No More Learning

Yourememberhowever, thatyouagreedjustnow,
that Wisdom was contrary to Folly. . I confess it.
And that one Contrary had but one. Contrary. Thatistrue. J .
From which then of those two Principles shall we recede, my dear Protagoras? shall itbe from this, That one Contrary has but one Contrary ? or from that which we assertedjust now, That Wisdom is some other thing than Temperance or Modesty ; That each of them are parts of Virtue, and that as they are different, they are also unlike, both by their N a ture and Effects, as the parts of the Face ? which of those two Principles (hall we renounce ? for they don't agree well, and they make a horrible Discord. Ah, how isitpossibletheyshouldagree, iftherebe a necessity that one Contrary must have but one only contrary, and can't have more, and that it be found
producethe far! te-
in the mean time, that Folly has two Contraries, whichareWisdomandTemperance. Doesitnot appear so to you, Protagoras ? He has agreed to it whether he will or not.
Wisdom and Temperance then must of all necessi ty be but one and the same thing, as we found just now, that Justice and Sanctity were a little while ago. Butdon'tletuswearyourselves,mydear Protagoras,andsetusexaminetherest. Iaskyou, A Man, who does an unjust thing, is he prudent in being unjust ?
Ss For
? ? tabu.
me. Foritimportsmenothingthatyouthinkthat orthatjIexamineonlytheOpinion:Butitrnay verywellbe thatinexaminingtheOpinion, 'tisrhy selfwhen Iexamine, and sometimes also the Person who Answers me.
'Upon thatProtagorasmade somescruple,disdain ing to be thus questioned, and faying, that the Mat terwasthorny. Butatlasthetookhispartandre-
. solvedtoanswerme. ThenIsaidtohim,Protago ras,Answer,Iprayyou,tomyfirstQuestion. Do you think any of those who act Injustice are pru dent?
I think there are some, said he.
Is not to be prudent, to be wise ?
Yes.
Is not to be wile, to have right Aims, and to take
the best part even in Injustice it self?
I grant it.
But do the Unjust take the right fide when they
succeed well or when their Successes nought ? When theysucceedwell.
You affirmthen,thattherearecertaingoodthings. Certainly.
Then do you call those things that are profitable
274 Protagoras: Or, the Sofbifis.
For my part, Socrates, saidhe, I should be a-
^ ^ ^ - s h a m ' d to confess it. However it is the Opinion of
? /? ;/' the People.
JTMmany Well,would youhaveme applymy selftothe
injustices People,orshallIspeaktoyou?
whichare ibe? it0fyOU faidhe,direct:yourselfonlyto
G & the People.
"profit That'sequaltome,saidI,providedyouanswer are
TheSofist to Men, good ?
Uyeryan. Yes,byJupiter;andfrequentlyIdon'tstickto
Socrate caIi those which are not Proficable to Men, also
fl)oM have S00d'
fin'dfrom TheToneinwhichhespoketome,mademe himthucon-know, thathewasexasperated, inagreatDisorder,
itcTiisllLandread*rt0betransportedwithAnger; seeinghim
whhhupro-m tnisCondition,Ihadamindtomakethebestof litMepod. him ;
? ? Protagoras: Or, The Sophists. zjf
M m : Therefore I asked him with greater Precaution andDiscretion; Protagoras, said1 tohim, Do you Callgood, thosethingsthatarenotprofitabletoany Man, or those that are no ways profitable>
Notatall,Socrates. ForIknowmanythatare absolutelyuselesstoMen, ascertain
Drinks,certainFoods,certainMedicines,
andathousandothersofthefamena-
ture;andIknowothersthatareuseful . tothem. Therearesomethatarein- differenttoMenandexcellentgoodfor
u <? n 1 r c i *. /~> j. ^1 Horses. SomeareonlyusefultoCattle,
? JjfTM2*"*f ? 'ZdHZgc*>>dtby
him,hethrowshimselfin-
*>>*iitheseDistinctions,
where>in<? mTMf>>g>>}f
an impertinent bcience. he M>0kthcchiefs&jtim.
othersonlytoDogs. Suchathingisof nousetoAnimals,andverygoodforTrees. More over, that which is good for the Root is often bad for the Twigs , which you should make to dye if youshouldcoverthemwithit. Withoutgoingfur ther, Oil is the greatest Enemy to all Plants and to theSkinofallCattle,anditisverygoodforthe SkinofMan. Itissotrue,thatthatwhichiscal led good, is various * for Oil it Ms, which I speak of, is good for the exterior parts of Man, and very badfortheinteriour. ForthatreasonthePhysicians absolutely forbid the sick to eat it, or at leaff give them but very little and only enough to correct the bad Smell of certain-things which they make them
take. .
Protagoras , having thus spoken , all the C o m p a
ny clapt their Hands, as if he had said Wonders : And Isaidtohim, Protagoras, Iam aMan natural lyveryforgetful, and,ifanyBodymakeslongDi scourses to me, I immediately forget the Subject of theDispute. Therefore,asifIweresomethingdeaf, and you had a mind to discourse with me, you would resolve to speak a little louder to me than to others, even so I-desire you to accommodate your
selftothisFaultthatIhave. Andsinceyouhave to do with a Man whose Memory is very short, shorten your Answers , if you intend that I should follow you,
Ssa . How
? ? 276
Protagoras: Or, the Sophists.
