And when this Ignorance happens to be a- bout things of very great consequence, is it not ve ry pernicious, and very
shameful
>
Alcib, It cannot be denied.
Alcib, It cannot be denied.
Plato - 1701 - Works - a
And the greatest?
Alcib. Yes, you may besure on't.
Socrat. And would you not suffer any one to de
prive you of 'em >
Alcib. Why shouldIsufferthat?
Socrat. What do you think of Valour ? at what
rate do you value it ? is there any good in the Worldforwhichyouwouldbedepriv'dofit>
Alcib. No, not Life it self. What to be a Coward ? I would a thousand times rather choose to dye.
* Socratesmeans, thatValourandDeathbeing twoverydiffe rentthings, 'tisridiculoustojudgof onebytheother:Buteach, of 'em ought to be examin'd by it self. The former of these is; thethingunderdebate, andnotthelatter. This lsextreamly in genious j and Aktiudis. did not expect such a very quick Re partee.
Socrat.
? ? Of theNature osMan.
Socrat. ThenCowardiseseemstoyouthegreat est of allEvils?
Alcib. Yes.
Socrat. And more to be fearM than Death it self >
Alcib. Most certainly.
Socrat. ArenotLifeandValourtheContrariesto Death and Cowardise ?
Alcib. Whodoubtsit?
Socrat. You desire the former, and by no means
w i s h f o r t h e l a t t e r -, i s i t n o t b e c a u s e y o u f i n d t h o s e very good, and these very evil?
Alcib. Yes doubtless.
Socrat. You have your self acknowledg'd, that theSuccouraMan givesto hisFriendinBattleis a comely and honourable Action ; ifitbe confider'd with respect to the good that is in it, which is Valour.
Alcib. Ihaveacknowledg'dit.
Socrat. And that 'tis an evil Action, when con fider'd with respect to the Evil that attends it, that isWounds and Death.
Alcib. Iconfessit.
Socrat. * Then it hence follows, that we ought to call each Action according to what it produces ?
weoughttocallitGood,ifGoodspringsfromitj and Evil, if Evil arise out of it?
Alcib. So itseems tome.
Socrat. Is not an Action comely in that it isGood, andshameful inthatitisEvil?
Alcib. That's beyond (Contradiction.
Socrat. When you fay then that the Succour a M a n gives his Friend in a Battle is a comely Action, and at the iame time an evil Action, 'tis as if you should say, 'tis Evil tho itbe Good.
Alcib. IndeedIthinkwhatyoufayistrue. Socrat. Then there is nothing comely and honour-
* ThisMaximisfalseinAlcibiadeshis fense, butverytruein that of Soctmis: for nothing can ever spring from a good Action butGood, asnothingbutEvilcanspringfromanevilone.
able
? ? tpo she First Alcibiades ; or,
able which is Evil so far as itiscomely and honour able;norisanythingwhichisshamefulgood, so far as it is shameful.
Alcih. So Ithink.
mppimfs Socrat. LetusseekforanotherProofofthis
haiJays Truth. ArenotallthatdogoodActionshappy? tbtfruitof Can they be happy, unless itbe by the Possession of good Atli- G o o d ? Is not this Possession o f G o o d the fruit o f a ons.
good Lite ? And consequently is not Happiness ne cessarily for them that do good Actions ?
Alcib. Whocandenyit?
Socrat. * Then Happiness is a comely and honora blething. Henceitfollowsthatwhatiscomelyand what is good are never two different things, as we :ust now agreed, and that whatsoever we ,take td
'? ecomely, weshallalsotaketobegood; ifwe '. o o k n a r r o w l y i n t o i t .
Alcib. This is absolutely necessary.
Socrat. What do you saythen, isthatwhich is good useful, or not ?
Alcib. Yes, itis useful.
Socrat. Doyourememberwhatwesaidwhenwe ipoke of Justice, and about what we agreed ?
