There'smySon;
eversincehehasbeenborn, hisEducationwillnot sufferme torestonemoment, butkeeps me incon tinualfear.
eversincehehasbeenborn, hisEducationwillnot sufferme torestonemoment, butkeeps me incon tinualfear.
Plato - 1701 - Works - a
Youhavereason.
But,Alcibiad.
es,Ien treatyou,letusassureourselvesoftheTruth.
You
feehow manyDoubtsandUncertaintiespresentthem selves. You have your share of 'em, for you go sometimes toTherightandsometimestotheleft. That which seems true to you this Minute you re ceiveassuch-,andtheverynextMoment 5tisquite' anotherthinginyourOpinion. Letusendeavourto knowwheretosix. AndasIhavealreadysaid,if theG6d towhom youaregoingtopray^Mould sud denly appear to you, and should ask you before you have begun your Prayers, if you would be satisfied that he lhould graet you some one of those things W e first spoke of-, or rather supposing he should per mit you to make your requestv which would you think most safe and most advantageous to you, whether to receive what he should give you, or to Obtain what you shouldask ofhim >
Alcib. I solemnlyjprotefc Sdcrates, Iknow not howtoansweryou:Fornotningseemstome tobe more foolish, and more to be avoided with the great estCare, thantoruntherisqueofaskingrealEvils of God, while one thinks one is asking true Goods ofhim, andthereby to exposeone'sselr^ asyOuhave verywell said,to retractthe nextmoment, andmake new Requestsquitecontrarytotheformer. .
Socrat. IsitnotforthisReasonthatthatAhci^it
Poet I was speaking of in the beginning of our t)i? c o u r s e ? , a n d w h o u n d e r s t o o d t h e s e t h i n g s b e t t e r t h a n
we, wouldhaveusendourPrayerswiththeseWords, Andkeepevilthingsfrom us, evenwhen we. askV/>> cftheet
i^6 7heSecondMcibhdts] ot,
'AllihtSd-it, isthatMarginshadagreatdealofLearningand mctsan Knowledge,andthatthiswasanunhappyorunfbr-
withoutthetunateknowledgetohim. Ifthisknowledgewas
knoTxhdge unfortunate to him he must needs have been a poor ofwhatifMan, ifwewilladheretowhathasbeenlaid.
Alcib. So I suppose.
Socrat.
? ? of v^ayegl: 247
Socrat. In like manner the Lacedemonians, whe thertheyimitatethisPoet, orhaveofthemselves found out this Truth, make both in publick and pri
vateaPrayermuchlikeit. FortheydesiretheGodsThePrqir togive 'em that which isComely with that which istftheLact~^. Good. Theywereneverheardtomakeanyotheritm^Mt-
P r a y e r ? , a n d y e t t h e y a r e a s h a p p y a s a n y P e o p l e i n
t h e W o r l d ? , a n d i f t h e y h a v e i b m e t i m e s s e e n a n I n
terruption in the Course of their Successes ; how evernonecan'justlyblame theirPrayer. For theGejKfni
Gods are free, and it depends on their Will, whe-^*rj^r ther they will grant what isdesir'd of 'em, or give ornjetiout
whatiscontrarytoit. And onthisoccasionI'lltellpqirs you another Story, which I have often heard related wboutbt- bysomeantientPeople. TheAtheniansbeingen-%ng"*'""'
gag'dformerlyinaWar withtheLacedemonians,
it happen'd that they were always beat in every Bat
tle that was fought : Being deeply concernd atthis ?
Misfortune, and seeking Means to divert these M i seriesthatimpended, atlastafterdiversConiiiltati- ons they thought it the best Expedient to fend to the Oracle of Ammon, to enquire of him the Reason of theirMisfortunes, and to pray him to tell'em why the Gods granted Victory rather to the Lacedemoni ans, than to the Athenians, who every day offet'd 'emagreatNumberofchoicerSacrifices, whoen riched their Temples with nobler Offerings, who annually made more magnificent, and more devout Processions in their Honour, and in a word who themselves alone were at greater Expence in their Worship than all the rest of the Greeks together. Whereas (said they) the Lacedemonians have no. , regard to these Ceremonies, they are so covetous in reference to the Gods, that they offer them muti lated Victims, and are at much less charge in eve rythingthatconcernsReligionthan theAthenians,
thotheyinfinitelyexceed'eminRiches. Afterthey had thus presented their Reasons, they ask'd how those Miseries that press'd their City might be di verted. The Prophet gave 'em no,immediate an-
R 4 sweji
? ? 148
The Second Alcibiades ,? or,
swer, for doubtless the God would not permit him togiveany. Butaftersometime,recallingtheAm- ballador,hetoldhm. ThisistheAnswerAmmon gives the Athenians ; he loves the Benedictions ofthe Lacedemonians much mire than all theSacrifices of
Prayers, the Greeks. This was all he said. By the bene-
pedictwris. & & w m ? f tne Lacedemonians, I suppose, he only R \'meanttheirPrayers,whichinde. daremoreperfect
thanthoseofanyotherPeople. Foraslortherest
ofthe Greeks,iome of 'em indeed offer'd Bulls with
gilded Horns, and others consecrated rich Oblations
to the Gods ; Lut at the fame time requested intheir
Prayers whatever their Passions suggested, without
informing themselves, whether whac they ask'd was
GoodorEvil. ButtheGods,whoheartheirBlas
phemies, aienot pleas'd with those magnificent Pro
cessions, nor do rhey accept theircostly Sacrifices. ? Therefore nothing requires so much Precaution and
Attention as Prayer; to know what we ought to
Jay,andwhatnot. You'llfindmanyotherrhings
in Homer, which amount to the lame thing wirh
theStoryIhavebeentellingyou. Forhefays,rhe
Trojans,whentheybuiltaFort, offer'dwholeHe-
catombes to the Immortal Gods, that theWinds carried
a pleasant Odour from Earth toHeaven, andyet that the Gods refusedtoaccept allthis, butresetted;it,be
causetheyhadanAversionforthesacred Cityof Troy,forPriamus, andallhisPeople. Sothatit
was to no purpose for 'em to osier Sacrifices, and make Prefenrs to the Gods that hated 'em ? , for the
nbtlot" ^eity'snott0L>ecorruptedbyBribes,likeacove- rHptedby tousUsurer. AndweshouldbeFocls,ifweshould Qribu. pretendbythismeanstorenderourselvesmorea-
greabletotheGodsthantheLacedemonians. For it would be a very horrible and most unworthy thing fjbr rhe Gods to have more regard to our Gifts and Sacrifices, than to our Souls, in distinguishing those thataretrulyholyandrighteous. Buttheyhavere gard only to our Souls, ai/d not at all to our Proces sions, or Sacrifices, upon which the most profligate
Per-
? ? Of V$,ArE<! {. 149
Persons, and those Cities whose Sins both againstGodonly<<- God and Man, ariseto thegreatestheighr, common egristj
]yvaluethemielvesmorethangoodMen. Nor&othtq! tbat the Gods ever sufferthemielves to be biass'dby Pre-ofersacri- sents,butdespiseallthosethingsastheGod hiin-if"to#*>>> self, and his Prophet have assur'd us.
