemts

:

expression,
am

am

neither men." and

sprung
I have the

oak

bom is

like other young, I shall not

account.

three sons,
two
are

the but

whom and upon neither

yet

other
hither

yet Now,

bring
reason

them

to get myself cleared

their

what
a

is the

that

I will not
nor

do

it ?

It

is

proud

stiffiiess of

humour,

for my as fearing or not you ; and it is only with respect to your another honour, : question and that of the whole city,that I decline it. For it is

contempt of fearingdeath, that is

any

neither
make
use

handsome
of such

nor means :

creditable,either
at

my

as reputation

I have

it is

no

years, whether matter

for you or and under

me,

to
a

such

it is merited

unmerited; since it is received, Socrates generally

or

sufficient that
has the for

by
an

an

opinion
men.

advantageof most
men

If those

who

pass

wisdom, courage, or rank, superior to any and other unaccountable base such should to virtue, stoop of some if mean actions, as apprehensive great they were them evil accruingto them upon to die, condemning your
and
these would

among you the rest for

of

uncommon

expected immortality by
men,

I say, should afi"ont the city

to

absolution of your be guilty of such meanness, extremely; for they would virtue the
are

if

they give
men

strangers occasion
among the

imagine, that
who of

most

virtuous
to

Athenians, those

entitled

honours

and

by way dignities, nothing different from

you And

preferenceto all others; are the lowest-spirited and most lanimous. pusilNow this, Athenians, you ought to prevent; that are reputation and authority. possessedof some supposing that I designed to do any such thing, you
give me
one

should

to
means

understand
to

that your

you

would

sooner

demn con-

that

excite that
means

tragicalscenes,
ridicule
:

and
one

by
who

than

with
sentence

patientlyawaits
pronounce. But not
to

whatever

compassion by expose your cityto and tranquillity repose^ be shall to pleased you
to

such

regard

the

city'sglory,which

is aeusi-

THE

APOLOGY

OF

SOCRATES.

403

indignities; justice itself forbids absolution by supplicating the judge, or extorting an A judge ought to be persuaded and conyincea. requests. the bench He is not placed upon to oblige men by violating He is the laws, but to do justice pursuant to the laws.
wounded

bly

by

such

sworn

so

to

do

by

an

oath
to

tluit favour

ought
whom

to

be he

inviolable.

It he is

is

not

in
to
a

his

power

pleases:
to to

obliged
you into

justice. We ought of perjury ; and custom

attempt
it do
:

do

not

therefore

bring
hinder

you
who

ought
tempt

those
you and

who who both

for

both

those

you,

and

comply,
are

equally wound
in the

justice and
expect
be this that

religion,
I will have

mvolved

guilt.
not

"Wherefore, Athenians,
recourse

do
as

you
to

to
nor

such

things

I take

neither

creditable,
where I
move

inst
Stand

you
would

pious; especiallyupon arraigned of impiety by and force by prayer, you

be

occasion,
Should
your

Melitus.
to

break

oath,
no

that
;

taught you to believe and thus in offering to justi^ myself, I should myself in the very charge of my adversaries, But in no against myself that I beheve gods. far, Athenians, from being of that principle.
evidence
that I convinced of
so

gods
prove very
more are

entangle
and I I
am

am

the

beine

of in you for in

God,

and
to

am

well
to

satisfied

the may
me.

my point, that I

than

accusers

resign myseh^
you think

you

and for

God,

that and

judge

as

fit,

both

yourselves

[Socrates having spoken

the

this manner,

the

judges pat

it to

vote, and
which
not at

he

was

After
I have
am
now

Socrates all

voices. fofund guilty by thirty-three again began to speak"]

at

troubled, Athenians,

the

sentence

you

Several things keep me pronounced. disturbed especially one thing, viz. that I was ; have with met beforehand, and nothing
for but I did
not

from

being fUllyprepared
than
to
an

more near

expected :
absolution,

think
to

to

have

come

so

by a greater majority of that I am votes. Finding now only condemned by thirtythree votes, I fancy I have escaped Mehtus's prosecution ; and but I think it is that if Anytus not evident, only so, and Lyson had not joined in the accusation, he had lost his
cast

expected

be

1,000

drachms,

since

he

had

not

the

fifth

part of the

404
Totes

THE

APOLOGY

OF

80CRATX8.