Alcib. Ithink we agreedthatallMen that dojust A c t i o n s , m u s t n e e d s d o w h a t is c o m e l y a n d h o n o r a b l e ;
Socrat. Then that which is comely is good ? Alcib. Yes.
Socrat. Then that which is good is useful ? Alcib. That's certain.
Socrat: And consequently whatsoever 'isjust is useful ? . Alcib. So^t seems.
Socrat. Take good Notice that 'tis your self who affirmthese Truths; fcfIformy part, onlyask Questions. Alcib. Iacknowledge it.
Socrat. Ifany one then thinking he well under stood theNatme ofJustice should go into theAssem- bly-of the Athenian^ or Parthians ifyou please, (to lay the Scene more remote) and should tell 'em he
* A n d c o n s e q u e n t l y H a p p i n e s s c a n ' t b e t h e f r u i t o f a n il l L i f e afidof illActions. "
? ? Os theNatureof. Man. ipf
certainly knows that just Actions are sometimes E- vil ; would not you laugh at him, who have just now granted and acknowledg'd that Justice and U-
tility are one and the fame thing ? <
Alcib. I solemnly protest to you Socrates, that 1knownotwhatIsay,norwhereIam? ,forthese
things appear to me sometimes one way and some times another, according as you interrogate me.
Socrat. DontyouknowtheCauseofthisdisorder? Alcib. No, I know nothing at all ofit.
Socrat. And ifany one should ask you ifyou have
threeEyesorfourHands,doyouthinkyoushould answer sometimes after one manner and sometimes
aster another ? or would you not answer him always ' after the fame manner ?
Alcib. Tho I begin to be diffident of my self, yet I think I should always answer the same thing. Socrat. Andisnotthisbecauseyouknowverywell
you have but two Eyes and two Hands ?
Alcib. I think so.
Socrat. Sincethenyouanswersodifferentlywhe
ther you will or no about the same thing, 'tisa cer tain sign that you are ignorant of it.
Alcib. So one would think.
Sotrat. You confessthenthatyourthoughtsareun-Vnaminij certainand fluctuatingaboutwhatisjustandunjust;alwap- honorable or dishonorable, good or evil, useful or comsfrm thecontrary. Andisitnotevidentfromhencethat*zmm"'
this uncertainty springs only from your ignorance ? AlciB. 'Tis evident.
Socrat. Then'tisacertainMaximthat theMind
isalways fluctuatingand uncertainabout everything itdoesnotknow?
Alcib. It cannot be otherwise.
Socrat * But do you know how to mount up to
Heaven ?
* AfterhehadsliownAlcibiades,thatIgnoranceisthecauseof
all the Errors of Mankind ; he goes about to prove to him, that Men ought not to be accus'd of Ignorance in general, for if one kindofitisEvil,thereisanotherkindGood, andthishemain- uinsverysolidly.
Alcib.
? ? i p i . T h e F i r s t A l c i b i a d e s ] ot",' *
Alc'ih. No* Iprotest. (
Socraf. Are you in any doubt, or does your Mind . fluctuate about this ?
Alcih. Not inthe least;
Socrat. Do you know thereason Ofthis,orwould youhavemetellityou?
Alcib. Tellitme.
Socrat. 'Tis because as you don't know how to mountuptoHeaven; soyoudon'tthinkyouknow itneither.
Alcih. Howisthat>
Socrat. LetYouandIexaminethis. Whenyou are ignorant of a thing, and you know you are ig n o r a n t o f it, a r e y o u u n c e r t a i n a n d f l u c t u a t i n g a b o u t this ? For Example, about the Art of Cookery > Don'tyouknowyouareignorantofit? Do youthen amuse your self in reasoning about the manner of dressing Meat, and speak sometimes one way, and sometimes another, don't you rather suffer the Cook to take his own way ?
Alcib. Yes certainly.