Sothatitieemsplainthatnothingissopreci- '
ous as Wisdom and Justice bothinthe fightofGods intvbat andMen. And nonearetrulyjust and trulywifetmjuffia,
but those who both in theirWords and Actions know Zr^"' howtoacquitthemielvesoftheirDutybothtotheel m"""
GodsandtoMen. ThereioteIwouldnowwillingly know what your Sentiments are about whatIhave been saying. . . .
Alcib. Formy part,SocratesIcan'tchoosebut conformmySentimentsinthismattertoyours, and thoseofthatGod ofwhom we havebeenspeaking. W o u l d itbe reasonable for m e to go about to oppose
jny weak Understanding to that of a God, and to con tradict his Oracles >
Socrat. Don'tyourememberyoutoldmeyouwere in great-perplexity;forfearyoushould atunawares pray for? Evil things while you design'd only to ask
for Good?
Alcib. Iremember itvery well, Socrates. Socrat. You fee ? tis not at all safe for you to go
and pray in the Temple, in the Condition you are in, lest the G o d hearing your Blasphemies should re ject your Sacrifices, and to punilh you, should give you what you would not have :I am therefore of the mind that 'tis much better for you tobe silent, for I know you very well. Your Pride, for that's the softest N a m e I can give your Imprudence, your Pride 1 fay, probably will not permit you to use the PrayeroftheLacedemonians. Therefore'tisaltoge- ;, ther necessary you should wait for some Person to teach you how you ought to behave your selfboth towardstheGodsandMen.
Alcib. And when will that time come, Socrates > and w h o is he that will instruct m e ? with what plea sureshouldIlookuponhim ! Socrat.
? ? 250 Tie Second Alcibiades, See.
nakG>>i. Socrat. Hewilldoit,whotakesatrueCareoF you. Butmethinks, aswereadinHomer, that/W/-
nerva dissipated the Mist that cover'd Diomedes his 'I*;God Eyes^an^hinder'dhimfromdistinguishingGodfrom
"iiftpatitbtMan ? >&> ^S necessary he should in the first place Dirf-nefsof scatter the Darkness that covers your Soul, and af- thtMind, terwards give you those remedies that are necessary
; ,, fuiguitr'1
Lovtfor Mtn.
toputyouinaconditionofdiscerningGoodandEvil;
foratpresentyouknownothowtomakeadifference between 'em. i':<'? *
Alcib. Let him scatter then, let him destroy this
Darkness of mine, and whatever else he pleases ; I abandonmy selftohisconduct? ,andam veryready
to obeyallhisCommands, providedImay butBe made better by 'em.
Socrat. Do notdoubtofthat. ForthisGovernour Ite^y? u? ? n35aSingularAffectionforyou.
Alcib. IthinkImustdefermy Sacrificetothattime. Socrat. You have reason, 'tis more safesotodo
than to run so great a Risque. Alcib. WellthenI'lldeferit,Socrates-,andto
express m y Thankfulness for the good counsel you havegivenme,givemeleavetoplaceonyourHead thisCrownwhichIwearonmine. We'llpresent other Crowns to the Gods, and all the Service we o w e ' e m , w h e n I s e e t h a t h a p p y D a y ? , i t w i l l n o t belongbeforeitcome, iftheyplease.
Socrat. IreceivethisFavourwithverygreatplea sure ; and shall always kindly accept whatever comes fromyou. AndasCreon(inEuripides)seeingTire-
Jias approach him with a Crown ofGold, which was
the firstFruits of the Spoils of the Enemy, and with
which the Athenians had honour'd him for his Art, * T l s i n E u - s a i d , Js t a k e t h i s C r o w n w h i c h i s t h e s i g n o f V i f t o r y
HmbJU f? ra&? ? ^Omen;foryoufee,wearealsoinagreat ans. C stormofWar$soImustsayItakethehonourIreceive
atyourhandforahappypresage^forIam inno lessa Tempest than Creon, while Iam endeavouring to gain the Victory over all your Lovers.
? ? The Argument '. "? \\. . \\. '. . ". ,. of
! ? T # E A G E S. I. '. >>
l#? Ancients cited this Dialogue under the
Title <f Wisdom, or that of Philosophy,
iasmay beseeninDiogenesLaerthis:But hew old,soever these Titles are, they were given by Philosophers that were unacquainted with the Design ofSocrates,. who hereproposesonlytotredofthe Education of Children, . which is the Basis and Foun
dationofPhilosophy, AsPlantsdonotthrivewell, unless it be in Ground that is well prepaid, and which has been variously manured,' and also receives the benign Influences of the Heavens ;so Vertices will not grow, unless in a Soul well cultivated, and undertheInfluencesofthedivineFavour: On this good Education, not only the Happiness of Families depends, but also that of Cities, Republicks, and all States ; this is what Socrates endeavours to maintain inthisDialogue. TheyoungPeopleofthebejiFa milies of Athens, dazzled with the Glory of Ciraon,
Themistocles, and Pericles ; and full of vain A m
bition, thought of nothing but of adhering to theSo
phists, who promised to make 'em verygreat Politici
ans^ and toj>ut 'em into a Capacity of governing the
AthenhhsandtheirAllies. TheirParentswere
tinSur'd with thefame Folly : The wisest os 'em were
thosethatsear'dthe Consequences of this Ambition, andonlydiscoveredtheDangerstowhich theirChil
dren tvere exposed by the Corruption of those that in-
ftruffedYouth. SocratesherediscourseswithaFa therandaSonofthisCharaffer. TheSonaimijnly if}
M>>
? ? 3 51
The Argument of Theages. '
t o m a k e h i m s e l f a g o o d T y r a n t -, a n d t h e F a t h e r d o e s n o t blame this Ambition of his Son, provided he avoided theCorruptionthatreignedatthattime. AlltheBu sinessistofindagoodMafter. Socratesmakesan admirable Improvement of'thisDisposition of theirs, toshew, thatoneMan canneverteachanothertrue
Wisdom, which alone makes M e n govern well ; but that tbespecial favour of God is requisite to this
purpose, withoutwhichallthe EndeavoursofMas ters and Schollars too. ,prove useless ; and this he confirms by Examples. This is the true Subjeftofthk Dialogue, in which we find diverssurprizing Truths whichshallbeexplaind in their place. This Con versation pass'd that year, in which the Athenians were beat at Ephesus by Tisaphernus -, which wat the^thyearofthe<}2dOlympiade, 407yearsbefore thebirthofChrift. Platobeing20yearsofAge,wat then the Disciple of Socrates.
