No More Learning

, t h a t E x p r e s s i o n o f t h e C o m i c k
Poet may be applied to usi
The News scarce to our nearest Neighbours comes,
WhentheyoungPrinceiswean'dheisnotleftin
thehandsofWomen, butiscommittedto. theCare
of the most YejtuQus Eunuchs of the Court whose
business it is to form and faihion his Body, that he m a y b e b r o u g h t t o t h e b e s t s h a p e t h a t c a n b e ? , a n d
. ^'thisemploybringsthemabundanceofHonor. When the Prince is seven years old he is put into the hands 9s the Gentlemen of the Horse who begin to carry himaHunting:atfourteenyearsofAge, hecomes undertheChargeoftholewho arecalledtheKing's Preceptors5ThesearethefourgreatestLords, and the most accomplish'd M e n of all Versa ; they are- t a k e n i n t h e V i g o u r o f t h e i r A g e ? , o n e p a s t e s f o r the moil Learned, another for the most Just, the
third for the Wisest, and the fourth for the most
ZcroasterWIant- ThefirstteacheshimtheMagickofZo-
? boiuM- rafter the Son of Oromazus, in which is compre-
gui,and' bendedalltheworshipoftheGods,heteacheshim
Kingof likewisetheLawsoftheKingdomandalltheDu-
ttvrnt'*'l'es? ^aS00(*King. Thesecondteacheshimal-
diversVo- ways-tospeaktheTruth, t,hoagainsthimself. The
fumesen thirdinstructshim,nottosufferhimselfatanytime Mffic& tobeovercomebyhisPassions^thathe,mayalways
TaiwdRt- rna'nta^1 ms Freedom, and his Royalty, in having Rgxm,Fby. constantly an absoluteDominion overhimself, as
sic\_ani wellasoverhisPeople:Andthefourthteaches Astrology, him not to fear either Dangers, or Death ? ,because
ibnimtf^^e^Qu^becometimorous,fromaKinghewould
Nmus;J^RegenerateintoaSlave, Whereas,Alcibja&esyfoj; jfNoah. ? > ? : ? ' your
? ? Of the Nature of Man. 201
your part what Preceptor have yovyhad ? Perk/es left you in the hands of Zopyrus a vile Thracian Slave, who wasindeedunfitforeverythingbesides, becauseofhisoldAge. Iwouldhererecountto you all the consequent Matters relating to the Edu
cation of your Antagonists, but that I should be too long ; and theSpecimen Ihave given you issufficient tomakeyoueasilyjudgoftherest. *NoPerson took care of you at your Birth more than of any OtherAthenian h no Body takesany pains about your
Education ^ unless you have some one who concerns
himself with it, because he sincerelyloves you. Socrates
AndifyouconsidertheRichesofthePersians, the"**"W*-
Magnificence of their Habits, the prodigious Expence W
they make in Perfumes and Essences, the multitude
ofSlavesthatsurround'em, alltheirLuxury, Finery
andPoliteness, you'llfeeyour self? 0little, that
you11bequiteasham'dofyourself. Willyoubut
cast your Eyes on the Temperance of the Lacedemo- V* Qjd*-
nians, on theirModesty, Easiness, Sweetness, Mag- "" ? i? [ nanimity, theirgood disposition,of Mind underallJ^e
the Accidents of Life, theirValour, Firmnessand Constancy in Labours, their Noble Emulation, and love of Glory ? In all these great Qualities you'll findyourselfaChildincomparisonofthem. Again, ifyou would have us take notice of their Riches, and think your selfsomething under this head ; Iam willingtospeaktoit,tomakeyourememberwho youare,andwhenceyoucame. ThereisnoCom parison between us and the Lacedemonians, they are abundantlymorewealthy. Shallanyofusdareto compareourLandswiththoseofSparta,andMef
fine -, which are much larger and better, and main tain an infinite number of Slaves, without counting the llotes ? W h o can number that excellent Race of Horses, and those other sons of Cattle which feed in
* 'Tis certain, the Athenians gave their Children no Gover- ners, but Slaves, or such as were enfranchise ; this appears by the Greek Comedies, which are left us, and by the Comedies of
tUvmat4Ttwce. M. UFevre.
the.