on ajs

his for

side.*
what

Melitus

then

thinks shall

I deserve
to

deathl
choose self myin my

and Ton what

me,
see

punishment
what

I allot that I must I have

court

myself tf

shall

plainly, Athenians,
Now is it that

will

I deserve.

condemn
learnt

to,

for

not

very earnestly, I mean riches, care of domestic affairs, offices,dignities;and for never emharking in a party, or engaging in any office, which I things are commonly practised in thus our city ? of more always looked upon myself as a man honesty and goodness, than to preserve my life hy such pitifalshifts.

life-time,and

concealing what what for slighting

good
others

Besides,
that and

you

know enahle and procure

me

never

would
to

Engage
aim in

in both

any your be

profession

did not
my

at

once

promote

own*;
to

that
to

readiness
of all

my each

only

was,

to

advantage always in

of you

private,the greatest

good things, by persuading you not to set your mind of care possessions,until you had taken upon your and yourselves in studying wisdom perfection; just as a be taken before the things that be* to of, care city ought other long to it ; and in like manner, principalthing every is entitled to its a preference in our thoughts, before
appurtenances.
After
all these if you

crimes, what

is my

demerit

Doubtless,
the is

Athenians,
deserve
suitable
some

to proportion the reward Now considerable what good.

man

merit,
it that
wants

I is

for and

poor
better
was or

that for

is your

benefactor,
and than
of the
i.

and

leisure

opportunity
with

exciting
a

exhorting
to

you
enterand

Nothing
*

suits

such
to

man,
half

be
votes,

An

accaser

obliged
was

have
in

one

fifth part more,

Vide Androtion.
t

else he
in his

fkied

1,000 drachms,
and

e.

100

crowns.

Theophrast.
To understand

Book

pf Laws;
\

Demosthenes

against
criminal
was

this, we
the
accuser

must

know,
demanded

that
a

when
sentence to
or one

the

found law

guilty, and
allowed viz.

of

death

the

the prisoner perpetual imprisonment,

to condemn

himself
a

of three

ments, punishThis

fine,

banishment.
on

pri"*

"ilegewas of the judges,

those, who
was

called

and viroTifiaff^ai;

was

first enacted

the

behalf

that

they

by condemning
in this
at snare;

caught
it
was

sentence might not scruple to pass upon owned their themselves, guilt. Socrates testifies tibat he but did not Xenophon

condemn
cause

himself in
to

efi^ect

allow not all,and would acknowledgment an and he

in

his of

friends
crime. his

to

do

it, be*
I91

the

Only,

obedience

the

laws,

order
a

to

proclaim worthy

innocene"|

instead

of punishment,

demanded

reward

of himself.

THE

APOLOGY

OF

SOCRATES.

405

tained
to

in the
of

Prytanaeum
that horse have and victors

that

is

more

due
the

to

him

than

those from

yon the

hronght
chariot

off
races

games.

For

these

purchase
hut
as

you
me,

hy
nappy
a

their

victories:

for stand

tory trophies of victhe in Olympic piness a seeming hapI make really you
in you

hy mine. supply ; but

me a

Besides, they
I do. In

not

need

of

such
to

justicetherefore

ought

judge ad-

worthy of myself. again charge me with Perhaps you may to self-conceit, in speaking thus as you, spoke against the supphcations and prayers
recompence But
me.

and arrogance I did when you

of
:

prisoners.
pray hear

there

is

nothing
my
to

of

that

in

the

case

It is
we

one

of
not

maxims,
do I the least
cannot

that harm

knowingly
to

and

ought
so

is

short and

that enforce

upon you.

this If

man. any occasion same

it upon

the

willingly, My time mend fullyrecomlaw prevailed

a

here

that

is observed death I should

life and

elsewhere, enjoining that but several last, not one,

make you

trial upon days, I am

persuaded
But

could

sensible
to

of

its

importance.
in
so

how
a

is it space

possibleadequately
of time.
man,

defend

myself
towards

short

However,
how

being

convinced

that

ought
if

to

injure no

should

I behave

self, my-

myself worthy of punishment, and ! shall I be afraid sentence against myself ? What punishment adjudged by Melitus ; a punishment
I owned
cannot
same

passed
of
that

the I

positively say
time choose is evil 7 Shall

whether
sort

it is

another

of

certain

I condemn I

good or evil; and at the I am punishment which prisonment myself to perpetual imalways
fine, and
for I I that
a

eleven

Why magistrates ?
till I pay it with.
;

