ood Father, kept him always in his fights, to se curehimfromallchosedangers,wellknowingthatnonebuthim self was capable of
preserving
him from so great I'erils.
Plato - 1701 - Works - a
ToungPeoplewouldbeveryhappy, if they always found friends that lov'd 'em as truly and piously as Socrates loved Alcibiades ;for as Plu tarchT^yx, He did not seek with him an Efferminate
Pleaiiire unworthy of a Man, but cured the Corrup t i o n o f h i s S o u l , f i l f d t h e V o i d o f h i s M i n d -, a n d repress'dhisextravagantVanity, He endeavour'dto lead him out ofDarkness and conduit him to the true Light. 'TknotdifficulttofixtheTimeinwhich Plato supposes this Dialogue, to have been made, since hetellus'Alcibiadeswas theninthe20thTearof his Age-, it'must have been therefore in the 7,d Tear ofthe LXXXVII Olympiade, oneTearbeforethe death ofPetlcles.
ThisDialogueisfMxnv7if(M, thatisSocratesy2>ma nages the matter, as to make Alcibiades of himself find out the Truths which he has a mind to te'acb
him. '
*\ '. *. THE
? ? THE
First ALCIBIADESX OR
Of theNatureofMan.
Socrates) Alcibiades.
Socrates. ^ " " \ Sojv of Clin'uis, you are without O doubt surpriz'd, that since I was the first thatlov'd you, Ishould
likewise be the laft^and that where as others have pursued you with their importunate,
Visits, I have been so many Years without speak
ingtoyou. 'TisnoHumane Considerationthathas r e t a i n e d m e ? , B u t a r e g a r d a l t o g e t h e r * D i v i n e ; w h i c h
111explaintoyouhereafter. Atpresentwhilethat
Godwhoconductsme laysmeundernorestrainti
Imakeuseofthepermissionhe givesmetoaccost
you ;and I hope our Conversation for the time to,
come will not be disagreeable to him. I have hi therto observ'd withjoy? >howyouhaveconducted
yourselftowardsmy Rivalsjamongthatgreatnum berofproudandhaughtyMen whohaveadher'dto, you, th^re is not one whorn you have not fhock'd, byyourloftyCarriage. AndIamnowwillingto. tell you the cause of the Contempt you have had
for'em/ YouthinkyouhavenoneedofanyMan;
* A Regard altogether divine) he means he was not willingto speaktohimwithoutthePermissionofGod* underwhoseCon-. ductheis, and that God would not sufferhim tospeak, during the greatTenderness of Alcibiades his Youth, which would have render'dallhisInstructionsuseless. SeetheArgumentofthe. ApologyabouttheGeniusthatconductedStcrates. . ; .
j, f
M4 so
1*7
? ? i 168 TheFirstAlcibiades,? or,
for literally has Nature, as you suppose, indulged you with all the Goods both of Body and Mind.
pt Pride for first of all * you think your selfto be one of a/Alcibi- thefinestandbestmadeMen intheWorld? ,andJtis
'sides,andverv. certaininthisyouarenotmistaken^ inthe pnasonojkcim& place you are 'faifibleof the Advantage of
' 0
t y o u r b i r t h ? , f o r y o u a r e o f t h e m o s t I l l u s t r i o u s H o u s e o f A t h e n s -, w h i c h i ? t h e m o s t c o n s i d e r a b l e o f
alltheCitiesof'Greece. OnyourFathersfideyou have atgreat many vetjjpowetfalRelations and Friends'to support you on all Occasions : You have nolessNumber, norlessconsiderablein,Qualityon yourMother's. SiSe^andthatnvri&lrytfuthink yet more augments your Reputation, is that your Father left you Ptricks for your Guardian; whose Autho rity isso great, that he does what he pleases not on ly in this City, but likewise in all Greece^ and a- rrrong the most powerful ofthe Barbarous Nations. ImightalsospeakofyourRiches,' ifIdidnotknow that theseare the least/occasion 6f your 'Vanity. $ AU these great''Advantages have inspired you with so much Pride, that you have despis d all your Admirers as Ibmany Inferioursnot worthy ofloving you, Accordinglytheyhaveallleftyou, andyou havevery well obferv'dit^therefore. Iam verylure you can't'sufficiently wonder what reasons I can have tocontinueinmy former passion-,andareconside ringwhathopeIcanyethave tofollowyouafter all my Rivals have retired.
f" Plutanh reports, that the Beauty of Alcibiades, kept in a fbrld state, through all the Ages of his Life ; an4 that the faying o? Empidn, That theAutumn tf handsoa Moris'gay, was verified inhim. Y '?
i On the fide of his Father Cliniai, he descended from Earjt- fisets, the Son of Ajax ; and on the side of his Mother Dinomacbej
he was Ahmieonides, and descended from Megacles. ,
| The rrost noted and strongest Passions Aldbiadts had, were a boundless Vanity *hich made him endeavour to carryall before him with an Air of Haughtiness, and an unlimited Ambition,
which,madeeitherasuperior, or'equal,alwaysseemintolerable
(whim; thismade drchefttttuhy, Greecemid notbeartwo Alci- ! >iadcs,Plutar. "?
Alc'ib.
? ? QftheNatureofMan, \6y
Alcibiades. But one thing which without doubt you don't know, Socrates, is that you have prevented me but a Moment, and that I designed to speak to youfirsttoasktheReasonofyourObstinacy. What
doyoumean, orwhatisityouhopefor,thatyou troubleme afterthismanner, usingyourutmostdi ligence continually to attend m e in every place w h i ther 1go ? for in fine I can't enough wonder at your
Deportment\andyou'lldome apleasuretotellme once for all to what you pretend.
Socrat. That is you'll freely hear me, seing you havea mindtoknowmy Thoughts;I(hallthere forenow speaktoyou, astoonewhowillhave patience to hear me, and will not take Occasion to get away from me,
Alcib: Yes, you may Ib.
Socrat. Consider well to what you engage your self* that you may not be iiirpriz'd, ifI find it as hard for me to make an end, as ithas been tobegin.
Alcib. Speak,Socrates,I'llgiveyou asmuch time
as you please.