The CharafterofthisDialogue is thefame with that of the two former.
. . -. '. ,? '. ? ? ? ? '. '; ';<? '. . '. '<. -. -? . ? -a. -\. ?
? * ? ? . -i*? . ?
THE-
? ? ':
THE AGES, OR
Of Wisdom.
I
Demodocus, Socrates, Theages.
Demoi. QOcrates, I have a great mind to discourse \j withyoualittleinprivate,ifyouare at leisure ; and ifyou are not, I entreat you to take
a little time for my Sake, unless your Business is very urgent.
Sac Ihavealwaysleisure,andmoretoserveyou than any other Person ; if you have a mind to dis coursewithme, Iam readyforyou.
Dem. Shallwe retireintothePorchoftheTem ple of Jupiter Elutberius ?
Soc. What you please.
{*%ratitht
Dem. * Let us go then, Socrates, Methinksj^J? ljoU
Animals, and evenMan himself are like Plants:asaviour,
Forwewhomanure theEarthknowbyexperiencet>>hinwt* that'tiseasytoprepareallthingsnecessarybeforewe taMA*~
plant\butwhenthatwhichwe haveplantediscomeYbt'EducL up, thecareandpainswe musttakeaboutitisveryth>>of greatandtroublesome. TisthefamewithMen:Toy}. AndIjudgeofothersbymyself.
There'smySon;
eversincehehasbeenborn, hisEducationwillnot sufferme torestonemoment, butkeeps me incon tinualfear. Withoutenteringintoanyparticular
* In the Original Dtmodoau speaks like a good honest Cou trey Man, who is wholly taken up with Husbandry: But I don't think it necessary to make roy Translation speak aster that manner.
account
*5i
? ? ij4
THE AGES; or,
account of allthe occasions of Fear Ihave concerning
him, I'll tell you one which has but very lately a$>. p e a r ' d ? , A n d t h a t i s a n A m b i t i o n h e h a s , w h i c h i n
deed is not dishonourable, but is a very nice and
dangerousthing,andmakesmeafraid. He-,would
-fainfalluponthestudyof*Wisdom. Probably
some ofhisCompanions, and some young People of
ourTownwhofrequentAthens, givehimanacconnt
of some Discourses they have heard, which have dis turbed his Brain. For he's so full of Emulation
that he continually torments me with importunate
Intreaties, thatIwould give a piece of Money to
someSophisttoaccomplishhim. *TisnottheCharge
that I fear ^ but I fee thisPassion of his will expose
himtogreatdanger. HithertoIhaverestrainedhim by amusing him with good Words ? > but now that I
supposeIcanbeMasterofhimnolonger; Ithink the best course I can take is to consent to let him take his own course, for fear the Conversation he mayhaveinsecretandwithoutmyknowledgshould corrupthim. ThereforeIamnowcometoAthens toputhimundertheTuitionofsomeSophist-yand 'tisveryhappythatIhavemetyou? ,foryouarethe Person w h o m above all others I should wish to con sultuponthisAffair. IfthereforeyouhaveanyAd vicetogiveme-yIearnestlyintreatitofyou:,and you are too just to refuse me.
Adviceis samd,andthatAdviceisaSacredThing:andifitisSacredin
^oc' But nave y? u not often heard, Det/iodocth;
confeqmntinallotheroccasionsofLife, 'tismuchmorelbinthis; f^! *TM'10 for of all things, on which a M a n can ask advice,
givm: *l>>4t'1'ere isnothing more Divine than that which respects wiithoitgbttheEducationofChildren. Firstthen,letYouand t>i- Iagree, what it is precisely that you desire, and a- Nothingit bout what we aretoconsult, lest I understand one mmdivm tnjng an(j vou another (as it iffay often happen)-,
lelongsto andibattheendofourDiscoursewe bothappear
itJ^friTi *WisdomisaWordthatsignifiesdiversthings,asKnowledg, liono)ce>>-g^ Vestue> Flttfuses-tforthatScieaccwhlchaacheshow
ttogovernStates. "
tidicu-
? ? Of WISDOM. 155
ridiculous to our selves for having talk'd so long without understanding one another.
Dem. You lay right, Socrates,
Soc. I say right, ay certainly And yet I
don't lay so right as I thought, but retract in part ;
foritcomesintomyMind, thatthisyoungMan
may have a desire very different from that which we think he has ? ,which would render us stillmore ri
diculous for consulting about quite another thing thantheObjectofhisWishes. "Tisbesttherefore tobeginwithhim, and ask him what itisthathe desires,
Dem. Yes, certainly, that's the best way.
Soc. But, I pray, what is this fine young Man's Name >
Dem. HisNameisTheages.
Soc. *Whatanexcellent,andiacredNamehave you given him ! Well, then Theages^ you desire to becomewife, andyouurgeyourFathertofindyoua Man, whole Conversation may furnish you with thatWildom, withwhichyouaresomuchinLove?
Tbeag. Yes.
Soc. W h o are those Persons you call wise, are they such as are skillful in what they have leansd, or the ignorant >
The. Such as are skillful.
Soc. What! hasnotyourFathercaus'dyoutobe instructed in every thing, that the Children of our best Citizens learn, as to read, to play on Musical Instruments, to wrestle, and to perform all other Exercises ? .
The. Yes,myFatherhascaus'dmetobetaught allthis.