should Shall That remains

live
a

slave

to

the

it be is

prison
to

it ? It

just one,
then wiU needs

continuing in have nothing

choose choice.
my

pay

should

banishment
But the
are

and

perhaps
I
not

you

confirm be

indeed, Athenians,
love my of

must

much

blinded
you

by
who

life, if I did

perceive that,
not

since

fellow-citizens
were

could

endure
so

my

conversation

and
you wiU

but principles,
were

always
till you
to

gaUed
of
me,

by them,
much would
to

that
more

never

at

ease

got rid
them.
at

others way

be of

unable

brook

That

be be
ex"

decent

living for Socrates,

these

yearsy

406

THE

APOLOGY

OF

SOCRATES.

peUed Athens,
Dond !

and
very

wander
well

from

city
me

to

city like
wherever do

Tagnwent

am

satisfied, that
listen
to

the
But

sort younger if I thwart

would

just as they
soHdt their

here

them,

they

will

fathers

to

expel me.
But

perhaps
from I
see

somebody
cannot

you

go

hence,

will say : Why, Socrates, when and hold your live peace, you
to

quietly?
is
a

that plainly,
:

persuade
that
that

you my

to

any

thing,
would

difficult task disobedience

my the other peace whole hand

for

if

be hold upon
the

to

God,
you
as

I tell you and upon

not

silence

account me,

I cannot will And

:*

will
a

believe

you

look
if
on

story
I in

mysterious irony.
that
a

Einess fe, and entertaining himself

have others
as

consists

acquaint you, discoursing of

of, either
me

man's all the

greatest haplus you

or

virtue

with

heard
;

me

speak
will believe

days of all the other things in examinii^g himself

However,
it.
it is

you

yet less.
believe think
were

just
any
my I am

I tell you,
am

though
accustomed

you

cannot to

But, after all,

of

not

myself worthy
rich,
I would
to
amerce

punishment.
self
not

Indeed,
a sum as

if I I

in
in
a

such

might
you

be

able

pay. the

But
fine I

condition,
to

unlless

would
;

allow
so

to

be

proportioned
make shift
to

my
a

indigency
mina of

and

perhaps
Indeed
and

might

is here would
answer

present,
have for
:

pay and

silver

.f

Plato, who

Crito, and
it to

Critobulus,
30 I

me

stretch

and I

minas,

and

accordingly give you them

amerced the

Apollodorus minas,^ which they will amerce myself in thirty

very

for

creditable

surety.
the

[Socrates having
the

himself
matter

in obedience into

to

laws,
and die*

judges

took

consideration,
Mm
to

without

Jfter

regard to any the sentence was

fine, condemned pronounced, Socrates

the

began again

thus:']
Indeed,
will draw

Athenians,
upon you
a

impatience great reproach, and

your

and

precipitancy give the envious

the
in
a

It

were

truths

he

was

and conceal to disobey Ood, impossible in Socrates noble What a obliged to reveal. example is this

10

Crowns.

% 800

Crowns.

40S

THE

APOLOGY

OF

80CRATE8.

steadiest
to
come.
me

thoughts,* and
I tell you

enables
that

him
no

to

prophecy
shall God shown of

of

thingi

then,
the

sooner

put
you the
but

to

death,
more

than

with

cruelty
of task
me,

vengeance than you you

have you shall pursue

have

me.f

By

ridding
I

yourselyes

troublesome
tell

of

on design only to throw of your lives ; giving an account

you

beforehand,
of

you

shall

not

compass

your

end.
A

great
has will

number
you

persons

will
it not,

rise it But
was

up

and

censure

you.
that

Though
hitherto

perceived
restrained
uneasy will of.
;

them. and

my presence after death, my

as

they

make
than I

you
am,

forasmuch

they

are

younger harder
that

to

be

got
me

rid
to

more prove For if you

troublesome,

and

fancy
you,

to

yourselves,
to

putting

death

is

an

effectual

way you

restrain
are

others, and
That

prevent their upbraiding

taken. mis-

neither
at
once

of way honest very amend

ridding yourselves
nor

practicable.
and

censors, your better which way, to

of

is

is

easy

honest,
Hves.
So

is not much

stop

their

mouths,
voted

but my

to

your

for

those

who

condemnation.
As for

for my votes Athenians, who you, your gave with whilst the acquittal,I would gladly discourse you, carried head to the place magistrates are busy, until I am

beg therefore a short audience ; for while have time, why may confer not we we together. I mean to represent to you a thing that has recently happened to and what it imports. It is a give you to understand me, marvellous thmg, my judges, (for in calling you my has judges, I am not mistaken) that the divine law, which
:

of execution

advised failed that

*

me

so

often
me

and

to
was

divert unfit

from
me ;

the upon whatever law

least I
meant not

occasion
to

never

pursue,
me

for

this

has

given

any
in the and
:

At

the

point of
;

death
at

men's
that

thoughts
time This
was

are

steadier,
is

than

career

of life

because

passion

dethroned

the and that

soul there
\

begins
is
no

to

retrieve

its

difficulty in
was

liberty. tracing a

Hoiner*s
source

opinion

higher
a

for

it, than
soon

poet.
t This

prediction
desolate and

fulfilled in
all the all Greece

raging plague,
that ;
were

that

after

laid Athens

; and indeed

misfortunes

overrun a

thisunr mark

just republic,
of divine

taken

for

certain

vengeance.

THE

APOLOGY

OF

SOCRATES.

409 with what

not
most

sign
men

this
take

day
to

day
the

on

which

I have of evils

met
:

be

greatest
in the entered
it

it did I
came

discover from my
to

itself to me,

either when other but I

morning
this

when
or

house,*

or

hall,
not
or

when

began
m

speak.
discourse

At
;

times this

frequentlyinterrupted me
it has

my any
to

day

thwarted Now
I

me am

in
about

thing
tell
am now a

designed, either
what
to

to

you

this

means.

say It is very
a

do.

encoimter to

is

very

probable that what I great good ; for certainly

as us an

it is

mistake

look the
to
care

upon
meet

death
let

evil.

And

for

an

evident

proof
been

of

contrary,
I
to am,

consider, that,
not

if I

had

not

about
whose

with

some

good thing to-day,

have

God,
fathom
that

under
me,

would
usual

failed to Let
us

acquaint
the

pursuant
of this

his

custom. to

the

depth

matter,

in order
a

demonstrate,
a

belief

of death

being
must

good
be the

thing, is

well-

grounded hope.
One
is
one
a

of

these

two

privation of
place
as

things thought, or
If
a

true

;f either death
from of

it is
a

soul's passage

to

another.

it be

privation

thought,

and,
then

it were,

to die is

by dreams, peaceful sleep undisturbed great gain.After one night of such tranquillity,
care,
were
or

free

frt)m

disturbance,
if
a man

the

least

dream,

am

confident, that
aU

to

compare

that

night

with

the

other in
his
:

nights
whole

and

days

confess

conscience

and

days of
that
man,
one

life he

of his past life, and were to in truth, how nights or many had passed more happily than
I say, that find
not
so

am

confident,

only
a

private

but

the

greatest king, would

was

small

number,

For

Socrates
this the whom former ill in

not

imprisoned
does
to not

till after liis condemnation.

call into
two

By
of

dilemma,
soal, but

Socrates

points
the the of and

the died

some

of
the

thought
sm-vived either

soul

with Now

tality question the immorof opinions philosophers, the body ; and others, he offers prove be, if the and
to

that death

latter.

that soul if it

is not

these

dies,

it is annihilated,
we are

opinions : for, says consequently void of thought;

death than

survives,
crates's after

happier
in

after

before.

Some

of the alleging a third state death it stays to undergo the punishment its crimest due to But that is a mere quibble ; for Socrates spealLS only of good men, who immortali^: for he having obeyed God, may expect a blessed likewise suffer eternal in the taught, that the wicked punishment world to his in he in as aud we see did not Phedon; come; the least pretend that wicked had no occasion to fear death. mev

ratiocination,

decry Sosoul, where

410

THE

APOLOGY

OF

SOCRATES.

that

it would in any

be
measure

yctj

does

to easy resemble

count

them.
a

Now then
as

if d.^ath I have

such

night,

jnst
the Hved
man

said

to

die is great
a

gain.
from this of

If death

be

passage
are a

place

to

another,
for those
can

and
who
a

regions below
here
;

place

rendezvous

pray,

imagine
for
true

?
ones

judges, what greater good my his if a man counterfeit For quits

in the
so

judges
say,

here,

administer

justice with
JSacus,
were so

regions below, who, much equity, such

and
;

they
as

Minos,
other that be
a

Rhadamanthus,

demi-gods,
a

who

Triptolemus, just in this life

rate, would

all will you

the
not

happy change?
with such times of
a

At

what

not

purchase
?"*" would What For die
ports trans-

conference

Musaeus,
to

Hesiod,
were so

and

Homer

my
a

part,
thousand

if

thing enjoy
I

practicable,I
great
all
a

pleasure.
I other of
meet

joy
who

shall

encounter,
and

when the

Palamedes,
of
tiquity, an-

Ajax

the

Telamonian,
in

heroes ! injustice in
most

this
it be

life
to

were

victims my

How

agreeable
with

will !