S o a - a t . W e l l t h e n I ' l l O b e y y o u ? , a n d t h o u g h i t b e
averydifficultthingforaMan tospeaktoaPer sonheloves,who yetdoesnotlovehim;Imusttake theCouragetotellyoumythoughts. Formypart, Alcibiades, ifI had always seen you devoted to your Vanity and Grandeur, and in the design of living,, as you have hitherto done, in your Luxury and Softness , I should also have long ago renoune'd my Passionforyou? ,atleastIflattermy selfthat Ishouldhavedoneso. ButnowIamgoingtodis cover to You your own Thoughts, which are very different ftom those you have had formerly ; and by thisyou'llknow thatthe reason ofmy obstinateper sistinginfollowingyouupanddown, was,tostu dyYou. Iamreadytothink,thatifsomeGod
shouldallon asudden say toyou, Alcibiades-, would you rather choose to, live with all the Advantages you have at, present, than to. die, ifyou were withal forbidden to aspire to the Possession of yet greater
for
? ? 170
The First Alcibiades } orj
forthefnture. Iamreadytothink,Ilay,thatyou would choose to die : So that this appears to be t h e h o p e w i t h w h i c h y o u flatter y o u r self, a n d w h i c h makes you in love with Life : You are perswaded, that you (hall have no sooner harangued the Athe nians, and that will be within a very little time, but you'll make 'em sensible you deserve to be ho- nour'dmore tha. nPeric/es,oranyofourgreatestCiti zens-,that you(hallsoon beMasterofthisCity; and that your Power (hall extend over all the Ci ties of Greece, and over the Barbarous Nations thatinhabitourContinent. AndifthisGodshould fartherfay, Alcibiades, you(hallbeKingofallEu rope j but you (hall not extend your Dominion o- v e r t h e P r o v i n c e s o f A s i a -, I b e l i e v e y o u w o u l d n o t b e w i l l i n g t o l i v e f o r s o s m a l l a E m p i r e -, u n l e l s you could fill the whole World with the noise of your Name. You esteem none but Cyrus and Xerxes -, and as you are charm'd with their Glory, you propose them as Patterns for your- imitation. ThesearetheViewsyouhave. Iknowit,and'tis not mere conjecture. You very well know I fay nothing but the Truth, and therefore perhaps you'll a s k m e . -, w h a t r e t p e c t , S o c r a t e s , h a s t h i s . P r e a m b l e of yours to that you had a mind to fay to explain
to me the reasons you have to follow me every where? I'llimmediatlysatisfyyouofthat,O Son ofQinias. 'Tisbecausethe*greatProjectsyou form in your head can never be put in Execution with outmy Assistance;somuch PowerhaveIoverall yourAffairs,andoveryourselftoo. Andhenceit is without doubt, that the God who governs me, has never suffer'd me to speak to you till now, and 1 have been long waiting for his Permission. N o w therefore as you hope that, when you have
convinc'dyourFellow-Citizensthatyou areworthy ofthegreatestHonours,theywillmakeyouMas ter oftheirFortunes;I alsohope youwill make
* The Designs of the Ambitious can't succeed but by the Coun selsoftheWise.
me
? ? r OftheNatureosMan. ' " iyi
me MasterofyourConduct, whenIhaveconvinc'd you, thatIam more worthy ofthisHonour than any other Person, and that you have neither Guardi an, Friend nor Brother that can give you that great P o w e r t o w h i c h y o u a s p i r e ? , t h e r e i s n o n e b u t I t h a t
candoitwiththehelpofGod. Whileyouwere
Younger,andhadnotthisgreatAmbition, Godwas not pleas'dto suffer me ? to ipeak to you, that my
Wordsmightnotbethrownaway. Nowhegives meleavetobreakSilence? ,andyou areindeedin
a better Disposition to hear me.
Alcib. I confeis, Socrates, * you seem to. me a
more strangePerson since you have begun to speak thanwhileyouweresilent;thoindeedIhaveal waystakenyouforanoddfortofaMan. Itseems thenyou knowmy thoughtsperfectlywell,solet it be -, if I should tell you the contrary, I should have enough to do to convince you. But I pray tell me how you will be able to prove, that with
your Assistance, I shall effect the great things I a m projecting,and that Ican do nothing without you ?
'Socrat. DoyouaskmeifIamcapableofmaking alongDiscoursetastheydowhom youarewont tohear? Youknowthatisnotrhymanner. But ifyou would (tho never so little) comply with my way, I'll do all I can to convince you that I have ad vanced nothing but what is true.
Aktb. Iamwillingtocomplywithit,provided'tis- not very difficult.
Socrat. IsitsodifficultaMattertoanswerafew Questions? < . ? >i
Alcib. No, ifthat. beall, lam willingtodoit. Socrat. Answer me then.
Alcib. Wellinterrogateme assoonasyouplease.
*TheWisdom ofSocraiiscouldnotbutseemmereFollyto J. lcibiades. especially while Socrates premise? him such great things, W h i c h h e C o u l d n o t tell l i o w ro' c o m p r e h e n d .
fvHereprqaeheshimforamusinghimselftoomuch inhearing thelongDiscoursesoftheSophists. ForAkibiadtspretendedmuch toEloquence, whichmadehim so much relish thosestudiedDis courses, '"'^
Socrat.
? ? 171
The First Alcibiades ,? or^
Socrat. May we not suppose that you have al ways thosegreatThoughtswhichIhaveattributedto you >
Alcib. I agree to it ^ I shall at least have the satisfaction of hearing what you have to fay to rrie.
Socrat. IbelieveIam not mistaken, you are pre paringtogoinafewdays totheAssemblyofthe Athenians to make them participate of the Know ledgeandSkillyouhaveacquired. AndifIshould, meet you at that instant and ask you, . A/cibiadest whataretheMattersaboutwhichyouaregoing to advise the Athenians ? Are they not such things as you know better than they > What would you an swerme ?
Alcib. Without doubt I should answer, 'tis about suchthingsasIknow betterthanthey.
Socrat, For you would not know how to give good Counsel but in Matters that you know ?