Soc. Wellthen! anddoyouthinkthereisanyo- ther Science, in which your Father is oblig'd to causeyou to be instructed ?
The. Yeswithoutdoubt.
* The Athenians were very careful to give fine Sacred Name* totheirChildren:ButallName*arefalse, whentheydon'tde scribe the Character of thttfe to w h o m they are given.
Soc.
? ? 156
THE AGES) dr,
Soc. WhatScienceisthat>Tellme,thatImay render you some Service in the Matter.
- The. M y Father very well knows it ; for I have v e r y o f t e n t o l d h i m o f it ; b u t h e is p l e a s ' d t o s p e a k after such a manner to you, as if he did not know what I dehYd. There's no day passes, but he dis puteswithme, andstillrefusestocommitmeto theCare of some skillful Man,
Soc. But all that you have hitherto said to him, haspastonly between you two. Now therefore takemeforanArbitrator;andbeforeme declare whatScienceitisyouhaveamindtoattain. For if you were willing to learn that Science which teaches how to steer Ships, and I should ask you, Tbeages, what Science isit in which you complain your Father is not willing to have you instructed > Wouldyounotimmediatelyanswerme, that'tisthe Scienceof Pilots>
The. Yes doubtless.
Soc. And if you were willing to learn the Art which teaches how to drive Chariots, would you notinlikemannertellme, 'tisthatof*Charioteers?
The. I should tell you the very fame thing.
Soc. Has that of which you are so delirous a Name, orhasitnone?
The. IbelieveithasaName.
Soc. Doyouknow itthenwithout-knowingthe Nameofit>
The. Iknowit,andIknowtheNameofittoo. Soc. Tellme what itisthen. The. WhatotherNamecanithavethanthatof
_. . .
utlo Science}
rai, Mi Soc. But is not the Art of Charioteers also a Sci< doesnot ence;whatdoyouthink'tisapieceofIgnorance?
frffiimtiy The. No certainly.
S g l S o c - T h e n ' t i s a S c i e n c e ? ? > w h a t i s t h e u s e o f i t ? D o e s
quird after, ltnot teach us to guide the Horses that are fasten'd to a
as S crarcs Chariot ?
i*goingto The. Mostcertainly.
>**"' Soc. And isnot the Art of Pilots also a Science ? The. So Ithink.
? ? *OsWISDOM. ttf
$oc. hitnotthatwhich teachesushow toguideships> The. Theveryfame.
Soc. Wellwhatisthatwhichyouhaveamindto learn, and what does that teach ys to govern ?
The. I think it teaches us to govemMeni. . Soc. What,lickMen?
The. No. ?
Soc. For that belongs to the Medicinal-Art, does. it not> ? ?
The. Whodoubtsit> . . . Soc. Well then does it teach us to regulate the1
Choir of Musicians >
The. Notatalii . ,
Soc. ForthatproperlyappertainstoMufick. The. True.
Soc. But doesitteachustogovernthosewhoper
form theExercises>
The. . N o more than the others. "
Soc. For that belongs to the Gymnastick Art;
What fortofMen thendoesitteachustogovern? Explain your selfclearly asI have done on theother Sciences.
The. Itteachesustogovernthosewhoareinthe . Cky.
Soc. But are there not Sick M e n too in the City ?
The. Without doubt there are, but Idon't meaa them, I speak of the other Citizens.
Sdc. Let'sfee,ifIunderstandwell ofwhatArr you speak, I think yOu don't speak of that which teaches us to govern Mowers, Virie-dressers, Plow- Men, Sowers, and Threshers ; for that belongs to Husbandry. Nordoyouspeakofthatwhichteach esto governthosethathandletheSaw,'thePlane, and the Lathe : for that belongs to the Joyner's Art. But you seeak of the Art that teaches to govern not only these but all other Artificers, and all private:
PersonsbothMenandWomen:Perhapsthisisthe Science you mean. .
The. . 'Tistheverylame, Ihadnodesigntospeak ofany other.
S Sot,.
? ? i58
7PBJGES; or,?
Sec. . Bnt, I pray, answer me, did ffigistbus who kill'd Agamemnon at ii/gtfj,jgovern those sorts of people, ArtificersandprivatePersons, bothJvlenand Women5orothers> ,. i: ,;
The. . He governed ordy su^h as the^e ,. aje there
anyothertobegovern'd? v . ; ;'\l. Soc. DidnotFeleustheSonofEacmU^ewitego
vern thefe zxfibtbU,* ty$&\&n$t fieriffldgr the Son
wCypfelus ruie 'eni at Corinth ? Did not r. rebels Iturn5or? /y. tjie? on0fPcrdiccat, who some few yearsiince
VnT ^qendedtlieThrpneofMfc^o. mq^ alfp. . command
#<<'>><<< thesefortsofPeoplefAnddidnot"-$? tt'Bpiaithg
tyrdoetbe Son of . Pijijlratus, who govern'd jn tiiig. Qty, rule niofthis ourCitizensinljkemanner> ,-, ,<
veryTear.
Tfe; Who doubts it'^
Sue. Tell me, what do you call + Bach, the Sybile and our'Ampbilytus j when you zwft(4 denote their
pvfesBon. ? _rs;v
;Tbt\ What mould we call 'em but Peyiners)
Sac. Verywejl. Anfvjjermeaftefthg%memari ner about these: What do you call iiifpia^ and Per/anJe/\ when you would denote their profession by the Dominion, they Exercise ?
The. Tyrants, Ithinkjwhat otherName canwe
give 'errr* :
? ? Soc. Then every one who 4efoes to command all
tee People in this City, desires to acquire a Domi nionlike-theirs,aTyrannicalDominion, andtobe come a Tyrant. The. I think so.
*Hipphs, tht$onofPisiflratnsviaiTyramo{Atbmsfouryan> according to Timcydidts he succeeded his Father, and not Hippae thm. After he had reigned 4 years he was banished ; and 20 yearsafterhieExilewaskill'dactheBattleofMn^tbtm, where he bore Arms for the Persians.
? f BackwasaProphetwholongbeforeXerxesmade aDescent into Greece, predicted to the People all that should befal 'em, Herodotus relates some of his Prophesies in his VIII Book ; and looks upon 'em to be soformal and plain, since? theirAccomplish ment, that he says, he neither dares accuse these Oracles of sals- hood himself, nor suffer others so to do, or to refuse to give Cre ditto'em. AristophanesspeaksofthisPcrinerinhisComdy0] race. AsforMphilytus,Iknowsothingofhim.