How would ye have me abridge my Answers? Would you have me make them shorter than they ought tobe.
No, saidI.
Then isitasshortasitmustbe?
Itis.
But who shall be judge of it, and to what mea
sure shall w e cut it, must it be mine or yours ?
I have always heard Protagoras, that you were averycapableMan, andthatyoucouldmakeothers
capable of making as long and as short Discourses upon all forts of Subjects as one pleas'd, and as no body. enlargeth so much as you when- you think fit, sonobodycanexplainhimselfinfewerwords. If thenyouhaveamindthatIshouldenjoyyourCon versation, make use of the latterwith me ; few words Iconjure you.
Socrates, laid he, I have had- to do with many PeopleinmyLife,andevenwiththemostrenown e d -, y o u c a n n o t b u t h a v e h e a r d o f m y D i s p u t e s , b u t ifI had done, what you would have me to do n o w , a n d i f I. h a d s u f f e r e d m y D i s c o u r s e s t o b e c u t short by my Antagonists, I should never have ob tained so great Advantages over them, and . the name of Protagoras would never have been so famous among the Greeks.
By thisAnswerIfoundthatthismannerofAn swering precisely to questions did not please him, and that he would never submit to be questioned. Seeing then that I could no longer be of that Con versation,Protagoras,saidItohim, Idonotpress you to dispute with me whether you will or not,
and tofollowamethodthatisdisagreableto,you; but if you have a mind to speak to me 'tis your part to proportion your self to me, and to speak so as that I may be able to follow you : For as all the World fays, and as you your self fay. it is equal to you to make long or short Discourses. You are very learned, there is nothing to fay against that. Formy partitisimpossibleforme tofollow
Discour
? ? Protagoras : Or, 2he Sophists. 2-jj
Discoursesthataresolongwinded. IwishIwere capable of it, but no Man makes himself. And seeing that is indifferent to you, you ought to have thatcomplaisanceforme, totheendthatourCon versationmaycontinue. Atpresent,seeingyouhave it not, and that I have not time to hear you so prolixly, for I must be going, farewell, I am just going, what Pleasure soever I might have without doubttakeninyourcuriousDissertations. Atthe fame time I rose, as having a mind to retire, but Callias taking me with one hand by the Arm, and with the other holding me by the Cloak, we will not suffer you to go, Socrates, said he, for if you go all is done, there will be no more Conversation. I conjure you then in the name of God to stay, for there is nothing that I would so willingly hear as yourDispute:Ibegitofyou,dousthisFavour.
I answered him standing as I was ready to go, Son of Hipponicus I have always admir'd the love youhaveforSciences,Iadmireitstillnow, andI commend"youforit. TruelyIwouldwithallmy Heart do you the Favour you ask of me if you de
manded a thing that was possible. But as if you shouldcommandme torunaRacewithCrifond'Hi-Ti>hCrifon mereorsomeofthosewhoruntheRacesixtimesf^"ner?
together, or with some Courier, I would say, Cal-'? tH7Ic" Has, Ishoulddemandnothingmore thantohaveall<>fafm-tong theswiftnessnecessary\Icouldwishitasmuch as*lw"'>>>>" you,butthatisimpossible. Ifyouwouldfeev&s^'^'h'
run, Orison and me, you must obtain of him that he will proportion himself to my weakness, for I cannotgoveryswift,anditliesonhimtogo slow ly. ItellyouthefameonthisOccasion, ifyouhave a mind to hear Protagoras and me desire him to an swerme infewwordsashehadbeguntodo:For otherwise what fort of Conversation will it be ? I have hitherto heard M e n say and always believed it, that to converse with one's Friends, and to make Ha rangues, weretwo very differentthings.
Ss ? Never-
? ? 278 Protagoras: Or, the Sophists.
Calliasft- Nevertheless,Socrates,saidCalliastome,me *? *"alit-thinksthatProtagorasdemands averyjustthing,
Commerl seeing he desires only to be permitted to speak as hebadwithmuchasheshallthinkfit,andthatyoumay have
theSofbisit the same Liberty ; the Condition is equal. hdgedwith youaredeceivedCallias,saidAlcibiades,thatis
ITM* im<r not at al* eclua^ ^or Socrates eonfesseth that he discourses, has not that abundance, that affluence of Words ?