Alcib. H o w should any one give it in other things *
Socrat. Andisitnotcertain, thatyouknowno thingbut whatyouhaveeitherlearn'dofothers,or whatyouhavefoundoutyourself?
Alcib. What can one know otherwise?
Socrat. But have you learnt any thing of others, or found out any thing your self$ when you have neither been willing to learn nor search into any thing > . ' . . ;. '.
Alcib. Thar cannot be.
Socrat. Have you ever thought it worth, your whiletoendeavourtofindout, orlearn,-whatyou believ'd you already understood ? c'-'. .
Alcib. No certainly. . . : . . . . . . ,>>;. ;
Socrat. There was a time, then, "in which yon thoughtyourselfignorantofwhatyounowknow * A l c i b . T h a t i s v e r y t r u e . ' , ', . ,. '
Socrat. But I pretty well know what are the thingsyouhavelearn'd. IfIforgetanyoneof'em mentionittome. Youhavelearnt,(ifmyMemo ry don't deceive me) to read and write, to play on
the
? ? Of thtNature osMan. \y>>
the Harp s and to wrestle : * but as for the Flute you did not value it. This is all you understand, unlels you have leastsd some other thing that I never knew of. And yet + I don't think you have gone
abroadeitherDayorNight,butIhavebeenaWit ness to the Steps you have taken.
Altib. Tis very true, these arethe only things I have learn'd.
Socrat. Will you then when the Athenians enter intoaDeliberationabout Writing, to know how thatArtoughttobepractis'd, rifeup togive'emyour
advice ?
Alcib. No surely.
Socrat. Shall it be when they consult about the
Different Tunes in Mufick ?
Alcib. A fineConsultationindeed!
Socrat . N o r are the Athenians us'd to deliberate on
the various Turns us'd in Wrestling :
Alcib. No certainly.
Socrat. What isitthen you expect they will con sider,wherein youmay give'em? advice? Itmust
n o t b e a b o u t t h e m a n n e r o f b u i l d i n g a H o u l e n e i t h e r -, the meanest Brick layer would be able to advise 'em how to do that beuer than you.
Alcib. He would so.
Socrat. Nor must itbeaboutanypointofDivina
tion, you aie not so well acquainted with that Bu sinessaseveryDivineris,lethim besmallorgreat, handsome or ugly, of high or low Birth. # ,
Alcib. What doesallthat signify>
Socrat. Norisitanymatterwhetherheberich orpoor, forgoodCounselproceedsfromknowledg, and not from Riches. Alcib,
* HeIook'duponitasanignobleInstrument,andunworthyof theApplicationofaFreeman. ButtheprincipalCauseofthis Aversion was, because k spoil'd the graceful Air of his Coun tenance.
f Atcibiadts was Night and Day befieg'd by a corrupt sort of Men,whomadeictheircjailantendeavourtoseducehim, But Socrates, like a o.
ood Father, kept him always in his fights, to se curehimfromallchosedangers,wellknowingthatnonebuthim self was capable of preserving him from so great I'erils.
? ? 174
The First Alcibiades ? of,
Alcib. That's easily granted.
Socrat. And iftheAtheniansshould takeintocorf
fideration the ways and means of recovering their Health ; do you think they would not fend for a Physiciantoconsulthim withoutgivingthemselvesa: ny farther trouble ?
Alcib. N o doubt of it.
Socrat. When is itthen, d'ye think, that you'll riseupwithanyColourofReasontogive*emgood Advice ?
Alcib. When theydeliberateontheirAffairs.
Socrat. What, when they consult about the buil d i n g o f S h i p s -, t o k n o w w h a t f o r t 2 o f V e s s e l s t h e y should make ?
Alcib. No, not that neither.
Socrat. ForyouneverlearnttobuildShips;That's the realon I suppose you will not speak of that M a t ter -, is it not ?
Alcib. To befiire, I'llsaynothingonthatSubject.
Socrat. W h e n is it then that their Affairs will be so deliberated, that you'll put in with a Speech ?
Alcib. W h e n they have before 'em the business of PeaceandWar, oranyotherthingbelongingtoGo- verment.
Socrat. You mean, when they consider with what Nations'tisproperfor'emtomakeWarorPeacej andwhenandhowitoughttobemade?
Mcib. Youhitit.
Socrat. PeaceorWar oughttobemadewiththose Nationswith-whom 'tisbesttomake eithertheone or the other ; and when the best Occasion offers, and also after the best Manner-, and as long as it continues to be best.
Alcib. True.
Sccrat. IftheAtheniansshouldconsultwithwhat Wrestlers'tisbesttotaketheLock, andwhatothers 'tis best to deal with * at Armfes-end without clo
* Tis a kind of Wreftliug Hippocrates speaks of in his i ith B o o k ofDier,Chap. Xr TowrrtltonlywiththeArms, withoutfamine boldo\thebody,maty cmlean,anddrawstheFle(hupward.
sing
? ? Os the Nature os Man. ijrj
sing in to 'em, and when and how these different Exercises ought to be perform'd, should you give better advice in these Matters than the Master of the Wrestling-ground ?
Alcib. N o Questionbut he would give the best Counsel in this case.
Socrat. Can you tellme what thisWrestling-Mas terwould principallyregardingivinghisInstructions, with whom, when and how these different Exer cisesoughtto be perform'd? Would he nothave respect only to what is best ?
Alcib. Without doubt he would.
Socrat. Then hewould order 'em to be perform'd asoftenasitshouldbebestsotodo;andonsuch Occasionsasshouldbemostproper* , ?
Alcib. . Very true.
Socrat. He thatSingsoughtsometimestojoinehis Voice with the Harp ; and sometimes to dance as he Plays and Sings, and in all thishe shouldcconduct him selfbywhat isbest.
Alcib. That is most certain*
Socrat. SeeingthenthereisaBestinsinging,and inplayingonInstrumentsas wellasinWrestling,how willyoucallthisBest? Forasforthatof Wrest ling, all the World calls it the most Gymnajiick.
Alcib. I don't understand you. Socrat. Endeavourtofollowme ? ,formy partI
should answer that this Best, is that which is always the Best, and is not that which is always the best, t h a t w h i c h is m o s t a c c o r d i n g t o t h e R u l e s o f t h e A r t itself>
Alcib. You have reason.