?
Soc.
? ? Of WUVQM. 259
'Soc.
feehow manyDoubtsandUncertaintiespresentthem selves. You have your share of 'em, for you go sometimes toTherightandsometimestotheleft. That which seems true to you this Minute you re ceiveassuch-,andtheverynextMoment 5tisquite' anotherthinginyourOpinion. Letusendeavourto knowwheretosix. AndasIhavealreadysaid,if theG6d towhom youaregoingtopray^Mould sud denly appear to you, and should ask you before you have begun your Prayers, if you would be satisfied that he lhould graet you some one of those things W e first spoke of-, or rather supposing he should per mit you to make your requestv which would you think most safe and most advantageous to you, whether to receive what he should give you, or to Obtain what you shouldask ofhim >
Alcib. I solemnlyjprotefc Sdcrates, Iknow not howtoansweryou:Fornotningseemstome tobe more foolish, and more to be avoided with the great estCare, thantoruntherisqueofaskingrealEvils of God, while one thinks one is asking true Goods ofhim, andthereby to exposeone'sselr^ asyOuhave verywell said,to retractthe nextmoment, andmake new Requestsquitecontrarytotheformer. .
Socrat. IsitnotforthisReasonthatthatAhci^it
Poet I was speaking of in the beginning of our t)i? c o u r s e ? , a n d w h o u n d e r s t o o d t h e s e t h i n g s b e t t e r t h a n
we, wouldhaveusendourPrayerswiththeseWords, Andkeepevilthingsfrom us, evenwhen we. askV/>> cftheet
i^6 7heSecondMcibhdts] ot,
'AllihtSd-it, isthatMarginshadagreatdealofLearningand mctsan Knowledge,andthatthiswasanunhappyorunfbr-
withoutthetunateknowledgetohim. Ifthisknowledgewas
knoTxhdge unfortunate to him he must needs have been a poor ofwhatifMan, ifwewilladheretowhathasbeenlaid.
Alcib. So I suppose.
Socrat.
? ? of v^ayegl: 247
Socrat. In like manner the Lacedemonians, whe thertheyimitatethisPoet, orhaveofthemselves found out this Truth, make both in publick and pri
vateaPrayermuchlikeit. FortheydesiretheGodsThePrqir togive 'em that which isComely with that which istftheLact~^. Good. Theywereneverheardtomakeanyotheritm^Mt-
P r a y e r ? , a n d y e t t h e y a r e a s h a p p y a s a n y P e o p l e i n
t h e W o r l d ? , a n d i f t h e y h a v e i b m e t i m e s s e e n a n I n
terruption in the Course of their Successes ; how evernonecan'justlyblame theirPrayer. For theGejKfni
Gods are free, and it depends on their Will, whe-^*rj^r ther they will grant what isdesir'd of 'em, or give ornjetiout
whatiscontrarytoit. And onthisoccasionI'lltellpqirs you another Story, which I have often heard related wboutbt- bysomeantientPeople. TheAtheniansbeingen-%ng"*'""'
gag'dformerlyinaWar withtheLacedemonians,
it happen'd that they were always beat in every Bat
tle that was fought : Being deeply concernd atthis ?
Misfortune, and seeking Means to divert these M i seriesthatimpended, atlastafterdiversConiiiltati- ons they thought it the best Expedient to fend to the Oracle of Ammon, to enquire of him the Reason of theirMisfortunes, and to pray him to tell'em why the Gods granted Victory rather to the Lacedemoni ans, than to the Athenians, who every day offet'd 'emagreatNumberofchoicerSacrifices, whoen riched their Temples with nobler Offerings, who annually made more magnificent, and more devout Processions in their Honour, and in a word who themselves alone were at greater Expence in their Worship than all the rest of the Greeks together. Whereas (said they) the Lacedemonians have no. , regard to these Ceremonies, they are so covetous in reference to the Gods, that they offer them muti lated Victims, and are at much less charge in eve rythingthatconcernsReligionthan theAthenians,
thotheyinfinitelyexceed'eminRiches. Afterthey had thus presented their Reasons, they ask'd how those Miseries that press'd their City might be di verted. The Prophet gave 'em no,immediate an-
R 4 sweji
? ? 148
The Second Alcibiades ,? or,
swer, for doubtless the God would not permit him togiveany. Butaftersometime,recallingtheAm- ballador,hetoldhm. ThisistheAnswerAmmon gives the Athenians ; he loves the Benedictions ofthe Lacedemonians much mire than all theSacrifices of
Prayers, the Greeks. This was all he said. By the bene-
pedictwris. & & w m ? f tne Lacedemonians, I suppose, he only R \'meanttheirPrayers,whichinde. daremoreperfect
thanthoseofanyotherPeople. Foraslortherest
ofthe Greeks,iome of 'em indeed offer'd Bulls with
gilded Horns, and others consecrated rich Oblations
to the Gods ; Lut at the fame time requested intheir
Prayers whatever their Passions suggested, without
informing themselves, whether whac they ask'd was
GoodorEvil. ButtheGods,whoheartheirBlas
phemies, aienot pleas'd with those magnificent Pro
cessions, nor do rhey accept theircostly Sacrifices. ? Therefore nothing requires so much Precaution and
Attention as Prayer; to know what we ought to
Jay,andwhatnot. You'llfindmanyotherrhings
in Homer, which amount to the lame thing wirh
theStoryIhavebeentellingyou. Forhefays,rhe
Trojans,whentheybuiltaFort, offer'dwholeHe-
catombes to the Immortal Gods, that theWinds carried
a pleasant Odour from Earth toHeaven, andyet that the Gods refusedtoaccept allthis, butresetted;it,be
causetheyhadanAversionforthesacred Cityof Troy,forPriamus, andallhisPeople. Sothatit
was to no purpose for 'em to osier Sacrifices, and make Prefenrs to the Gods that hated 'em ? , for the
nbtlot" ^eity'snott0L>ecorruptedbyBribes,likeacove- rHptedby tousUsurer. AndweshouldbeFocls,ifweshould Qribu. pretendbythismeanstorenderourselvesmorea-
greabletotheGodsthantheLacedemonians. For it would be a very horrible and most unworthy thing fjbr rhe Gods to have more regard to our Gifts and Sacrifices, than to our Souls, in distinguishing those thataretrulyholyandrighteous. Buttheyhavere gard only to our Souls, ai/d not at all to our Proces sions, or Sacrifices, upon which the most profligate
Per-
? ? Of V$,ArE<! {. 149
Persons, and those Cities whose Sins both againstGodonly<<- God and Man, ariseto thegreatestheighr, common egristj
]yvaluethemielvesmorethangoodMen. Nor&othtq! tbat the Gods ever sufferthemielves to be biass'dby Pre-ofersacri- sents,butdespiseallthosethingsastheGod hiin-if"to#*>>> self, and his Prophet have assur'd us.