andheyieldsthatAdvantagetoProtagoras. Butas for the Art of Dispute, and to know how to questi-' on and answer well, I shall be much surprized if he yields it either to Protagoras, or any body else who-
TUt'sex- soever. Let Protagoras then confess, inhis turn
It? **al sWithttte&me Ingenuity, thatheismoreweak iri
AkAEiade(that Point than Socrates, that will be enough -,
hefancies but. if he brags that he will oppose him, then let
ft>atSocra-him entertheListwithequalArms,thatistofay, tesdiftut"by questioning, and being questioned without en-
y/^ty? ltd^ar? 'ng without end, and without deviating upon that//Pro- every question on purpose to imbroil the Discourse,
tagoras toshunthegivingofanAnswerandtomakethe shouldac- Auditor losetheStateoftheQuestion. ? Forasfor
frmfetffL Socrates, I will be security for him that he will for-
feriar, So-
a-ates wouldpre- t<<dt*no
_ ^
get nothing ; he jeers us when he fays he is forget-
ful. So itseems to me that his Demand is the more reasonable, for every one must speak and tell hissentjm^s inallDilbutes<
At these Words of Alcibiades, Criiias directing
his Discourse to Prodicus and Hippias said, me
thinks, my Friends, thatCallias hasdeclaredhim- self openly for Protagoras ? , and that AJcibiades is
<<n Opiniator, who strivesto dispute, and to exas perate Mens Spirits. As for us, let us not fall out with one another in taking part some with Protago ras and others with Socrates : Let us rather jdiri our Prayers to obtain of them, not to part in lo fair a
way,but to continue such an agreeable Conversation. iou speak extraordinary well, Critias said Pro- arepresent dieus,allthosewho arepresentatadispute, ought ataDisputeto be neuters, but not indifferent, for these two things
Ji'afewho
? ? Protagoras: O, TheSophists. 279
things ought not to be confounded; to be neuter is
to give to each partly all the Attention which he re
q u i r e s ; a n d n o t t o b e i n d i f f e r e n t is w h e n o n e r e s e r v e s
hisVoteforhimwhoisintheright. Formypart
ifyou would follow my Advice, Protagoras and
you, Socrates, here is a thing wherein I would wil
lingly have you agree between you, that is to dis
p u t e a n d n o t t o q u a r r e l -, f o r F r i e n d s d i s p u t e b e
tweenthemselvesfortheirbetterInstruction, and
Enemies quarrel to destroy one another. By this
means this Conversation would be very agreeable
andveryprofitabletousall. FirsttheFruitwhich
on your side you would reap there from, would be,
I don't fay our Praises, but our Esteem: Now Theffer-
EsteemisasincereHomage, whichcausesaSoulto'^L^u to be truly touched and perswaded, whereas praise -Pr<use. is frequently, but a vain and deceiving Sound, which
the Mouth pronounces contrary to the proper Senti mentsoftheHeart. Andwe,theAuditorsshould" getthereby, not that which iscalled * a certain Pleasure,butarealandsensibleSatisfaction. For Satisfaction is the contentment of the Spirit, which
is instructed, and which acquires Wisdom and Pru dence, whereas Pleasure is only, properly speaking, the tickling of the Senses.
Most of theAuditorshighly applauded this Dis course of Prodicus, and the wise Hippias after wards beginning said : M y Friends I look upon you
ail so many as are here, as Kinsmen, Friends, and Citizens of one and the fame City, not by Law but by Nature ; + for by Nature every thing istyed
* By this Passage it appears that the Greeh made son* dif ferencebetween"tvtp&uvt3nt& nfiSni,thatbythefirstthey meant the delights of the Spirit and by the other the pleasures oftheBody. Thatwasnotalwaysexactlyobserved:But
at the bottom these Words are determined to this Sense by . their Root.
t For the Law establishes several Corporations that are contrary one to another, whereas Nature unites allthatare or the fame kind. Therefore there is a principle of Union in Humane Nature.
Ss4 to
? ? 280
Protagoras': Or, The Sophist's.
tpitslike. ButtheLaw,whichisaTyrantover Men, forceth and layeth violent hands upon Nature onmanyOccasions. Itwouldbeaveryshameful thing,ifwe,whoknowtheNatureofThingsper fectly, and w h o pass for the ablest a m o n g the Greets, should be come into Athens, which for Sciences ought to be look'd upon as the august Prytanneum of Greece, and should be assembled in the greatest and richest House of the City, to do nothing there worthy of our Reputati6n, and to spend our Time in wrangling and contesting about Trifles, like the
mostignorantofMen: IconjureyouthenProta goras and Socrates, and I adviie you, as if w e were here your Arbitrators, to regulate you, to pitch up
onaTemperamentandaMedium. YouSocrates, don't you stick too rigoroufly to the plain and coi- cise Method of a Dialogue, unless Protagoras will acquiescetherewith. LeavehimsomeLiberty,and slacken the Reins to his Discourse, that it may appear more magnificent and sublime to us. And you, Protagoras, don't swell the Sails of your Elo quence, so as to carry you into the High Sea, and tomakeyoulosethesightoftheShoar. Thereisa Medium between thole two Extremities. There fore if you will give Ear to me, you shall chuse a Moderator, a President who shall oblige you both to keep within Bounds.
ThisExpedientpleas'dalltheCompany. Calliat told me again, that he would not suffer me to go, andtheypressedme tonamethePresident,myself: I declin'd it, saying it would be a shame for us to takeaModeratorofourDiscomses. For,saidI, he whom we shall chuse shall be, either our Infe riororourEqual. IfhebeourInferior,itisnot
just that the most uncapable should -give Laws to the most learned ; and if he be our equal, he will think as well as we, and that choice will become altogether useless.