Socrat. W h a t is this Art or Wrestling ? is it not the Gymnaftick Art ?
Alcib. Yes.
Socrat. WhatIhavebeensaying,isthatthatwhich isbest intheArt ofWrestling,iscall'dthe most Gym- nastick.
Alcib. This is what you have already said. Socrat. And thisisRight.
Alcib.
? ? \76
TheFirstAldbi&des} <#?
?
Alcib. Very Right.
Socrat. C o m e then, do you also endeavour to give mearightanswer. HowdoyoucallthatArt,which teaches to Sing, to play on the Harp, and to dance well? Can'tyou tellme that?
Alcib. N o indeed Socrates.
Socrat. Tryifyoucan'thiton'tinthisway. How do you call the Goddesses,that preside over this Art ?
Alcib. You mean the Muses.
Socrat. Verywell. Letusfeethenwhatname this Art has derived frdm them.
Alcib. O, 'tisMufick you speak of
Socrat. Very right ; and as I told you that which was perform'd accotding to the Rules ot the Art of WrestlingoroftheGymnasiumiscall'dOymnafikk: tellme alibhow you callthatwhich isaccording to the Rules of this other Art.
Alcib. I call it Musical, and fay such a thing is done Musically.
Socrat. Verygood. AndintheArtofmaking War andinthatofmakingPeace,what isthatwhich isbest,andhowdoyoucallit)Seingastothose two otherArtsyou laythatwhichisbestinme one is that which is most Gymnastick, and that which is best in the other is that which is :nost Musical ; trynowinlikemannertotellmedienameofthat which is bestin the Arts we are now upon:
Alcib. Indeed Socrates, Ican't tell. . Socrat. Butifanyoneiliouldhearyou discour
sing, and giving Advice about several sorts of Food, and saying that isbetter than this,both ibr the Season andOuality of it > and ihouldask you, Alcibiades, what isitthatyou callbetter>would itnotbeashame, ifyou could not answer, that you mean by better, thatwhichismorewholesome. Yet'tisnotyour professiontoleaPhysician. Andisitnotayet greater shame that you know not how to give an answer in things you profess to know, and about which you pretendtogiveAdvice,asunderstanding them better than others ? Does not this cover you with Confusion > Alcib:
? ? OstheNatureofMam 1 177
Alcib. Iconfessitdoes. Socrat. ApplyyourMindtoitthen-,andendea
vour to give m e an Account what is the design of thatbetterthing,whichweseekintheArtofmak ingPeaceorWarwiththosewithwhomwe ought
tobeeitherinWar orPeace. Alcib. Iknownothowtofinditout,whatEf
fort soever I make.
Socrat. Whatdon'tyouknowthatwhenwemake
War we complainofsomethingthathasbeendoneto us by those against whom we take up Arms ? AndareyouignorantoftheNamewegivetothe thing of which we complain ?
Alcib. IknowonsuchOccasionswefay,theyhave deceivedus, theyhaveinsultedus*,theyhavetakena- way our property. . . .
Socrat. Very well, when one of these things be falls us, I pray explain to m e the different manner inwhichtheymayhappen.
Alcib. You mean, Socratesthat they may befal us justly or unjustly.
Socrat. Ido so.
Alcib. And that makes aninfinitedifference. ,Socrat. Against what People then (hall the Athe
niansdeclare War byyourAdvice? shallitbea,-
gainst such as follow the Rules of Justice, or such
as act:unjustly? * ?
Alcib. A Pretty Question, Socrates? ,ifanyone.
s h o u l d b e c a p a b l e o f t h i n k i n g it n e e d f u l t o m a k e W a r withthosethatfollow theRulesofJusticejdoyou thinkhewoulddaretoownit>
Socrat. Because, you'll say,that isnot conforma ble to the Laws.
Alcib. No, doubtless^'tisneitherjust,nor ho norable.
. Socrat. You'll always then have Justice in view in allyou Counsels ?
Jilcih That isvery necessary.
Socrat. But is not that better thing about which 1 was just now enquiring of you on the Subject: of N Peace
? ? i; 8
77>e First Alcibiades ; or,
Peace orWar, viz. to know with whom, when and
how War and Peace (hould be made, * always the
most just ?
Alcib. Iam ofthatmind.
Socrat. H o w comes this to pals then, m y dear Al-
cibiades, isitthatyouperceivenotthatyou are ignorant of what is jult, or is it that I perceive not that you have learn'd it, and that you have secretly attended some Master who has taught you to dis tinguish well between what is most just, and what
is most unjust ? W h o is this Master ; I pray tell me, that you may put me under his Care, and re commendmetohim>
Alcib. These are your common Ironies, Socrates.
S o c r a t . N o , I s w e a r it b y t h a t G o d w h o p r e s i d e s o v e r ourFriendship,and whom Iwould leastoffend byPer- jury. Iveryseriouslyentreatyou,ifyouhavea Master,tellmewhoheis?
Alcib. And what ifI have none, do you think I could not otherwise know what isjust and unjust?
Socrat. You know itifyou have found itout your
self. Alcib. DoyouthinkIhavenotfounditout>?
Socrat. I a m perswaded you have found it if you have sought for it.
Alcib. D'ye think I have not sought for it ?
Socrat. Youhavesoughtforit^ifyouhavebeliev ed your selfignorant of it.
Alcib. D o you then imagine there was not a time WhenIwasignorantofit?
Socrat* You speak better than you think, but can you then precisely assign me the Time, when you believed you did not know what was just and un just ? Let us fee, was it the last year that you sought for the knowledge of this being throughly convinced of your Ignorance in this Matter ? Or did you then think you knew it ? Tell the truth, that our Con-
* t:is not sufficientto know what is just, we should know vvliar is most just, and this point isvery difficult to be found: this hnotwtdiinthereachoflittlePoliticians. M. U Fevrt.
versation
? ? OftheNatureofMam iy^
versationmay notappearvainandtrifling.
Alcib. The last year I believed I knew it. . , Socrat. And did you not think the lame, three,
four or five years ago ?
Alcib. Yes.