? ? .
the Pastures o^MeJfene? whereas we inhabit a dry and barren Countrey : But Ipass by all these things. WouldyouspeakofGoldandSilver? Itellyouall Greece together has not near so much asLacedemonii a l o n e ? , f o r t h e M o n e y o f a l l G r e e c e , a n d v e r y o f t e n that ofthe Barbarians too has for several Ages gone intoLacedemonia,andnevercomeoutagain. So thatonemightvery,wellfay, inallusionto what is iaidbytheFoxtotheLioninEfop'sFables. Ifee the Track ofallthe Money that isgone intoLacede- monia, but I fee no Track thatsignifies there's any
goneoutfromthence. 'TiscertaintheCommons ofLacedemonia arericherthananyotherCommons in Greece : A n d the Kings are richer than all the rest oftheLacedemoniansputtogether; forthesepay theirKings immense Taxes, which extremely aug menttheirRevenues. ButiftheWealthoftheLa cedemonians appears so great in comparison of that of the other Greeks, 'tis nothing when compar'd
withthat*ortheKingofPersia. IheardaMan worthyofCredit,whohadbeenoneoftheAmbas sadors that was sent to that Prince, fay, he had tra- vell'd a great way in a very fine and fruitful Coun trey, which the InhabitantscalFd theQueen's Girdle, thathe made anotherlargeJourneyinanotherCoun trey as pleasant, which they call'd the Queen's Veil, and that he pass'd through a great many other fine Provinces, that were destind only to furnish that
Princess with Clothes, and had their several N a m e s
from the things they were to provide. So that ifany
should, go, and say to Amaflris, the Wife of Xerx
es, the King's Mother ; There is at Athens a Citi
zen whose whole Estate is not above 300 Acres of
LandwhichhepossessesintheTownofErquies, and mho is the Son of Dinomache ? , whose Clothes and
i o i
T h e First Alcibiades ? or,
Abouta Jewelsaltogether,arescarceworthfiftyMinae;this
1601. Citizen is preparing to make War with your Son*. Stirling, whatdoyouthink(hewouldfay? ThisManfounds
theSuccessofhisDesignsonhisApplication, Expe rience, and great Wisdom ; for these are the only
things. .
? ? Of the Nature ofMan. 105 things that make the Greeks esteemed' in the World.
But ifone should say to her, This Alcibiades is a
young Man, not yet twenty years of Age, who is
very ignorant, has no manner of Experience, and
who, when a certain friend of his whom he passion
ately loves, represents to him, that he ought above all
things to cultivate himself, to labour, meditate, to exercise himself -, and after having acquired the
Capacity that is necessary, might engage in War with the great King ; will not believe a word of the Matter, andsays he'sft enoughfor this as he isal ready. How great would be the wonder of this Princess? Would she not ask -, on what then does thisyoung Giddy-brains depend ? and if we should t e l l h e r , h e d e p e n d s o n h i s B e a u t y -, h i s f i n e S h a p e , hisNobility, and fortunate Birth -, would she not take us for Fools, considering the great Advantages the Kings of Persia have in all this above us > But without going any higher, do you think Lampyto, the Daughter of Leotycbidas, the Wife of Archi- damus, and Mother of Agis-, who were all born Kings of Lacedemonia, would be less astonished, if one should tellher, that as illeducated asyou have
been, you don't scruple to trouble your head with adesignofmakingWarwithherSon>Alas! Isit notahorribleshame, thattheveryWomen among purEnemiesknowbetterthanwewhatweoughtto betoundertaketomakeWarwiththem withany likelihood of Success ? Follow m y Advice then, m y
d e a r A l c i b i a d e s , a n d o b e y t h e P r e c e p t w h i c h is w r i t tenontheGateoftheTemple ofDelpbos. Know thyself FortheEnemiesyouhavetodealwith aresuchasIrepresent'emtoyou, andnotsuchas youimagine'emtobe. Theonlymeansofconquer ing 'em are Application, and Skill :Ifyou renounce these so neeeflary Qualities, renounce the Glory too,
of which you are so passionately ambitious. 'Alcib. Canyouthenexplaintome,Socrates,how Ioughtto. cultivaterayself? fornoManwhatever
speaks more truly to m e than you.
Socrat, I can without doubt, but this does not re- it'. . ,. \. ,;,. . . ;. ? respect
? ? 104
TheFirstAlcibiades- orj
spect:you alonej thisconcernsusallhow many so everweare. Weoughttoseekthemeansofmak ing our selves better; and I speak no more on your
Accountthanonmyown,whohavenolessneedof Instruction than you, and have only one advantage above you.
Alcib. What isthat?
Socrat. 'Tis this, my Tutor is wiser and better
thanPericles^ who isyours.
Alctb' W h o is this Tutor of yours ?