But, itwillbe said, you shall name who ismore learned than you; it is easie to fay so, but in truth
? ? Protagoras : Or, the Sophists. 281
truth I don't think it possible to find a more able ManthanProtagorashandifyoushouldchuseone who is not so able as he, and whom you pretend howevertobemoreable,youyourselvesseewhat ' distaste you give to a M a n of that Merit, in subject inghim tosuchaModerator. For,asformy part, that in no ways concerns me, it is not m y Interest that makes me ipeak, I am ready to renew our Conversation to satisfie you. That if Protagoras will not Answer let him Question ; I will answer, and at the same time shall endeavour to show him the manner how I think every Man who is que stioned ought to answer. When I have answered him as often as he shall have thought fit to question
me, hewillgivemeleavetoquestionhiminmy turn, and he will answer me after the lame man ner. That if he scruples to answer me, then you and I will join to beg that favour of him which you desire of me at present, which isnot to break the Conversation, and there is no necessity to name a Moderator for that ^ instead of one w e shall have many, foryoushallallbeso.
Every Body said that this was what ought to be done. Protagoras was not much for itj but in fine, he was obliged to submit, and to promise that he would Question first, and that when he should be weary ofquestioning, he should permit me to do itin my turn, and should answer inhis turn pre cisely to the Question without roaming.
Then he began after this manner.
* Methinks Socrates, that the best part of Erudi tion, consists in being very well versed in reading thePoets. Thatistofay,tounderstandallthey fay so well as to be able to distinguish what is well said and what is ill said j to give Reasons for it,
* The Sophists boasted that they understood all the Poets perfectly well, and we are going to fee the difference in
thatpointbetween aSophistandaManwhoistrulylearn ed--' ? '? - >>.
and
? ? tSz
Protagoras: Or, The Sophists:
and make every Body sensible of it. Don't fear
thatIam goingtoremovemy selffaroffromthe
Subject of our Dispute, m y Question shall run up
onVirtue. Allthedifferencethereshallbetherein,
is that I shall transport you into the Country of
Poetry. Simonidessaysinsomeplace,directinghis
Discourse to Scapas, the Son of Creon. the Theffalo-
man: ' It is very difficult to become truly Virtu-
* ous, and to be in Virtue as a Cube, that is to fay,
* that neither our Carriage, our Actions, nor our
*Thoughtsshallshakeus, andshallneverdrawus * f r o m t h a t s t a t e o f o u r M i n d ? , a n d t h a t t h e y s h a l l
* neither deserve the least reproach nor the least *blame. DoyourememberthatPassage,orshall I relate it to you >
There is no need, said I, I remember it, and have studieditwithgreatpains. ,
You are in the right-, but do you think that Piece iswell or ildone?
. Itseemstome tobeperfectlywelldone, andis of very great Sense.
But would you call that Piece well done, ifthe Poet contradicts himself in it ?
No, without doubt,
Oh! laid he, another time examine Things bet^ ter, and look into them more narrowly.
A s for that, m y dear Protagoras, said I, I believe I have sufficiently examin'd it.
Since you have so well examin'd it, you know then, that he says in the sequel: ' The saying of 1 Pittacus does not please m e at ali, tho' Pittacus
*wasoneoftheSages. Forhefaysthatitisdif- *ficulttobecome Virtuous. Do youcomprehend that the fame M a n said this after what he had said but a little before ?
Yes I do.
And do you find that those two Passages agree ? Yes, Protagoras, said I, and at the same time,
least he should go upon some other Thing, I asked him, Don't you find that they agree?
How
? ? Protagoras : Or, the Sophists. i8j
How shouldIfindthataManagreeswithhim selfwhen heblows coldandhot?
At firsthefixes this Principle, That it is difficult to become Virtuous. And a minute after he forgets that fine Principlej and in relating the fame Motto spoke in his own fensebyFittacus, Thatitisverydifficulttobecome V i r t u o u s ? , h e b l a m e s h i m , a n d f a y s i n p l a i n t e r m s ,
that that Sentiment does not please him in any wise,andyetitishisown. Thuswhenhecon demns ah Author, who fays nothing but what he had said himself, he manifestly cuts his own Throat, and he must of necessity Ipeak ill either there or here.
He had no sooner spoke, but a great Noise was raised,andtheAuditorsfellapraisingofhim. As
forme, Iconfessit,likeaFencerwho hadreceiv'd
a great blow, I was so stunn'd that I neither saw
nor heard, and my Brains turn'd as well with the
Noise they made, as with what I had heard him
lay. Infine,forImusttellyoutheTruth,togain
time to dive into the meaning of the Poet, I turn'd
my self toward Prodkus, and directing my Dis
c o u r s e t o h i m ? , P r e d i c t s * , l a i d I t o h i m , S i m o n i d e s F o r P r e d i -
is your Country-man ; 'tis therefore just that you cus was *
should come to his Assistance, and I call you to it,cjjjl* as. Homer feigns that the Scamandre being vigorous weu M Si- ly pressed upon by Achilles, calls Simois to his Sue- momdes. cour, in saying to him :
Let you and I repel this terrible Enemy.