SoGrdt. And before that time you were no more
than a Child, were you, ?
Alcib. Very true.
Socrat. And at that time when you were but a
Child, t am very lure you thought you knew it Alcib. How areyouso sureofthat?
Pleaiiire unworthy of a Man, but cured the Corrup t i o n o f h i s S o u l , f i l f d t h e V o i d o f h i s M i n d -, a n d repress'dhisextravagantVanity, He endeavour'dto lead him out ofDarkness and conduit him to the true Light. 'TknotdifficulttofixtheTimeinwhich Plato supposes this Dialogue, to have been made, since hetellus'Alcibiadeswas theninthe20thTearof his Age-, it'must have been therefore in the 7,d Tear ofthe LXXXVII Olympiade, oneTearbeforethe death ofPetlcles.
ThisDialogueisfMxnv7if(M, thatisSocratesy2>ma nages the matter, as to make Alcibiades of himself find out the Truths which he has a mind to te'acb
him. '
*\ '. *. THE
? ? THE
First ALCIBIADESX OR
Of theNatureofMan.
Socrates) Alcibiades.
Socrates. ^ " " \ Sojv of Clin'uis, you are without O doubt surpriz'd, that since I was the first thatlov'd you, Ishould
likewise be the laft^and that where as others have pursued you with their importunate,
Visits, I have been so many Years without speak
ingtoyou. 'TisnoHumane Considerationthathas r e t a i n e d m e ? , B u t a r e g a r d a l t o g e t h e r * D i v i n e ; w h i c h
111explaintoyouhereafter. Atpresentwhilethat
Godwhoconductsme laysmeundernorestrainti
Imakeuseofthepermissionhe givesmetoaccost
you ;and I hope our Conversation for the time to,
come will not be disagreeable to him. I have hi therto observ'd withjoy? >howyouhaveconducted
yourselftowardsmy Rivalsjamongthatgreatnum berofproudandhaughtyMen whohaveadher'dto, you, th^re is not one whorn you have not fhock'd, byyourloftyCarriage. AndIamnowwillingto. tell you the cause of the Contempt you have had
for'em/ YouthinkyouhavenoneedofanyMan;
* A Regard altogether divine) he means he was not willingto speaktohimwithoutthePermissionofGod* underwhoseCon-. ductheis, and that God would not sufferhim tospeak, during the greatTenderness of Alcibiades his Youth, which would have render'dallhisInstructionsuseless. SeetheArgumentofthe. ApologyabouttheGeniusthatconductedStcrates. . ; .
j, f
M4 so
1*7
? ? i 168 TheFirstAlcibiades,? or,
for literally has Nature, as you suppose, indulged you with all the Goods both of Body and Mind.
pt Pride for first of all * you think your selfto be one of a/Alcibi- thefinestandbestmadeMen intheWorld? ,andJtis
'sides,andverv. certaininthisyouarenotmistaken^ inthe pnasonojkcim& place you are 'faifibleof the Advantage of
' 0
t y o u r b i r t h ? , f o r y o u a r e o f t h e m o s t I l l u s t r i o u s H o u s e o f A t h e n s -, w h i c h i ? t h e m o s t c o n s i d e r a b l e o f
alltheCitiesof'Greece. OnyourFathersfideyou have atgreat many vetjjpowetfalRelations and Friends'to support you on all Occasions : You have nolessNumber, norlessconsiderablein,Qualityon yourMother's. SiSe^andthatnvri&lrytfuthink yet more augments your Reputation, is that your Father left you Ptricks for your Guardian; whose Autho rity isso great, that he does what he pleases not on ly in this City, but likewise in all Greece^ and a- rrrong the most powerful ofthe Barbarous Nations. ImightalsospeakofyourRiches,' ifIdidnotknow that theseare the least/occasion 6f your 'Vanity. $ AU these great''Advantages have inspired you with so much Pride, that you have despis d all your Admirers as Ibmany Inferioursnot worthy ofloving you, Accordinglytheyhaveallleftyou, andyou havevery well obferv'dit^therefore. Iam verylure you can't'sufficiently wonder what reasons I can have tocontinueinmy former passion-,andareconside ringwhathopeIcanyethave tofollowyouafter all my Rivals have retired.
f" Plutanh reports, that the Beauty of Alcibiades, kept in a fbrld state, through all the Ages of his Life ; an4 that the faying o? Empidn, That theAutumn tf handsoa Moris'gay, was verified inhim. Y '?
i On the fide of his Father Cliniai, he descended from Earjt- fisets, the Son of Ajax ; and on the side of his Mother Dinomacbej
he was Ahmieonides, and descended from Megacles. ,
| The rrost noted and strongest Passions Aldbiadts had, were a boundless Vanity *hich made him endeavour to carryall before him with an Air of Haughtiness, and an unlimited Ambition,
which,madeeitherasuperior, or'equal,alwaysseemintolerable
(whim; thismade drchefttttuhy, Greecemid notbeartwo Alci- ! >iadcs,Plutar. "?
Alc'ib.
? ? QftheNatureofMan, \6y
Alcibiades. But one thing which without doubt you don't know, Socrates, is that you have prevented me but a Moment, and that I designed to speak to youfirsttoasktheReasonofyourObstinacy. What
doyoumean, orwhatisityouhopefor,thatyou troubleme afterthismanner, usingyourutmostdi ligence continually to attend m e in every place w h i ther 1go ? for in fine I can't enough wonder at your
Deportment\andyou'lldome apleasuretotellme once for all to what you pretend.
Socrat. That is you'll freely hear me, seing you havea mindtoknowmy Thoughts;I(hallthere forenow speaktoyou, astoonewhowillhave patience to hear me, and will not take Occasion to get away from me,
Alcib: Yes, you may Ib.
Socrat. Consider well to what you engage your self* that you may not be iiirpriz'd, ifI find it as hard for me to make an end, as ithas been tobegin.
Alcib. Speak,Socrates,I'llgiveyou asmuch time
as you please.