Socrat. And if you were on board a Ship, would you concern your selfto give advice to turnthe Helm . totheright,orleft;andwhenyoudon'tunderstand
the Art of Navigation, would you speak about it sometimes after one fashion, and sometimes after a- nOther> Would you not rather be quiet, and leave the Pilot to steer >
Alcih. T o be sure I should leave that to him. Socrat. Then you are never fluctuatingand uncer
tain about things you don't know, provided you know that you don't know 'em ?
Alcih. So it seems.
Socrat. By this then you- very well discern that all the faults we commit proceed only from this fortofignorance,which makesusthinkweknow that of which we are indeed igriorant. '
Alcih. Howdoyoufay?
Socrat. I fay that which induces us to attempt a thingisthethoughtWe havethat we know how to do
? ? Os the Nature of Man.
do itv for when we areconvinc'dthatwe don'tknow it,weleaveittoothers. Alcib. Thatiscertain. Socrat. Thus they who are under this last fort of ignorance never commit any fault, because they leave
to others the care of such things as they know not how to do themselves.
Alcib. That's true.
Socrat. Who aretheythenthatcommitfaults> 'Tisnottheythatknow things?
Alcib. No certainly.
Socrat. S'eing 'tis neither they that k n o w things,
northey who whiletheyareignorantof'em, know that they are ignorant ^ it necessarily follows that 'tis they who while they are ignorant of 'em, yet thinktheyknow'em:canitbeanyothers?
Alcib. N o 'tis only they.
Socrat. Wellthenthismustbetheignorancewhich is shameful and the Cause of all Evils:
Alcib. True.
Socrat.
And when this Ignorance happens to be a- bout things of very great consequence, is it not ve ry pernicious, and very shameful >
Alcib, It cannot be denied.
Socrat. But can you name me any thing that is of greater consequence, than what is just, what is honorable, what is good, and what is useful ?
Alcib. No certainly.
Socrat. Is it not about these things that you your
self fay you are fluctuating and uncettain ? Is not this Uncertaintyasuresign,aswe havelaidalready, not only that you are ignorant of these things that are so great and important ^ but also that while you" are ignorant of 'em, you think you know 'em ?
Alcib. Iam affraidthisisbuttootrue.
Socrat. O h Alcibiaies ! In what a deplorable con. ditionthenareyou! *Idarenotmenrionit,yet *? Hedoesnotmentionieimmediately. Alcihiidesisnotyet
inicondition tobearthehorrourofit; Buthe'JImentionitat Jengrhj when he has dispos'd and prepar'd the young Man to re bfeifc this Thu'nder-clap,
0 seeing
? ? i<? 4
The First Alcibiades ; or,
feeingwe arealone'tisnecessaryIshouldtellityou. M y dear Alcibiades you are under a very shameful kind-ofIgnorance,asappears byyourWords, and your'own Testimonyagainstyourself. And thisis theReasonyouthrowyourselfwithsomuch pre cipitancy into the Government ; before you are in structedinwhatbelongstoit. Butyouarenotthe only Person w h o has fallen under this Unhappiness ; 'tis common to you with the greatestpart of those who haveintermedledwiththeAffairsoftheCom monwealth. I can except but a small Number. Nav itmay be your Tutor PericlesistheonlyPer son that is to be exempted.
jlicib. And,Socrates, 'tislikewisesaid,hedidnot become loaccomplishedofhimself;butthathehad a great deal of Conversation with many great Men, such as Pytboclides, and Anaxagoras ; and to this Very day, as old as he is, he spends whole days with *Damon, toinformhimselfstillmoreandmore.
Socrat. t Did you ever see any one,who perfectly knewathing,andyetcouldnotteachitanother? Your Reading-Master taught you what he knew ; andtaughtitwhomhepleas'd. Andyouthathave learn'ditofhimmightteachitanother. Thefame may be said of a Mufick-Master, and of a Master of Exercises.
A/cib* This is certain.
Socrat* For the best sign that one knows a thing well is to be in a condition to teach it others. ? '
Alcib. Sol think.