Tairil^
m"' . Socrat. 'TisGodwhoneverpermittedmetospeak
to you before this Day, and 'tisin pursuance of his InspirationsthatInow tellyou, thatyou'llnever
arrive at the Reputation you desire, but by me. Alcib. You jest, Socrates.
Socrat. Itmaybeso. Butinfine'tisstillagreat
Truth, that we have great need to take care of our selves. AllMen needthis,andweyetmorethanothers. Alcib. You speaknoUntruth, sofarasitcon
cerns me, Socrates.
' Socrat. Nor in what concerns me neither,
Alcib. Whatshallwedothen>
Socrat. Now isthetimetothrow off Laziness and Softness.
Alcib. 'Tis very true, Socrates.
Socrat. Come then, letusexamine what itiswe wouldbecome. Tellme,Wouldwenotrenderour selves * very good ?
Alcib. Yes.
Socrat. In what fort of Vertue ?
Alcib. In that Vertue that renders a Man good
and fit?
Socrat. For what? Alcib. For Business.
Socrat. WhatBusiness? ThemanagingofaHorse>
* ButtherearemanydifferentsortsofGoodness, anduponthis Socratesisgoingtoenlarge. ForthewordGoodinGreeksignifies, Accomplifh'd, Excellent, improv'd in any Art or Science, or Vertuous. AndthewordEvil,bytheRuleofContraries,hasas manySignifications. ThisRemarkisneceflaryfortheunderstand ingof what follows. M. Le Fcvre.
It
? ? Os the Nature of Man. 105
Itcan'tbethat,forthatbelongstoQuerries. Isit Navigation ? not that neither, sot that belongs to Pilots. WhatBusinessisitthen?
Alcib. ,TheBusinessinwhichourbestAtheniansare employ'd.
Socrat. Whatdoyoumean byourbestAthenians> Are they the Prudent or Imprudent ?
Alcib. The Prudent.
Soc. SothataccordingtoyouwhenaManisPru dent in any thing, he is good and fit for that thing ; and the Imprudent are very bad for it.
Alcib. Without doubt.
Socrat. A Shoe-maker has all the prudence neces saryformakingofShoes. Andthereforeheisgood for that.
Alcib. 'Tis right.
Socrat. ButheisveryImprudentformakingof Clothes, and consequently is a bad Taylor.
Alcib. That's certain.
Socrat. ThisfameManthenisbothGoodandBad? Alcib. So itseems.
Socrat. It follows from this principle that your
Athenianswhom youcallGoodandHonestMenare bad too.
Alcib. ThatisnotwhatImean.
Socrat. Whatdoyoumeanthenby the goodAthe nians ? ?
Alcib. They that know how to govern. Socrat. Togovernwhat? Horses? Alcib. No.
Socrat* Men ?
Alcib. Yes.
Socrat. What sickMen, Pilots,orMowers> Alcib. No, none ofthese.
Socrat. Whom then? Thosethatdosomething,or
those who do nothing ?
Alcib. Those that do something.
Socrat. Thosethatdowhat? Endeavourtoexplain
your selfand make . me understand your meaning. Alcib. Thosethatlivetogether, andmakeuseone ofanother*aswe liveinCities. Socrat;
? ? io6 TheFirstAlcibiadesj or,
FarthePo- Socrat. AccordingtoyouthentheGoodAtheni- litidtns ansareft^hasknowhowtocommandsuchMen
tbtMagis- asmakeuseofMen. trattsand Alcib. Imeanso.
theftthereft Socrat. Isitthosethatknowhowtocommand 4thean-tneMastersofGallieswhomakeuseofRowers?
*"* Alcib. No.
Soc. BecausethisbelongstoPilots.
Isitthenthose
TheMi- t*iatknowhowtocommandthePlayersiontheFlute sters oj the w h o m a k e u s e o f M u s i c i a n s a n d D a n c e r s ? N o d o u b t -
chnrsregu- less, for this belongs to the Masters of the Choirs. latedtbe . 4/a'k That's certain.
andin'tbe'ir Socrat. Whatdoyoumeanthenbyknowinghow plateitwastocommand suchMenasmakeuseofotherMen> thePlayers Alcib. Imean'tistocommandMenthatliveto
es the *
gether under the fame Laws, and Polity.
Socrat. WhatisthisArtthenthatteachestocom m a n d ' e m > I f I s h o u l d a s k y o u w h a t is t h e A r t w h i c h teachestocommandalltheRowers ofthefameVes sel, what answer would you give me ?
Alcib. That 'tisthe Pilot's Art.