S o a - a t . W e l l t h e n I ' l l O b e y y o u ? , a n d t h o u g h i t b e
averydifficultthingforaMan tospeaktoaPer sonheloves,who yetdoesnotlovehim;Imusttake theCouragetotellyoumythoughts. Formypart, Alcibiades, ifI had always seen you devoted to your Vanity and Grandeur, and in the design of living,, as you have hitherto done, in your Luxury and Softness , I should also have long ago renoune'd my Passionforyou? ,atleastIflattermy selfthat Ishouldhavedoneso. ButnowIamgoingtodis cover to You your own Thoughts, which are very different ftom those you have had formerly ; and by thisyou'llknow thatthe reason ofmy obstinateper sistinginfollowingyouupanddown, was,tostu dyYou. Iamreadytothink,thatifsomeGod
shouldallon asudden say toyou, Alcibiades-, would you rather choose to, live with all the Advantages you have at, present, than to. die, ifyou were withal forbidden to aspire to the Possession of yet greater
for
? ? 170
The First Alcibiades } orj
forthefnture. Iamreadytothink,Ilay,thatyou would choose to die : So that this appears to be t h e h o p e w i t h w h i c h y o u flatter y o u r self, a n d w h i c h makes you in love with Life : You are perswaded, that you (hall have no sooner harangued the Athe nians, and that will be within a very little time, but you'll make 'em sensible you deserve to be ho- nour'dmore tha. nPeric/es,oranyofourgreatestCiti zens-,that you(hallsoon beMasterofthisCity; and that your Power (hall extend over all the Ci ties of Greece, and over the Barbarous Nations thatinhabitourContinent. AndifthisGodshould fartherfay, Alcibiades, you(hallbeKingofallEu rope j but you (hall not extend your Dominion o- v e r t h e P r o v i n c e s o f A s i a -, I b e l i e v e y o u w o u l d n o t b e w i l l i n g t o l i v e f o r s o s m a l l a E m p i r e -, u n l e l s you could fill the whole World with the noise of your Name. You esteem none but Cyrus and Xerxes -, and as you are charm'd with their Glory, you propose them as Patterns for your- imitation. ThesearetheViewsyouhave. Iknowit,and'tis not mere conjecture. You very well know I fay nothing but the Truth, and therefore perhaps you'll a s k m e . -, w h a t r e t p e c t , S o c r a t e s , h a s t h i s . P r e a m b l e of yours to that you had a mind to fay to explain
to me the reasons you have to follow me every where? I'llimmediatlysatisfyyouofthat,O Son ofQinias. 'Tisbecausethe*greatProjectsyou form in your head can never be put in Execution with outmy Assistance;somuch PowerhaveIoverall yourAffairs,andoveryourselftoo. Andhenceit is without doubt, that the God who governs me, has never suffer'd me to speak to you till now, and 1 have been long waiting for his Permission. N o w therefore as you hope that, when you have
convinc'dyourFellow-Citizensthatyou areworthy ofthegreatestHonours,theywillmakeyouMas ter oftheirFortunes;I alsohope youwill make
* The Designs of the Ambitious can't succeed but by the Coun selsoftheWise.
me
? ? r OftheNatureosMan. ' " iyi
me MasterofyourConduct, whenIhaveconvinc'd you, thatIam more worthy ofthisHonour than any other Person, and that you have neither Guardi an, Friend nor Brother that can give you that great P o w e r t o w h i c h y o u a s p i r e ? , t h e r e i s n o n e b u t I t h a t
candoitwiththehelpofGod. Whileyouwere
Younger,andhadnotthisgreatAmbition, Godwas not pleas'dto suffer me ? to ipeak to you, that my
Wordsmightnotbethrownaway. Nowhegives meleavetobreakSilence? ,andyou areindeedin
a better Disposition to hear me.
Alcib. I confeis, Socrates, * you seem to. me a
more strangePerson since you have begun to speak thanwhileyouweresilent;thoindeedIhaveal waystakenyouforanoddfortofaMan. Itseems thenyou knowmy thoughtsperfectlywell,solet it be -, if I should tell you the contrary, I should have enough to do to convince you. But I pray tell me how you will be able to prove, that with
your Assistance, I shall effect the great things I a m projecting,and that Ican do nothing without you ?
'Socrat. DoyouaskmeifIamcapableofmaking alongDiscoursetastheydowhom youarewont tohear? Youknowthatisnotrhymanner. But ifyou would (tho never so little) comply with my way, I'll do all I can to convince you that I have ad vanced nothing but what is true.
Aktb. Iamwillingtocomplywithit,provided'tis- not very difficult.
Socrat. IsitsodifficultaMattertoanswerafew Questions? < . ? >i
Alcib. No, ifthat. beall, lam willingtodoit. Socrat. Answer me then.
Alcib. Wellinterrogateme assoonasyouplease.
*TheWisdom ofSocraiiscouldnotbutseemmereFollyto J. lcibiades. especially while Socrates premise? him such great things, W h i c h h e C o u l d n o t tell l i o w ro' c o m p r e h e n d .
fvHereprqaeheshimforamusinghimselftoomuch inhearing thelongDiscoursesoftheSophists. ForAkibiadtspretendedmuch toEloquence, whichmadehim so much relish thosestudiedDis courses, '"'^
Socrat.
? ? 171
The First Alcibiades ,? or^
Socrat. May we not suppose that you have al ways thosegreatThoughtswhichIhaveattributedto you >
Alcib. I agree to it ^ I shall at least have the satisfaction of hearing what you have to fay to rrie.
Socrat. IbelieveIam not mistaken, you are pre paringtogoinafewdays totheAssemblyofthe Athenians to make them participate of the Know ledgeandSkillyouhaveacquired. AndifIshould, meet you at that instant and ask you, . A/cibiadest whataretheMattersaboutwhichyouaregoing to advise the Athenians ? Are they not such things as you know better than they > What would you an swerme ?
Alcib. Without doubt I should answer, 'tis about suchthingsasIknow betterthanthey.
Socrat, For you would not know how to give good Counsel but in Matters that you know ?
Alcib. H o w should any one give it in other things *
Socrat. Andisitnotcertain, thatyouknowno thingbut whatyouhaveeitherlearn'dofothers,or whatyouhavefoundoutyourself?
Alcib. What can one know otherwise?