'*Thisisheofwhom PlutarchspeaksintheLifeofPericltsi tinderthespaeiousVeilofMustekhehidhisProfession, which wastoteachPoliticks. ThePeopleperceivedthis,andbanifh'd him withtheSeBtenceof the Ostracism.
t UponwhatAlcibiadtshadjustsaid,thatPirideshadrender'd himself acre nplished by the Conversation of Philosophers and Sophists, Stcrttiswouldintimatetohim,thatthisConversation wa$veryusele'sfortheacquiringofVertue, inwhichtraeAc compli" rrent consists. And t^is he ingeniously proves by the ExampleofPeridtshimself,whohadnotbeenabletoteachhis ownChildrenanything;asuresignthathehadlearn'dnogreat Matter of hisSophists.
Socrat.
? ? 6 s the Nature of Mart.
i^ J
Socrat. Butcanyounamemeanyonewhom Pe ricles has accomplished ? Let's begin with his own Children. -
Alcib. Whatdoesthisprove, Socrates,ifPeri cleshis Children were Block-heads ?
Socrat. And your Brother Clinias ?
Alcib. A fine Proof indeed ! you talk to me of a Fool.
Socrat', If Clinias is a Fool, and the Children of P e r i c l e s w e r e B l o c k - h e a d s ? , h o w c a m e i t t o p a s s t h a t
Pericles neglected such good natural Parts as yours, and taught you nothing?
Alcib. Iamtheonlycauseofitmyself,innot attending at all to what he said to me.
Socrat. But among all the Athenians and Stran
gers, whether Freemen or Slaves, can you name m e
onewhom theConversationofPericleshasrender'd
moreaccomplished, asI'llname'youaPytbodorus,
the Son of Ifolocbus, and a Calliaf, the Son of Cal-
liades, who became very great Men in Zeno's
School, at the Expence of a hundred Minas. Mouipot Alcib. I can't name you one. ? Sterling.
Socrat. * That's very well ; but what will you do withyourself,Alcibtades? willyoucontinueas youare,orwillyouatlasttakesomecareofyour self.
Alcib. "Tis a general Affair, Socrates, and con cernsmenomorethanothers. ForIunderstandall youfay,andagreewithyou. Yes. allthatconcern themselves with the Affairs of theTRepublick, area Company of ignorant People, excepting a very
imall number.
Socrat. And What then ? 4t- - Alcib. IftheywereMenofgreatAccomplish- . *s'ntj~,?
Merits, it would be necessary for one that should ^biades it
pretend to equal, or surpass 'em, to leam, and ex- thatwhich * ',. ? -. . ,? ? ? ' ? ? fHUtotbH
,* SocratesisnotwillingnowtopushonthisQuestionwhichhedayr*M*, hasstarted,whetherVenuenuybetaught. TheO^astionistoom$puns
general; iadhe'lltreitofitelsewhere,;herehekeepsclosetohi*^m Sabject* whichistoconfoundthePiideofAliibkdes.
O i ereise
? ? i$6
The First Akibiades ; or,
ercise himself, and after that to enter the Lists as Wrestlersdo. -,butseeingtheydon't failtointer meddle with Government, tho endu'd with very indifferent and common Qualities ; what need is thereforaMan togive himselfso much trouble inLearningandExercise? Iamwell assur'dthat with the Assistance of Nature alone, I shall excel "em all.
Socrat. Ah 'my dear Alcibiades, what have you now said > what Sentiment is this so unworthy of that noble Air, and all the other Advantages,which you possess !
jilcib. What do you mean, Socrates, when you speak thus >
Socrat. Alas! Iam inconsolable,bothonyourAc count, andmy own, IhavesogreatanAffectionfor you, if
Akib. If what *
Socrat. If you think you have only such kind of People to contest with, and to surpass.
jilcib. Whom thenwouldyou haveme striveto surpass?
Soemt. Again ! Is this a Question becoming a Man of a great Spirit?