Socrat. AndifIshouldaskyouwhatistheArt that teaches tocommand Musicians and Dancers?
Alcib. I would answer you, 'tis the Art of the Masters of the Choirs.
Soc. How thendo youcallthisArt, which teaches to command those who make the fame Politick Body, and live together under the fame Government ?
Akifc 'Tis the Art of giving good Counsel.
Socrat:How? WhatthenistheArtofPilotsthe Art of giving bad Counsel ? Is it not their design to give good ?
Ale. Yescertainlytosavethosethatareinthe"(hip.
Soc. Yousayverywell -,ofwhatgoodCounsel thendoyouspeak5andtowhatdoesittend_?
Alcib. It tends to preserve the City, and to*'make* it better policied. . 1 Socrat. But whatisitthatpreservesCities,ifirkf
makes 'em better policied ? What is it that tiught or ought not to be in 'em > As ifyok sliould asle mas
? ? OftheNatureofMan. 207
what it is that ought or ought not to be in a Body tomakeitfoundandingoodhealth? ,Iwouldim
mediately answer you, that that which ought to be initisHealth? ,and thatwhichoughtnottobein
it isSickness : Don't you think so as well as I > Alcib. Ithinktheveryfame.
Socrat. Andifyoushouldaskmethefamething oftheEye, Ishouldansweryouafterthesameman ner that the Eye is in a good condition, when ithas allthatisnecessaryforSight, andwhennothinghin dersitfromseeing. AndtheverysameoftheEars, thatthey are very well, when they have every thing they need to hear well, and no disposition to Deafness.
Alcib. True.
Stcrat. And now fora City, what isitwhich by its Presence orAbsence makes itto be in a bettercon dition, better policied and better govern'd ?
Alcib. Ithink,Socrates, 'tiswhenAmityiswell establisli'd among the Citizens, and Hatred and Di vision are banished out of the City.
Socrat. What doyoucallAmity, isitConcordor Discord ?
Alcib. Tis Concord certainly.
Socrat. WhatArtisthatwhichmakesCitiesac cord, for example about Numbers ?
Alcib. 'Tis Arithirietick.
Socrat. And isitthisthatmakes particularpersons accord one with another, and each one with himself>
Alcib. Without doubt.
Socrat. AndhowdoyoucallthatArtwhichmakes each one agree with himself about the length of a SpanorCubit,isitnottheArtofMeasuring>
Alcib. Yes doubtless.
Socrat. Then Cities and particular persons accord bymeansofthisArt. Andisitnotthefamething about Weight >
Alcib. Theveryfame;
Socrat. And what is that Concord of which you speak, in what does it consist; and What is the Art that
? ? io8
7be First Alcibiades ? or,
that produces it> Is the Concord of a City the lame that makes a particular person accord with himself and others ?
Alcib. I think Ib;
Socrat. What isit? Don't be weary in answering me, butcharitablyinstruct:me.
Alcib. I think it is this Amity and Concord, that makesParentsagreewiththeirChildren, oneBrother with another, and the Wife with her Husband.
y. Socrat. Butdoyou. thinkaHusbandcanagreewell with his Wife, and that they will accord perfectly about theTapistry which she works, and he knows nothowtomake? '?
Alcib. No, certainly.
Socrat. Nor is there any need of it; for 'tis W o men'swork. No moreisitpossiblethataWoman should agree with her Husband about the use of Arms j for (he knows not what belongs to it: This being a Science which appertains only to Men.
Alcib. 'Tistrue.
Socrat. You agreethenthattherearesomeScien ceswhich aredeitin'd only for Women, and others which are reserv'd for Men.
A'cib. Whocandenyit?
Socrat. ItisnotpossiblethatWomen shouldaccord with their Husbands about all these Sciences.
Alcib. That's certain.
Socrat. And consequentlythere will be no Amity, seeing Amity is nothing but Concord.
Alcib. Iamofyourmind. Socrat. SothatwhenaWoman doeswhatsheought
t o d o , s h e w i l l n o t b e l o v e d b y h e r h u s b a n d ? , a n d w h e n
a husband does what he ought to do, he will not be loved by his Wife ?
Alcib. This is a certain consequence
Soc. ThenthatwhichmakeCitieswellpolicied,is n o t , f o r e v e r y o n e t o f o l l o w h i s o w n e m p l o y m e n t isl 'em.
Alcib. However Socrates^ methiriks *'? " >>"? ? '? ? -^>>
Socrat!