I lay the lame to you, let us take care least Simo- nidesbeturn'dtopsieturvybyProtagoras. Thede-. fence of thisPoet depends on your Ability which makes you to distinguish so subtilly between * Will
andDesire,astwoverydifferentthings. Itisthat fame Ability which has . furnished you with so
*DistinctionswerethestrengthoftheSofii/ls. Socratesis goingtoputVrodicusuponittomakesome,andwhilesthe guides him Trodicus speaks to a miracle ; but so soon as he has laid a Snare for him, the Safhijt fails not to fall into it.
many
? ? 184
Protagoras : Or, The Sophists.
jfiwtobc
faistate
manyfinethingsthatyou. justnowtaughtus. See then if you will be of m y Opinion, for. it does not at all appear to me that Simonides contradicts him self. ButtellmefirstIpraywhatyouthinkofit. D o you think, that to be, and to become, are one and the fame thing, or two different things?
A fine Question! two very different Things j as suredly, answered Prodicus.
In the first Verse then, Simonides declares his Thought, in laying, That it is very difficult to be come truly Virtuous,
You fay true, Socrates.
And he blames Pittacus, not, as Protagoras
thinks, for having laid the'fame thing as he, but for having said something very different from it.
*n cffe^ Pittacus has not said as Simonides did, .
and to be- T/w/ it is difficult to become Virtuous, but to be Vir-
comede-tuous. NowmydearProtagoras,tobeandtobe'
tutuanal-come, are not the fame thing even in the Judgment
JJg-"ofProdicus. Andiftheybenotthefamething, f? %*ne Simonidesdoesinnowifecontradicthimself. Per-
stateto hapsthatPrcdicushimselfandmanyothers,entring mother. -mt0 Simonides Thought, might fay with Hesiod,
Titd"Pas-ThatitisverydifficulttobecomeVirtuous: Forthe sageosHe-Gods have placed Labour beforeVirtue, but when fe>d>>>>hs a ^an js comg t0 tjje pinnacie 0f tne Mountain
IftX where it dwells, then tho' it be very difficult, it is y. 187. eafietopossessit.
Prodicus having heard me speak thus, praised me extreamly. ButProtagorasanswering,said,Socra tes your Explication is still more Vicious than the Text, and the Remedy worse than the Disease.
Then I have done very ill according to your reckoning,Protagoras,answer'dI;andlama plea sant Phisician indeed, seeing that in designing to c u r e a D i s t e m p e r , I m a k e it t o g r o w w o r s e .
ItisjustasItellyou,Socrates. .
Howso?
The Poet, said he, would be Impertinent and Ig
norant, if he had spoke of Virtue as of a thing which
? ? Protagoras : Or, the Sophists.
28 j
which isvile, despicable and naughty, * that it is easie to possess it, for every body agrees that it is very difficult. ;
Being amaz'd at this Quibble-, in truth, said I,
Protagoras,. we are very happy that Prodicus is
presentatourDispute. ForIfancythatyouare
very well persuaded that the Science of Prodicus is
one of the Divine Sciences, that you call those ofr/>>v >> the ancient Times, and which is not only as old as/:"""'<<'*^?
Simonides, but also much more ancient. You arep " ^ certainlyveryableinmany otherSciences;butas^y^0^. forthat you seem tome to bebutlittleinstructedthebeg*. init. Formy part, Imay faythatIhavesome"'>>? ><<>> tinctureofit,becauseIamoneofProdkuisDis>>? *%? cipleS. + Methinks that you don't comprehend ^;ty0f7he
that Simomdes does not give the word difficult the Sophisi*. sense which you give it. Perhaps it is with that
word |as with those of dreadful, terrible. At all times when I make use of them in a good part,
and
* "Protagoraschanges sides here, according to the good Cu stomoftheSophistsj andinsteadofdemonstrating"thepre tended Contradiction of Simomdes, he throws himself upon tiesiod,who says,thatitiseasietopossessVirtue;andin thatheputsaveryridiculousQuibbleuponhim. Thisthe CharacteroftheSophists. TheywereveryIgnorantatthe bottom; but with some reading, which had spoiled their Minds, and which they supported with abundance of Im pudence, they made themselves to be admired by Fools.
t At alltimes, when a word seems to signifie something contrary to the design of the Poet, all the different Signifi cations that that word can have in the Passage in Question ou^ht to be examin'd into. This Maxim is extraordinary good, and of very great use in Criticism, as Aristotle hath verywellobserved. Socratesmakesuseofithereinappear ance to defend Simonides, and in- effect to make those So
phists perfectly ridiculous.
| Socrates cunningly makes the Impertinence of those So
phists appear here, in the Criticism which they made up on words : For example, upon the word cTs/cor, they would nothaveitusedinagoodSense, becauseitwasneverused but in speaking of Things that are bad, as Poverty, Prison, Sikniss. ButtheseSophistsoughttohaveobservedthisclit- reren:e, that this word isalways truly taken in an illSeme,
when
? ? 286
Protagoras: Or, the Sophists.