Akib. What do you mean ? Are not those the only Persons I have to deal with >
madmin- Socrat. IfyouweretoguideaManofWar, bisL/ffon, whichwastofightinalittletime^wouldyoube
*ebkh So- content if you were more expert in NavigationjL\a. n crate? /tw all the Sailersy#u had on board you ? Would you Alcibiadcs sl0t iatjjer pr0pose to your self to acquire all neces
sary Qualities, and to surpass all the greatest Pilots on the Enemy's side, without measuring your selfas you do now with those of your own Party, above w h o m you should endeavour to raise your self to that Degree, that they should not have so much as
a thought of disputing any advantage with you$ but finding themselves absolutely inferior to you^ should onlythinkoffightingunderyour Command ? These are the Sentiments that should animate you, if you
design'd
? ? Os the Nature of Man. \97
design'd to do any thing great, and worthy, both of your self, and your Country.
Alcib. Why thisisallIdesign.
Socrat. This must needs be a glorious thing in?
deed Alcibiades, to be a braver Man than our Sol diers'. Ought you not rather constantly to set the Generals of our Enemies before your Eyes, that you may excel them in Capacity, and greatness of Courage ? and should you not study and labour to this End -, always endeavouring to. equal the great est Persons ?
Ale. Who thenarethesegreatGenerals,Socrates?
Socrat. Don'tyouknow ourCityisalmostconti nuallyinWar, either with the Lacedemonians, orfhtKing^ with the Great King ? Persia.
Alcib. Iknow it.
Socrat. If then you think to put your self at the
head of the Athenians, you must also prepareyour
self to receive the Attacks of the t Kings oZLacede-^ For thtrt
monia, and of the King of Persia, Alcib. You may be in the right.
Socrat. N o , Alas ! N o m y dear Alcibiades. * Y o u h a v e o n l y t o t h i n k o f e x c e l l i n g a M i d i oe r , w h o is s o accomplished a M a n for feeding of Quailes ^ and o- thersof the fameRank, thatseektointrudethem selves into the Government, who by their Stupidi tyandIgnoranceshew (asourgoodWomen would lay) that they have not yet quitted the Slave, but retainhim stillundertheirlongHair;andwhowith
their barbarous Language are come rather to corrupt the City by their servile Flatteries, than to govern it. ThesearethePeopleyoumustsetbeforeyou Without thinking os your self^ that when you are
* Plutarch isof usetomake usunderstand thebitterSatyr,that is hid under these Words, for he informs us that AlcibUdes ap plied himself to feed Quailes, like this Midias, witness thac which he let fly out of his Bosom in an open place, and which WascaughtagainbyaMasterofaShip, nam'dAntiocbu,who. had the favour of Alcibitdtsever after, in so much, rhac he left him the Command of a Fleet in his Absence, which had 1ke to have ruin'dtheAffairsof theAthenians.
weretwo ata'*"-?
? O2 to
? ?
to engage insuch great Battles, you may go, with out having ever learn'd any thing of what . you ought to know, without being exercis'd at all, with out making any preparation, in a word, that with out having ever given your self the least trouble, you may go inthisConditionto. putyourselfat the head of the Athenians.
Alcib. Socrates, I believe all you fay is true. Yet I fancy the Generals of Lacedemonia, and of the King of Fersia, are like othdr Generals.
198
The Firft Alcibiades $ or,
Socrat. Ah my dear Alcibiades, pray observs &"'&% w^atan0pTM? ntriac? fy? urs*s-
lo"going -*/<<>. 'Whyso>
itfayit Socrat. In the first place, which of these two Mr of the Opinions do you think will be most advantagous to AEwAE'*>>>>? *you, andwillengageyoutoconductyour,selfwith
h a s M t u s . t n e g r e a t e s t C a r e -, w h e t h e r t o f o r m t o . y o u r s e l f a great Idea of those Men, which may render 'em formidable, or to take 'em, as you do, for ordinary Men, thathavenoadvantageaboveyou?
Alcib. Doubtless that of forming to. m y self a great Idea of 'em.