? ? ? : O s t h e N a t u r e o f M a n ,
2 0 9
Socrtt. Howdoyousay? CanaCitybewellpo- licied without having Amity in it,are we not agreed that it is by Amity that a City isweil regulated, and that otherwise there is nothing but Disorder and C o n fusion ?
Ak'tb. But yet methinks, 'tis this very thing that produces Amity, namely that every one mind his own Business. ? , .
Socrtt. Yousaidthecontrarybutjustnow. But I must endeavour to understand you, what do you say > That Concord welt establishedproducesAmity ? What cantherebeConcordaboutthingswhichsome know, and others don't understand ?
Alcib. That's impossible. l\\t ,
Stcrat. When every one does what he ought to
do, does every one do what is justor what is unjust > ?
Alcib. A oretty Question ! every pne then does what is just. -,. -, ?
Socrat. Hence it follows that when all the Citi zens do what is Just, yet they can't love one ano
ther. -,. -. Alcib. * Ths consequence isnecessary. .
Socrat. What then isthis Amity or Concord, that
can accomplish and make us capable of giving good C o u n s e l ? , i b t h a t w e m a y b e o f t h e N u m b e r o f t h o s e
whom you callyourbestCitizens? forIcan'tcom prehend whatitis,or inwhom 'tistobefound. Sometimes 'tistobefoundincertainpersons,and
* This consequence is very certain : Alcibi&iu acknowledges ic>> buthe'doesnOcyetunderstandtheReasonofit. Ihavegivena h i n t o f it i n t h e A r g u m e n t ; b u t 'tis sic t o e x p l a i n S o c r a t t s h i s t h o u g h t hereatlength; hisdesignistoshewthatwhen Menpreciselydo onlytheirownbusiness,theyonlytakecareofwhatbelongsto themselves ; and so limit themselves to the knowledge of par ticular things and do notrise up to that of the essenceof universal things; whichistheonlyknowledge thatproducesUnionandCon cord, whereas the Knowledge meiely of particular things produ cesDisorderandDivision. ThereforetomakeConcordreignin 1state'tisnotenoughforeveryonetotakecareofwhathehas ;he . musttakecareofhimselftoo. Thiscarewillteachhimtolove hisNeighbourashimself; and 'tisonlythisLove,whichhasGod foritsprinciple, thatcan produce Concord and Union,
P some
? ? #>K> TU FirstAtcibktftesv? )ox]
? sometimes 'tis not to be found- ini'em, as if fBems W y O u ^ W b r AE ? , 1 - W - '"? '? ' '-" 0s:j; ? ' ' i-J- - ; J->4/frft. - #*<<***, I solemnly protestW'vtoi' I
"fcrtownb'mhat IsayafyselfrAnd haverul^a'great risque in being a long time in an illCondition r*w<<h-
OutfSfcei^iTg ft. - c 7 <^J. i(--3rn : . ;; . ? . -n -.
? 5<w. Dori'ujediseour^'d^kfc/feW^ifyoufhouM not perceive inwhat Condition you are till''you arc ^'o-yeaf^of-Age^ it wbuld^e-a- difficult mattes 'for \fdi to-'t&dreryour selfotft <5f ft' arid to take care;of
your serjyttuYnow atydk 'yeafe'tisthe'fittesttime lofyt)uwF6eIyout]5iitempe^ftet^e'manifer-Jydudo.
Jkib. But wheWMWfeete-toDlsternper'wfct must. he do > ; . 3Jdii! (. ';rr: f? >>! . :! << >;r.
~"SwriiP. ? oa-"rieed drilyanswer to some'Qtteftiens, kSSoli ^'^4KJWriTchif'youdo-,J-hopebythehelpofGod,
Menan't both ytiiiaM'IIballbecomebetterthanwe:afe,at ujom. least; if myTProphesie is to be believ'd.
Ale. ' If'there needs nothing but to answer you to rMi^it-'abbut; I'llpromise jfotfyour Prophefie shall provetrue.
Soc. Comethen-. ;Whatisittotakecafeofone's
selfsothiswhenwe thinkwe takecareofotfr'selves
themost, itmay not-oftenhappento uswithoutour
knowledg to takecareofquiteanotherthing? What
mustaMan dotb'takecareOfhimself? doeshetake
careofhimself, when hetake'stareofthethingsthat Belongtohim> Aktb. *Ithinkso. '? ? '-'? -,l':-i
Sac. How? doesaMan takecare. ofhisfeet,whenhe
takescareofthethingsthatbelongstohis'sees-% ,. ? Alcib. I dotft understand you. ?