Sothatitieemsplainthatnothingissopreci- '
ous as Wisdom and Justice bothinthe fightofGods intvbat andMen. And nonearetrulyjust and trulywifetmjuffia,
but those who both in theirWords and Actions know Zr^"' howtoacquitthemielvesoftheirDutybothtotheel m"""
GodsandtoMen. ThereioteIwouldnowwillingly know what your Sentiments are about whatIhave been saying. . . .
Alcib. Formy part,SocratesIcan'tchoosebut conformmySentimentsinthismattertoyours, and thoseofthatGod ofwhom we havebeenspeaking. W o u l d itbe reasonable for m e to go about to oppose
jny weak Understanding to that of a God, and to con tradict his Oracles >
Socrat. Don'tyourememberyoutoldmeyouwere in great-perplexity;forfearyoushould atunawares pray for? Evil things while you design'd only to ask
for Good?
Alcib. Iremember itvery well, Socrates. Socrat. You fee ? tis not at all safe for you to go
and pray in the Temple, in the Condition you are in, lest the G o d hearing your Blasphemies should re ject your Sacrifices, and to punilh you, should give you what you would not have :I am therefore of the mind that 'tis much better for you tobe silent, for I know you very well. Your Pride, for that's the softest N a m e I can give your Imprudence, your Pride 1 fay, probably will not permit you to use the PrayeroftheLacedemonians. Therefore'tisaltoge- ;, ther necessary you should wait for some Person to teach you how you ought to behave your selfboth towardstheGodsandMen.
Alcib. And when will that time come, Socrates > and w h o is he that will instruct m e ? with what plea sureshouldIlookuponhim ! Socrat.
? ? 250 Tie Second Alcibiades, See.
nakG>>i. Socrat. Hewilldoit,whotakesatrueCareoF you. Butmethinks, aswereadinHomer, that/W/-
nerva dissipated the Mist that cover'd Diomedes his 'I*;God Eyes^an^hinder'dhimfromdistinguishingGodfrom
"iiftpatitbtMan ? >&> ^S necessary he should in the first place Dirf-nefsof scatter the Darkness that covers your Soul, and af- thtMind, terwards give you those remedies that are necessary
; ,, fuiguitr'1
Lovtfor Mtn.
toputyouinaconditionofdiscerningGoodandEvil;
foratpresentyouknownothowtomakeadifference between 'em. i':<'? *
Alcib. Let him scatter then, let him destroy this
Darkness of mine, and whatever else he pleases ; I abandonmy selftohisconduct? ,andam veryready
to obeyallhisCommands, providedImay butBe made better by 'em.
Socrat. Do notdoubtofthat. ForthisGovernour Ite^y? u? ? n35aSingularAffectionforyou.
Alcib. IthinkImustdefermy Sacrificetothattime. Socrat. You have reason, 'tis more safesotodo
than to run so great a Risque. Alcib. WellthenI'lldeferit,Socrates-,andto
express m y Thankfulness for the good counsel you havegivenme,givemeleavetoplaceonyourHead thisCrownwhichIwearonmine. We'llpresent other Crowns to the Gods, and all the Service we o w e ' e m , w h e n I s e e t h a t h a p p y D a y ? , i t w i l l n o t belongbeforeitcome, iftheyplease.
Socrat. IreceivethisFavourwithverygreatplea sure ; and shall always kindly accept whatever comes fromyou. AndasCreon(inEuripides)seeingTire-
Jias approach him with a Crown ofGold, which was
the firstFruits of the Spoils of the Enemy, and with
which the Athenians had honour'd him for his Art, * T l s i n E u - s a i d , Js t a k e t h i s C r o w n w h i c h i s t h e s i g n o f V i f t o r y
HmbJU f? ra&? ? ^Omen;foryoufee,wearealsoinagreat ans. C stormofWar$soImustsayItakethehonourIreceive
atyourhandforahappypresage^forIam inno lessa Tempest than Creon, while Iam endeavouring to gain the Victory over all your Lovers.
? ? The Argument '. "? \\. . \\. '. . ". ,. of
! ? T # E A G E S. I. '. >>
l#? Ancients cited this Dialogue under the
Title <f Wisdom, or that of Philosophy,
iasmay beseeninDiogenesLaerthis:But hew old,soever these Titles are, they were given by Philosophers that were unacquainted with the Design ofSocrates,. who hereproposesonlytotredofthe Education of Children, . which is the Basis and Foun
dationofPhilosophy, AsPlantsdonotthrivewell, unless it be in Ground that is well prepaid, and which has been variously manured,' and also receives the benign Influences of the Heavens ;so Vertices will not grow, unless in a Soul well cultivated, and undertheInfluencesofthedivineFavour: On this good Education, not only the Happiness of Families depends, but also that of Cities, Republicks, and all States ; this is what Socrates endeavours to maintain inthisDialogue. TheyoungPeopleofthebejiFa milies of Athens, dazzled with the Glory of Ciraon,
Themistocles, and Pericles ; and full of vain A m
bition, thought of nothing but of adhering to theSo
phists, who promised to make 'em verygreat Politici
ans^ and toj>ut 'em into a Capacity of governing the
AthenhhsandtheirAllies. TheirParentswere
tinSur'd with thefame Folly : The wisest os 'em were
thosethatsear'dthe Consequences of this Ambition, andonlydiscoveredtheDangerstowhich theirChil
dren tvere exposed by the Corruption of those that in-
ftruffedYouth. SocratesherediscourseswithaFa therandaSonofthisCharaffer. TheSonaimijnly if}
M>>
? ? 3 51
The Argument of Theages. '
t o m a k e h i m s e l f a g o o d T y r a n t -, a n d t h e F a t h e r d o e s n o t blame this Ambition of his Son, provided he avoided theCorruptionthatreignedatthattime. AlltheBu sinessistofindagoodMafter. Socratesmakesan admirable Improvement of'thisDisposition of theirs, toshew, thatoneMan canneverteachanothertrue
Wisdom, which alone makes M e n govern well ; but that tbespecial favour of God is requisite to this
purpose, withoutwhichallthe EndeavoursofMas ters and Schollars too. ,prove useless ; and this he confirms by Examples. This is the true Subjeftofthk Dialogue, in which we find diverssurprizing Truths whichshallbeexplaind in their place. This Con versation pass'd that year, in which the Athenians were beat at Ephesus by Tisaphernus -, which wat the^thyearofthe<}2dOlympiade, 407yearsbefore thebirthofChrift. Platobeing20yearsofAge,wat then the Disciple of Socrates.