Socrat. But have you learnt any thing of others, or found out any thing your self$ when you have neither been willing to learn nor search into any thing > . ' . . ;. '.
Alcib. Thar cannot be.
Socrat. Have you ever thought it worth, your whiletoendeavourtofindout, orlearn,-whatyou believ'd you already understood ? c'-'. .
Alcib. No certainly. . . : . . . . . . ,>>;. ;
Socrat. There was a time, then, "in which yon thoughtyourselfignorantofwhatyounowknow * A l c i b . T h a t i s v e r y t r u e . ' , ', . ,. '
Socrat. But I pretty well know what are the thingsyouhavelearn'd. IfIforgetanyoneof'em mentionittome. Youhavelearnt,(ifmyMemo ry don't deceive me) to read and write, to play on
the
? ? Of thtNature osMan. \y>>
the Harp s and to wrestle : * but as for the Flute you did not value it. This is all you understand, unlels you have leastsd some other thing that I never knew of. And yet + I don't think you have gone
abroadeitherDayorNight,butIhavebeenaWit ness to the Steps you have taken.
Altib. Tis very true, these arethe only things I have learn'd.
Socrat. Will you then when the Athenians enter intoaDeliberationabout Writing, to know how thatArtoughttobepractis'd, rifeup togive'emyour
advice ?
Alcib. No surely.
Socrat. Shall it be when they consult about the
Different Tunes in Mufick ?
Alcib. A fineConsultationindeed!
Socrat . N o r are the Athenians us'd to deliberate on
the various Turns us'd in Wrestling :
Alcib. No certainly.
Socrat. What isitthen you expect they will con sider,wherein youmay give'em? advice? Itmust
n o t b e a b o u t t h e m a n n e r o f b u i l d i n g a H o u l e n e i t h e r -, the meanest Brick layer would be able to advise 'em how to do that beuer than you.
Alcib. He would so.
Socrat. Nor must itbeaboutanypointofDivina
tion, you aie not so well acquainted with that Bu sinessaseveryDivineris,lethim besmallorgreat, handsome or ugly, of high or low Birth. # ,
Alcib. What doesallthat signify>
Socrat. Norisitanymatterwhetherheberich orpoor, forgoodCounselproceedsfromknowledg, and not from Riches. Alcib,
* HeIook'duponitasanignobleInstrument,andunworthyof theApplicationofaFreeman. ButtheprincipalCauseofthis Aversion was, because k spoil'd the graceful Air of his Coun tenance.
f Atcibiadts was Night and Day befieg'd by a corrupt sort of Men,whomadeictheircjailantendeavourtoseducehim, But Socrates, like a o.
ood Father, kept him always in his fights, to se curehimfromallchosedangers,wellknowingthatnonebuthim self was capable of preserving him from so great I'erils.
? ? 174
The First Alcibiades ? of,
Alcib. That's easily granted.
Socrat. And iftheAtheniansshould takeintocorf
fideration the ways and means of recovering their Health ; do you think they would not fend for a Physiciantoconsulthim withoutgivingthemselvesa: ny farther trouble ?
Alcib. N o doubt of it.
Socrat. When is itthen, d'ye think, that you'll riseupwithanyColourofReasontogive*emgood Advice ?
Alcib. When theydeliberateontheirAffairs.
Socrat. What, when they consult about the buil d i n g o f S h i p s -, t o k n o w w h a t f o r t 2 o f V e s s e l s t h e y should make ?
Alcib. No, not that neither.
Socrat. ForyouneverlearnttobuildShips;That's the realon I suppose you will not speak of that M a t ter -, is it not ?
Alcib. To befiire, I'llsaynothingonthatSubject.
Socrat. W h e n is it then that their Affairs will be so deliberated, that you'll put in with a Speech ?
Alcib. W h e n they have before 'em the business of PeaceandWar, oranyotherthingbelongingtoGo- verment.
Socrat. You mean, when they consider with what Nations'tisproperfor'emtomakeWarorPeacej andwhenandhowitoughttobemade?
Mcib. Youhitit.
Socrat. PeaceorWar oughttobemadewiththose Nationswith-whom 'tisbesttomake eithertheone or the other ; and when the best Occasion offers, and also after the best Manner-, and as long as it continues to be best.
Alcib. True.
Sccrat. IftheAtheniansshouldconsultwithwhat Wrestlers'tisbesttotaketheLock, andwhatothers 'tis best to deal with * at Armfes-end without clo
* Tis a kind of Wreftliug Hippocrates speaks of in his i ith B o o k ofDier,Chap. Xr TowrrtltonlywiththeArms, withoutfamine boldo\thebody,maty cmlean,anddrawstheFle(hupward.
sing
? ? Os the Nature os Man. ijrj
sing in to 'em, and when and how these different Exercises ought to be perform'd, should you give better advice in these Matters than the Master of the Wrestling-ground ?
Alcib. N o Questionbut he would give the best Counsel in this case.
Socrat. Can you tellme what thisWrestling-Mas terwould principallyregardingivinghisInstructions, with whom, when and how these different Exer cisesoughtto be perform'd? Would he nothave respect only to what is best ?
Alcib. Without doubt he would.
Socrat. Then hewould order 'em to be perform'd asoftenasitshouldbebestsotodo;andonsuch Occasionsasshouldbemostproper* , ?
Alcib. . Very true.
Socrat. He thatSingsoughtsometimestojoinehis Voice with the Harp ; and sometimes to dance as he Plays and Sings, and in all thishe shouldcconduct him selfbywhat isbest.
Alcib. That is most certain*
Socrat. SeeingthenthereisaBestinsinging,and inplayingonInstrumentsas wellasinWrestling,how willyoucallthisBest? Forasforthatof Wrest ling, all the World calls it the most Gymnajiick.
Alcib. I don't understand you. Socrat. Endeavourtofollowme ? ,formy partI
should answer that this Best, is that which is always the Best, and is not that which is always the best, t h a t w h i c h is m o s t a c c o r d i n g t o t h e R u l e s o f t h e A r t itself>
Alcib. You have reason.
Socrat. W h a t is this Art or Wrestling ? is it not the Gymnaftick Art ?
Alcib. Yes.