and fay, for example, to praise you, Protagoras n
a terrible Man, Prodicus is always at me for it,
and asks m e if I be not afham'd to call that which is laudable, terrible? , for, fays he, that word is al
waystakeninallSense. Thisissotriie,thatyou shall findno Body who fays, terribleRiches, terri blePeace, terribleHealth:ButeveryBodyfays,a terrible Sickness, a terrible War, a terrible Poverty, that word always denoting Evil but never Good. H o w do you know but that * perhaps by this Epi- thete difficult, Simonides and all the Inhabitants of the Isle of Ceos have a mind to express something that is bad, vexatious, or other thing which we don't understand. Let us ask Prodicus. For it is reasonable to ask him the Explication of the Terms whichSimonidesmadeuseof Tellusthen,Prodi- cus, what would Simonides fay by that word diffi cult.
Hewouldfaybad.
Beholdthen,saidL/my dearProdicus,whySi monides blames Pittacus for having said that it is
when appliedtoinanimateThings, butthatitmay be taken in a good Sense when applied to Persons. Homer, who un derstood and wrote his Language better than all those So phists, has more than once joined ^no< with aifoio;, venera- tle. Asinthebeginningofthe8thBookoftheOdysses, in speaking of vlyffes; for J'stvde, as our word terrible, signifies often, astonishing, extraordinary, and which attracts consi deration, respect.
* The Snare which Socrates lays here for those Sophists would be too plain, if the word -/axi-dt difficult, did never signifiebad,-vexatious, butitistakeninthislastSenseby all thePoets. HomerhimselfhasuseditinthatSense,asiathe beginningofthatfineOde ofAnacreon,yaKitmvii/*>>piMjtrat. It is a vexatious thing not to love. 'Tis that which deceives "Prodicus, whose Ignorance he makes to appear in going about topersuadehim, thatperhapsitwastheInhabitantsofthe IsleofCeos,whousedthatwordinthatSense. Prodicusbe ing deceived, would value himself upon this Remark, and
acting the great Critick, he fays that Simonides reproaches "Pittacus who was a Man of Lesbos, whose Language was gross and barbarous, for having used that word ignorantly. Protagoras is a little more cunning.
difficult
? ? Protagoras: Or, the Sophists. zSj
difficult to be Virtuous, imagining, without doubt, that he meant thereby that it is a bad thing to have Virtud
Do you think, Socrates, anfwerM Prodicus, that Simonidesmeantanyotherthing, andthathisaim was not to upbraid Pittacus, who neither knew the force nor the difference of Terms, but * spoke coars- ly, like a Man born at Lesbos, and accustomed to barbarous Language ?
Protagoras, do you understand what Prodicus lays, and have you any thing to answer ?
I a m very far from your Opinion, Prodicus, said Protagoras -, and I take it for a Truth that Simoni des understood nothing more by that word difficulty than what we all understand, and that he meant not that that was bad but that it was not eafie, and that it must be acquirtf with much Pains and Labour.
To tellyou theTruth, Protagoras, Idoubt not in the least but that Prodicus knows very well what Simonides meaning is. But he plays upon you a little, and lays a Snare for you to lee if you will fall into it, or if you have the Cunning to avoid it,andtomaintainyourOpinion. Forhereisan indisputable Proof that Simonides does not call dif
ficult that which is bad, because he adds immedi ately after, And God alone fojseffes that precious Treasure. Forifhehadmeantthat'tisabad thing to be Virtuous, he would never have added that God alone has Virtue, he would have been ve ry wary of making so bad a Present to the Divinity alone. Ifhehaddoneit,Prodicus,fartfromcak lingSimonidesaDivineMan, would notfailtocall
him
*
* The Language of the Lesbians barbarous. The Rude
ness of Language usually accompanies Ciownisliness of Man ners.
?
t Here is a very small fault ; yet it fails not to corrupt the
Textextreamly,andtoaltertheSenseofit. Tofollowthe Letter, w e sliould have reHder'd it, very far fm/n m ^ v j him a Man
? ? >>88
Pr6tagoras: Or, the Sophists,
himaBlasphemerandaProfligate. Butsinceyou are something curious to know if I be well vers'd in that which you call the reading of the Poets, I a m going to tell you the meaning of that small P o e m o f S i m o n i d e s -, o r i f y o u h a d r a t h e r e x p l a i n i t to me, I (hall willingly hearken to you;
Protagoras hearing m e say so, fail'd not to take me at my word, and Prodicus and Hippias, with the rest, besought me not to defer giving them that Satisfaction.