The CharafterofthisDialogue is thefame with that of the two former.
. . -. '. ,? '. ? ? ? ? '. '; ';<? '. . '. '<. -. -? . ? -a. -\. ?
? * ? ? . -i*? . ?
THE-
? ? ':
THE AGES, OR
Of Wisdom.
I
Demodocus, Socrates, Theages.
Demoi. QOcrates, I have a great mind to discourse \j withyoualittleinprivate,ifyouare at leisure ; and ifyou are not, I entreat you to take
a little time for my Sake, unless your Business is very urgent.
Sac Ihavealwaysleisure,andmoretoserveyou than any other Person ; if you have a mind to dis coursewithme, Iam readyforyou.
Dem. Shallwe retireintothePorchoftheTem ple of Jupiter Elutberius ?
Soc. What you please.
{*%ratitht
Dem. * Let us go then, Socrates, Methinksj^J? ljoU
Animals, and evenMan himself are like Plants:asaviour,
Forwewhomanure theEarthknowbyexperiencet>>hinwt* that'tiseasytoprepareallthingsnecessarybeforewe taMA*~
plant\butwhenthatwhichwe haveplantediscomeYbt'EducL up, thecareandpainswe musttakeaboutitisveryth>>of greatandtroublesome. TisthefamewithMen:Toy}. AndIjudgeofothersbymyself.
There'smySon;
eversincehehasbeenborn, hisEducationwillnot sufferme torestonemoment, butkeeps me incon tinualfear. Withoutenteringintoanyparticular
* In the Original Dtmodoau speaks like a good honest Cou trey Man, who is wholly taken up with Husbandry: But I don't think it necessary to make roy Translation speak aster that manner.
account
*5i
? ? ij4
THE AGES; or,
account of allthe occasions of Fear Ihave concerning
him, I'll tell you one which has but very lately a$>. p e a r ' d ? , A n d t h a t i s a n A m b i t i o n h e h a s , w h i c h i n
deed is not dishonourable, but is a very nice and
dangerousthing,andmakesmeafraid. He-,would
-fainfalluponthestudyof*Wisdom. Probably
some ofhisCompanions, and some young People of
ourTownwhofrequentAthens, givehimanacconnt
of some Discourses they have heard, which have dis turbed his Brain. For he's so full of Emulation
that he continually torments me with importunate
Intreaties, thatIwould give a piece of Money to
someSophisttoaccomplishhim. *TisnottheCharge
that I fear ^ but I fee thisPassion of his will expose
himtogreatdanger. HithertoIhaverestrainedhim by amusing him with good Words ? > but now that I
supposeIcanbeMasterofhimnolonger; Ithink the best course I can take is to consent to let him take his own course, for fear the Conversation he mayhaveinsecretandwithoutmyknowledgshould corrupthim. ThereforeIamnowcometoAthens toputhimundertheTuitionofsomeSophist-yand 'tisveryhappythatIhavemetyou? ,foryouarethe Person w h o m above all others I should wish to con sultuponthisAffair. IfthereforeyouhaveanyAd vicetogiveme-yIearnestlyintreatitofyou:,and you are too just to refuse me.
Adviceis samd,andthatAdviceisaSacredThing:andifitisSacredin
^oc' But nave y? u not often heard, Det/iodocth;
confeqmntinallotheroccasionsofLife, 'tismuchmorelbinthis; f^! *TM'10 for of all things, on which a M a n can ask advice,
givm: *l>>4t'1'ere isnothing more Divine than that which respects wiithoitgbttheEducationofChildren. Firstthen,letYouand t>i- Iagree, what it is precisely that you desire, and a- Nothingit bout what we aretoconsult, lest I understand one mmdivm tnjng an(j vou another (as it iffay often happen)-,
lelongsto andibattheendofourDiscoursewe bothappear
itJ^friTi *WisdomisaWordthatsignifiesdiversthings,asKnowledg, liono)ce>>-g^ Vestue> Flttfuses-tforthatScieaccwhlchaacheshow
ttogovernStates. "
tidicu-
? ? Of WISDOM. 155
ridiculous to our selves for having talk'd so long without understanding one another.
Dem. You lay right, Socrates,
Soc. I say right, ay certainly And yet I
don't lay so right as I thought, but retract in part ;
foritcomesintomyMind, thatthisyoungMan
may have a desire very different from that which we think he has ? ,which would render us stillmore ri
diculous for consulting about quite another thing thantheObjectofhisWishes. "Tisbesttherefore tobeginwithhim, and ask him what itisthathe desires,
Dem. Yes, certainly, that's the best way.
Soc. But, I pray, what is this fine young Man's Name >
Dem. HisNameisTheages.
Soc. *Whatanexcellent,andiacredNamehave you given him ! Well, then Theages^ you desire to becomewife, andyouurgeyourFathertofindyoua Man, whole Conversation may furnish you with thatWildom, withwhichyouaresomuchinLove?
Tbeag. Yes.
Soc. W h o are those Persons you call wise, are they such as are skillful in what they have leansd, or the ignorant >
The. Such as are skillful.
Soc. What! hasnotyourFathercaus'dyoutobe instructed in every thing, that the Children of our best Citizens learn, as to read, to play on Musical Instruments, to wrestle, and to perform all other Exercises ? .
The. Yes,myFatherhascaus'dmetobetaught allthis.
Soc. Wellthen! anddoyouthinkthereisanyo- ther Science, in which your Father is oblig'd to causeyou to be instructed ?
The. Yeswithoutdoubt.