put
in

adventures

the

balance

theirs

But
consist and

the

greatest

and

valuable ting putmen,

pleasure will questions

in order and would with
to

spending to interrogatories
the distinction

time in my tliese great between

to

strike who

out

the be for

truly
such.f
a ference con-

wise,
Who

those
not

falselyfancy give all he has in

who led the

themselves this

world
army
a

him,

numerous

against
other

Troy,
men

or

with

Ulysses, or
whose'
us

Sisyphus,

and

thousand and

and

women,

conversation

discoveries
men are

inexpressiblefelicity? These and invested more infinitely happy than we, Upon wluch account, judges, my
to

would

afford

with you

mortality. im-

ought
/ear
the
no

encounter

death

with

steady hopes,
an

as man

being persuaded
needs that
now

of

this

certain in

truth.
this,
his far
or

That the

honest

to

evily either
take
to
care

future
:

life,and
what effect has of

god
I

of
is
so

all

concerns

for the

happened
that

me,

from

being

chance

He

ranks

these

three

poets together,
of the
to

as

being

the

authors

of

the t

theology. pagan Socrates here speaks

or

wisdom in
are

of,
all

fancied that

themselves any
in
a

possess
state

this

imply

blessed
are

they were really possessed not at world; and does selves capable of believing them-

wise,

when

they

not

THE

APOLOGY

O*

SOCRATES.

411 for

am

fully convinced/
be rid of the
reason,
me

it is

advantageous infinitely
of my
no

me

to

die, and
that thwart my

encumbrances

this

life.

And did

for
not

God,

who So

regulates
that who
meant

conduct,
resentment

to-day.
or

I have voted
to

against
;

accusers,

those

my do
me

condemnation
me
no

withstanding not-

that the

they
I have grow

kindness,
of
;

but
plaint. com-

contrary;
One

which

might
to

afford

just ground
which them make

thing

beg
if

of

them,
them

is this

that
as

when I you

my

children you

up,

they
to

uneasy, But

did, that
find
to

that be
not

punish they prefer riches

when
in in

would

severely.*
take

if

virtue, and

selves them;

somewhat,

effect

pray for
care, not.
to
our

be
not

wanting
those

checking

they are nothing and exposing them,

deserve be what all

minding
for
now,

things

which
to

their
are

and

But

believing themselves it is right we should

to

they
die.

all betake I better

to

ourselves But

whether is known

respective offices, you I are going or you

to
none

live, and
the

upon

expedition,

but

God

alone.f
die for the
in

Socrates
his

is

so

well

content treat
as

to his

sake the
same

of justice, tVt
same

he if
he

desired

they proved
did
;

judg:e8 to so happy
is, if they
and did

children them

manner,

to

give
it

the business

trouble
correct

that their

that

made

their

to

tice, injus-

idolatry,
t well their
in
a

all their
not
were

other this

vices.
out

Socrates
that life.
condition

speak people
that

of their

ignorance,
death,
condemned which

for he
the

knew wicked
were

very
in not

the But

just
the
to

happier
that
maxim

in had

than

just
;

him, account,
God of

relish God the The

upon

Socrates gave and death whom and

tells them that

an

them,
all of
to

that know

alone

knew

and between

accordingly
the

quickly
Socrates,
to

difference Athenians

fate their the

his

judges.
person, condemned exercise

repented
lamented
sentence.

putting
of The

innocent had of

and

publicly
by
a

loss

him,
schools
was

they

public
up
;

places
^s. Melitus where
were

were

shut his

Socrates's
;

statue

erected,

chapel
he looked
a

consecrated
was

to in

memory

and
was

his

accusers

torn

sheltered
upon of
as

pieces, Anytus all himself, and

cursed,
that and
most

expelled
abettors of

the the and violent

prosecuted. Heraclea, conspiracy

reduced hands
to
on

the

excommunicated,
of them laid

such

depth

despair,

themselves.

THE

END.