I am going, said I, to endeavour to explain to ys o o u m y S e n t i m e n t s u p o n t h a t P i e c e o f S i m o n i d e s . Yscoumust know then, that Philosophy isveryan: cient among the Greeks, * particularly in Creete andLacedemon. TherearemoreSophiststhere then in all the World beside; but they. conceal themselves, and make as if they were simple and ignorant People, just like the Sophists you spoke of, that it m a y not be discover'd that they surpass all the Greeks in Learning and Science, and that they may be only look'd upon as brave Men who
aManofCeos;fortheGreekfays,x)>>Jty/8{mov,andnot intheleastaManofCeos. Butthereis-noBodybutwill agree that it ought to be readx) idk^tae Shop, and not in the least aDivineMan, forSimonideswascall'dso. WhatfenseWould a Man ofCeos bear in opposition to Blasphemer and Profli gate? Thatwasneverheardofbefore. But'twillbesaid, thePietyoftheMenofCeosmightbesorecommendedand so famous; that perhaps they might fay a Man <</ Ceos, for a pious Man. Itwas quitecontrary. The Inhabitantsofthe Me of Ceoswere an impious People, witness the Law they madetoputtodeathalltheoldMenaboveSixtyYearsof Age; and that when they were besieged by the -Athenians, they put to death all those who were not able to bear
Arms, which struck the. Athenians with so much Horrour, that they raised the Siege to stop the Current of such horri ble Impiety.
* He put Creete with Lacedemon, because tycurgus had brought back from Creete to Lacedemon many of the Laws that were made by Minos, and had drawn from thence the Idea of the Government which he had establifh'd. See the Re marks of Tlutanh upon the Life of Ljcwrg>>i, Tom. i.
p. 199.
arc
? ? Protaig|bras:; Or> The Sophists. ? 29
are superior to others by their Courage and con tempt of Death. *. For they are persuaded that ifthey were known, for what they are, every Body wouldapplythemselvesto"thatStudy; and,theArt wouldbe. nolongervalued. Thusbyconcealing their Ability, they deceive thro5 all the Towns of Greece, those who affect: to follow the Lacedemo
nianwayofliving. Themostpart,inimitationoFTbefillyos
them, cut their Ears, have only a Cord for theirmostofthe Girdle, use the hardest Exercises, and wear theirTowns ? f Gloaths so short that they don't cover half their^^fedf
Body. Fortheypersuadethemselvesthat'tisbypt? dti~
those Austerities that the Lacedemonians have made imitatethe t h e m s e l v e s M a s t e r s o f G r e e c e . * A n d t h e L a c e d e m o - a - f l s r e L i f e niansaresojealousofthe Science,oftheir Sophists,ffe La~_ that When they have a mind to discourse with them ans. em0m~
freely, and are weary of feeing them in secret and
by stealth, t they turn out all those Apes that
counterfeit them 5 that is to fay, all those Strangers
they find in their Towns, and then discourse with
those Sophists without admitting any Stranger to
those Conversations. Neither do they suffer their
young People to travel into other Towns, for fear
they should forget what they have learn'd: And
the same thing is done in Creete. Among those
great Teachers there are not only Men, but also
Women : And a certain mark that I tellyou theforthe
Truth, and . that the Lacedemonians are perfectly. Womenwere well instructed in Philosophy and Learning, is>>e^f? fM
that if any Body will discourse with the most pir tiful Fellow of the Lacedemonians^ he will at first
* This Passage favours and supports what Thutidides wrote, That Ljcnrgus banished all Foreigners, for fear they should imitate his Policy, and learn to lov& Virtue:And 'tisfor this that vtutarch thought he ought to justifie him. - See the Life of Lycurgm, p. 243.
t Lymrgus shut up the Gates of Sparta against all Strangers whose Curiosity only drove them thither, and cam* not for any Advantage or :Profit; he also forbid Travelling. "Plu tarch gives very fine Reasons for it, />. 148.
'T t take
? ? apo Protagoras; Or, The Sophists]
rbeyacm- take him for an Idiot-, but in the sequel of the
children's*Conversation, that Idiot will find means pertinently
makl'quTck*? P^ace a ^10rt and quick Repartee, and full of
and (harp Sense and Strength, which he will shoot like an Ar- Hepanees,r0woutofaBow. Insomuchthathewhohadso
<<f? 3 ? bad an ? Pinion ofhim> wil1 find himself but a
"Le"/"Childincomparisontohim. Alsoabundanceof
Senseina People in bur Age, and the Ages past, have con- fewwords,ceivedthattoLaconize, ismoretostudyPhiloso-
f>hythantowork, beingwellpersuaded, andjust- y,thatitbelongsonlytoaManwho iswellin structed and well educated to speak such fine Sen
tences. OfthisnumberwereTbalesofMiletum, Pittacus of Mitylene, Bias of Priene, our Solon, CleobulusofLynde, Myson ofChen, aTown ofLa- coma, and Cbilon of Lacedemon. All those Sages were zealous Followers of the Lacedemonian Learn ing, as appears still by some of their good Senten ces that have been preserved. Being one day all together, they consecrated to Apollo, as the first Fruits of their Wisdom, those two Sentences which are in every Body's Mouth, and caused them to be wrote in Letters of Gold upon the Portal of the TemplesofDel-pbos:Knowthyself,andKnowno thing too much.