* The Athenians were very careful to give fine Sacred Name* totheirChildren:ButallName*arefalse, whentheydon'tde scribe the Character of thttfe to w h o m they are given.
Soc.
? ? 156
THE AGES) dr,
Soc. WhatScienceisthat>Tellme,thatImay render you some Service in the Matter.
- The. M y Father very well knows it ; for I have v e r y o f t e n t o l d h i m o f it ; b u t h e is p l e a s ' d t o s p e a k after such a manner to you, as if he did not know what I dehYd. There's no day passes, but he dis puteswithme, andstillrefusestocommitmeto theCare of some skillful Man,
Soc. But all that you have hitherto said to him, haspastonly between you two. Now therefore takemeforanArbitrator;andbeforeme declare whatScienceitisyouhaveamindtoattain. For if you were willing to learn that Science which teaches how to steer Ships, and I should ask you, Tbeages, what Science isit in which you complain your Father is not willing to have you instructed > Wouldyounotimmediatelyanswerme, that'tisthe Scienceof Pilots>
The. Yes doubtless.
Soc. And if you were willing to learn the Art which teaches how to drive Chariots, would you notinlikemannertellme, 'tisthatof*Charioteers?
The. I should tell you the very fame thing.
Soc. Has that of which you are so delirous a Name, orhasitnone?
The. IbelieveithasaName.
Soc. Doyouknow itthenwithout-knowingthe Nameofit>
The. Iknowit,andIknowtheNameofittoo. Soc. Tellme what itisthen. The. WhatotherNamecanithavethanthatof
_. . .
utlo Science}
rai, Mi Soc. But is not the Art of Charioteers also a Sci< doesnot ence;whatdoyouthink'tisapieceofIgnorance?
frffiimtiy The. No certainly.
S g l S o c - T h e n ' t i s a S c i e n c e ? ? > w h a t i s t h e u s e o f i t ? D o e s
quird after, ltnot teach us to guide the Horses that are fasten'd to a
as S crarcs Chariot ?
i*goingto The. Mostcertainly.
>**"' Soc. And isnot the Art of Pilots also a Science ? The. So Ithink.
? ? *OsWISDOM. ttf
$oc. hitnotthatwhich teachesushow toguideships> The. Theveryfame.
Soc. Wellwhatisthatwhichyouhaveamindto learn, and what does that teach ys to govern ?
The. I think it teaches us to govemMeni. . Soc. What,lickMen?
The. No. ?
Soc. For that belongs to the Medicinal-Art, does. it not> ? ?
The. Whodoubtsit> . . . Soc. Well then does it teach us to regulate the1
Choir of Musicians >
The. Notatalii . ,
Soc. ForthatproperlyappertainstoMufick. The. True.
Soc. But doesitteachustogovernthosewhoper
form theExercises>
The. . N o more than the others. "
Soc. For that belongs to the Gymnastick Art;
What fortofMen thendoesitteachustogovern? Explain your selfclearly asI have done on theother Sciences.
The. Itteachesustogovernthosewhoareinthe . Cky.
Soc. But are there not Sick M e n too in the City ?
The. Without doubt there are, but Idon't meaa them, I speak of the other Citizens.
Sdc. Let'sfee,ifIunderstandwell ofwhatArr you speak, I think yOu don't speak of that which teaches us to govern Mowers, Virie-dressers, Plow- Men, Sowers, and Threshers ; for that belongs to Husbandry. Nordoyouspeakofthatwhichteach esto governthosethathandletheSaw,'thePlane, and the Lathe : for that belongs to the Joyner's Art. But you seeak of the Art that teaches to govern not only these but all other Artificers, and all private:
PersonsbothMenandWomen:Perhapsthisisthe Science you mean. .
The. . 'Tistheverylame, Ihadnodesigntospeak ofany other.
S Sot,.
? ? i58
7PBJGES; or,?
Sec. . Bnt, I pray, answer me, did ffigistbus who kill'd Agamemnon at ii/gtfj,jgovern those sorts of people, ArtificersandprivatePersons, bothJvlenand Women5orothers> ,. i: ,;
The. . He governed ordy su^h as the^e ,. aje there
anyothertobegovern'd? v . ; ;'\l. Soc. DidnotFeleustheSonofEacmU^ewitego
vern thefe zxfibtbU,* ty$&\&n$t fieriffldgr the Son
wCypfelus ruie 'eni at Corinth ? Did not r. rebels Iturn5or? /y. tjie? on0fPcrdiccat, who some few yearsiince
VnT ^qendedtlieThrpneofMfc^o. mq^ alfp. . command
#<<'>><<< thesefortsofPeoplefAnddidnot"-$? tt'Bpiaithg
tyrdoetbe Son of . Pijijlratus, who govern'd jn tiiig. Qty, rule niofthis ourCitizensinljkemanner> ,-, ,<
veryTear.
Tfe; Who doubts it'^
Sue. Tell me, what do you call + Bach, the Sybile and our'Ampbilytus j when you zwft(4 denote their
pvfesBon. ? _rs;v
;Tbt\ What mould we call 'em but Peyiners)
Sac. Verywejl. Anfvjjermeaftefthg%memari ner about these: What do you call iiifpia^ and Per/anJe/\ when you would denote their profession by the Dominion, they Exercise ?
The. Tyrants, Ithinkjwhat otherName canwe
give 'errr* :
? ? Soc. Then every one who 4efoes to command all
tee People in this City, desires to acquire a Domi nionlike-theirs,aTyrannicalDominion, andtobe come a Tyrant. The. I think so.
*Hipphs, tht$onofPisiflratnsviaiTyramo{Atbmsfouryan> according to Timcydidts he succeeded his Father, and not Hippae thm. After he had reigned 4 years he was banished ; and 20 yearsafterhieExilewaskill'dactheBattleofMn^tbtm, where he bore Arms for the Persians.
? f BackwasaProphetwholongbeforeXerxesmade aDescent into Greece, predicted to the People all that should befal 'em, Herodotus relates some of his Prophesies in his VIII Book ; and looks upon 'em to be soformal and plain, since? theirAccomplish ment, that he says, he neither dares accuse these Oracles of sals- hood himself, nor suffer others so to do, or to refuse to give Cre ditto'em. AristophanesspeaksofthisPcrinerinhisComdy0] race. AsforMphilytus,Iknowsothingofhim.
?
Soc.
? ? Of WUVQM. 259
'Soc.