Socrat. WhatIhavebeensaying,isthatthatwhich isbest intheArt ofWrestling,iscall'dthe most Gym- nastick.
Alcib. This is what you have already said. Socrat. And thisisRight.
Alcib.
? ? \76
TheFirstAldbi&des} <#?
?
Alcib. Very Right.
Socrat. C o m e then, do you also endeavour to give mearightanswer. HowdoyoucallthatArt,which teaches to Sing, to play on the Harp, and to dance well? Can'tyou tellme that?
Alcib. N o indeed Socrates.
Socrat. Tryifyoucan'thiton'tinthisway. How do you call the Goddesses,that preside over this Art ?
Alcib. You mean the Muses.
Socrat. Verywell. Letusfeethenwhatname this Art has derived frdm them.
Alcib. O, 'tisMufick you speak of
Socrat. Very right ; and as I told you that which was perform'd accotding to the Rules ot the Art of WrestlingoroftheGymnasiumiscall'dOymnafikk: tellme alibhow you callthatwhich isaccording to the Rules of this other Art.
Alcib. I call it Musical, and fay such a thing is done Musically.
Socrat. Verygood. AndintheArtofmaking War andinthatofmakingPeace,what isthatwhich isbest,andhowdoyoucallit)Seingastothose two otherArtsyou laythatwhichisbestinme one is that which is most Gymnastick, and that which is best in the other is that which is :nost Musical ; trynowinlikemannertotellmedienameofthat which is bestin the Arts we are now upon:
Alcib. Indeed Socrates, Ican't tell. . Socrat. Butifanyoneiliouldhearyou discour
sing, and giving Advice about several sorts of Food, and saying that isbetter than this,both ibr the Season andOuality of it > and ihouldask you, Alcibiades, what isitthatyou callbetter>would itnotbeashame, ifyou could not answer, that you mean by better, thatwhichismorewholesome. Yet'tisnotyour professiontoleaPhysician. Andisitnotayet greater shame that you know not how to give an answer in things you profess to know, and about which you pretendtogiveAdvice,asunderstanding them better than others ? Does not this cover you with Confusion > Alcib:
? ? OstheNatureofMam 1 177
Alcib. Iconfessitdoes. Socrat. ApplyyourMindtoitthen-,andendea
vour to give m e an Account what is the design of thatbetterthing,whichweseekintheArtofmak ingPeaceorWarwiththosewithwhomwe ought
tobeeitherinWar orPeace. Alcib. Iknownothowtofinditout,whatEf
fort soever I make.
Socrat. Whatdon'tyouknowthatwhenwemake
War we complainofsomethingthathasbeendoneto us by those against whom we take up Arms ? AndareyouignorantoftheNamewegivetothe thing of which we complain ?
Alcib. IknowonsuchOccasionswefay,theyhave deceivedus, theyhaveinsultedus*,theyhavetakena- way our property. . . .
Socrat. Very well, when one of these things be falls us, I pray explain to m e the different manner inwhichtheymayhappen.
Alcib. You mean, Socratesthat they may befal us justly or unjustly.
Socrat. Ido so.
Alcib. And that makes aninfinitedifference. ,Socrat. Against what People then (hall the Athe
niansdeclare War byyourAdvice? shallitbea,-
gainst such as follow the Rules of Justice, or such
as act:unjustly? * ?
Alcib. A Pretty Question, Socrates? ,ifanyone.
s h o u l d b e c a p a b l e o f t h i n k i n g it n e e d f u l t o m a k e W a r withthosethatfollow theRulesofJusticejdoyou thinkhewoulddaretoownit>
Socrat. Because, you'll say,that isnot conforma ble to the Laws.
Alcib. No, doubtless^'tisneitherjust,nor ho norable.
. Socrat. You'll always then have Justice in view in allyou Counsels ?
Jilcih That isvery necessary.
Socrat. But is not that better thing about which 1 was just now enquiring of you on the Subject: of N Peace
? ? i; 8
77>e First Alcibiades ; or,
Peace orWar, viz. to know with whom, when and
how War and Peace (hould be made, * always the
most just ?
Alcib. Iam ofthatmind.
Socrat. H o w comes this to pals then, m y dear Al-
cibiades, isitthatyouperceivenotthatyou are ignorant of what is jult, or is it that I perceive not that you have learn'd it, and that you have secretly attended some Master who has taught you to dis tinguish well between what is most just, and what
is most unjust ? W h o is this Master ; I pray tell me, that you may put me under his Care, and re commendmetohim>
Alcib. These are your common Ironies, Socrates.
S o c r a t . N o , I s w e a r it b y t h a t G o d w h o p r e s i d e s o v e r ourFriendship,and whom Iwould leastoffend byPer- jury. Iveryseriouslyentreatyou,ifyouhavea Master,tellmewhoheis?
Alcib. And what ifI have none, do you think I could not otherwise know what isjust and unjust?
Socrat. You know itifyou have found itout your
self. Alcib. DoyouthinkIhavenotfounditout>?
Socrat. I a m perswaded you have found it if you have sought for it.
Alcib. D'ye think I have not sought for it ?
Socrat. Youhavesoughtforit^ifyouhavebeliev ed your selfignorant of it.
Alcib. D o you then imagine there was not a time WhenIwasignorantofit?
Socrat* You speak better than you think, but can you then precisely assign me the Time, when you believed you did not know what was just and un just ? Let us fee, was it the last year that you sought for the knowledge of this being throughly convinced of your Ignorance in this Matter ? Or did you then think you knew it ? Tell the truth, that our Con-
* t:is not sufficientto know what is just, we should know vvliar is most just, and this point isvery difficult to be found: this hnotwtdiinthereachoflittlePoliticians. M. U Fevrt.
versation
? ? OftheNatureofMam iy^
versationmay notappearvainandtrifling.
Alcib. The last year I believed I knew it. . , Socrat. And did you not think the lame, three,
four or five years ago ?
Alcib. Yes.
SoGrdt. And before that time you were no more
than a Child, were you, ?
Alcib. Very true.
Socrat. And at that time when you were but a
Child, t am very lure you thought you knew it Alcib. How areyouso sureofthat?