Why isitthatIrelatetoyouthosePiecesofAn tiquity > It is to let you see the W a y and Character of the Philosophy of the Ancients was a certain La- conickBrevity. Now oneofthebestSentencesthat was attributed to Pittacus, and that the Sages most boasted of, is deservedly this, It is difficult to be come Virtuous. Simonides then, as Emulating Pit- tacusinthatcarreerofWisdom, conceivedthatif he could overthrow this fine Sentence, and triumph over it'as over a Champion of Reputation, who had carried away the Acclamations of every Body, he would thereby acquire an immortal Renown. It is then this Sentence he only carps at, and 'tis with a design to destroy it, that he hath composed thiswhole Poem, atleastIbelieveitso$ letusex
amine
? ? Protagoras: Or, the Sophists. 251
amine him together, to fee if I be in the right.
First, the beginning of this Poem would be sense less,iftoexpressonly, Thatitisdifficulttobecome Virtuous, thePoetshouldlay,Itisdifficult,1con
fess, to become Virtuous ; for that word, I confess, is added without any fort of Reason, unless we suppose that Simonides had considered the Sentence of Pittacus to quarrel with it. Pittacus having laid, That it is difficult to be Virtuous. Simonides op- ? oseth that, and corrects that Principle in faying,
''batitisdifficulttobecomeVirtuous, andthatthat is truly difficult,. For observe well, that he does, notfaythatitisdifficulttobecome trulyVirtuousj as Ifamong the Viftuous there might be some who were truly virtuous, and others who were Virtuous without being truly so^ that would be the Dis courseofaFool,andnotofawiseMan, asSimo
nides. ThereforetheremustneedsbeaTransposi tion in this Verse, and the word truly must be tran- spos'd and put out of itsplace to answer Pittacus. For 'tis as if,there was a kind of Dialogue there between Simonides and Pittacus. The latter fays immediately, M y friends, it is difficult to be Virtu ous : And Simonides answers-, Pittacus, you advance a false Principle there, for it is not difficult to be Vir tuous,itisyetworse: Butitisdifficult,Iconfess, to become Virtuous, so as not to be shaken, and to be firminVirtueas a CubeonitsBasis; andthatnei^
ther our Carriage, our Thoughts, nor our Aii'tqns, can draim upon us the least reproach or blame -,'that it is truly difficult. At this rate 'tis plain that he hasReasontoputthisword,Iconfess,there. And
that the word truly is very well placed at the end. The whole sequel of the Poem proves that this is thetrueSense? ,anditwouldbeeasietomateit
appear that all its parts agree together^ that tftey areperfectlywellcomposed, andthatallpo^iio GraceandEleganceisfoundinthem,wkh abund ance of Strength and Sense j but that vo'idou'y
? Tt a
? 29*
Protagoras: Or, the Sophists.
us too far to run it all over, let us content out selvestoexamine theIdeaofthePoem iaGeneral, and the Aim of the Poet, to make it appear that he only proposes to himself by all that Poem, to refute that Sentence of Pittacus.
This is so true, that a little after, as if it were to give a Reason for what he had said, That to be come Virtuous is a thing truly difficult? he adds, -
Howeverthatitispossibleforsometime-, butaster oneisbecomeso, topersistinthatState,andtobe Virtuous, as you fay, Pittacus, that's impossible and above the Strength os M a n : This happy Privilege is onlyfor God alone, and it is not humanly poffiblefor aMan nottobecomewickedwhenan insurmountable Calamity falls upon his Head. *
Heisgoing gutwhatsortofPeoplearetheythatinsuppor-
tLf/>>4<< table Calamities afflict, so as that they are no thing"ricelongerthemselves>Forexample, among thosewho
supposes sitattheHelmofaShip>Itisevidentthatthey astateof are not tne Ignorantand the Idiots5for thelgno-
whkhpre-rantarecaftdownevenmaCalm. Asonedoes
ceied. It notthrowtotheGroundaMan thatislyinguponit ? veyre- butonethatisstandingupright;soCalamitiesonly
markMe deject: and change an able Man, and they never Truth. change one who is Ignorant. A terrible Tempest
which turns the Sea topfie turvy all of a sudden, astonishes and overcomes a Pilot; irregular and stormy Seasons astonish and overcome the Husband
man ; a wise Phisician isconfounded by Accidents, that he could not foresee with all his Art of Phi- sick;inaword,'tistheGoodthathappentobe come Wicked, as another Poet testifies in this Verse, The Good aresometimes Good and sometimes
Wicked.
But it never happens to the Wicked to become
Wicked,heisalwaysso. ItisonlytheLearned$ theGood,andtheWise,towhomithappenstobe Wicked when a frightful and sudden Calamity over throwsthem. Anditishumanlyimpossiblethatit can be otherwise. And you, Pittacus, you lay,
Thai
? ? Protagoras : Or, The Sophists.
291
That it is difficult to be Good; fay rather, That it is
difficult to become so, and that yet it is possible 5
but to persist in that State, is what is impossible ;
fbryoumustagreethateveryManwho doesGood
is good, and that every M a n w h o does ill is wicked.
WhatisitthentodoGood,fbrexample,inLearn
ing, and whoistheMan thatyou callGood in
that? Isitnothewho has Knowledge and who
isLearned? What isitthatmakesa goodPhysician?
Isitnot the Knowledge to cure or to comfort the
Sick ? And is not that which makes a,g ill Physici
anhiswantofskilltocure?