: Socrat. D o you think then 'tisan Evil for you to conduct your self with care?
Alcib. Oh the contrary I am persuaded itwillbe a very great Good.
Socrat. Then this Opinion which you have con- ceived already appears to be a very great Evil.
"Alcib. Iconfess it.
Socrat. Butbesidesthis'tisfalse, andI'llpresent
ly demonstratethisto you. ? Alcib. How so?
Socrat. W h o m do you account the. best M e n ;
those who are of high Birth, or such as are ofmean Extraction ? '? ? ? ? :' . ? :? . :? '? :? "
Ah: Withoutdoubt,thosewho areofhighBirth.
Socrat'. And don't you think, they that have had a good Education join'd to their high Birth have every thing that is necessary for the perfection of Vertue? . '? >. ? . .
Alcib. Yes, you may besure on't.
Socrat. And would you not suffer any one to de
prive you of 'em >
Alcib. Why shouldIsufferthat?
Socrat. What do you think of Valour ? at what
rate do you value it ? is there any good in the Worldforwhichyouwouldbedepriv'dofit>
Alcib. No, not Life it self. What to be a Coward ? I would a thousand times rather choose to dye.
* Socratesmeans, thatValourandDeathbeing twoverydiffe rentthings, 'tisridiculoustojudgof onebytheother:Buteach, of 'em ought to be examin'd by it self. The former of these is; thethingunderdebate, andnotthelatter. This lsextreamly in genious j and Aktiudis. did not expect such a very quick Re partee.
Socrat.
? ? Of theNature osMan.
Socrat. ThenCowardiseseemstoyouthegreat est of allEvils?
Alcib. Yes.
Socrat. And more to be fearM than Death it self >
Alcib. Most certainly.
Socrat. ArenotLifeandValourtheContrariesto Death and Cowardise ?
Alcib. Whodoubtsit?
Socrat. You desire the former, and by no means
w i s h f o r t h e l a t t e r -, i s i t n o t b e c a u s e y o u f i n d t h o s e very good, and these very evil?
Alcib. Yes doubtless.
Socrat. You have your self acknowledg'd, that theSuccouraMan givesto hisFriendinBattleis a comely and honourable Action ; ifitbe confider'd with respect to the good that is in it, which is Valour.
Alcib. Ihaveacknowledg'dit.
Socrat. And that 'tis an evil Action, when con fider'd with respect to the Evil that attends it, that isWounds and Death.
Alcib. Iconfessit.
Socrat. * Then it hence follows, that we ought to call each Action according to what it produces ?
weoughttocallitGood,ifGoodspringsfromitj and Evil, if Evil arise out of it?
Alcib. So itseems tome.
Socrat. Is not an Action comely in that it isGood, andshameful inthatitisEvil?
Alcib. That's beyond (Contradiction.
Socrat. When you fay then that the Succour a M a n gives his Friend in a Battle is a comely Action, and at the iame time an evil Action, 'tis as if you should say, 'tis Evil tho itbe Good.
Alcib. IndeedIthinkwhatyoufayistrue. Socrat. Then there is nothing comely and honour-
* ThisMaximisfalseinAlcibiadeshis fense, butverytruein that of Soctmis: for nothing can ever spring from a good Action butGood, asnothingbutEvilcanspringfromanevilone.
able
? ? tpo she First Alcibiades ; or,
able which is Evil so far as itiscomely and honour able;norisanythingwhichisshamefulgood, so far as it is shameful.
Alcih. So Ithink.
mppimfs Socrat. LetusseekforanotherProofofthis
haiJays Truth. ArenotallthatdogoodActionshappy? tbtfruitof Can they be happy, unless itbe by the Possession of good Atli- G o o d ? Is not this Possession o f G o o d the fruit o f a ons.
good Lite ? And consequently is not Happiness ne cessarily for them that do good Actions ?
Alcib. Whocandenyit?
Socrat. * Then Happiness is a comely and honora blething. Henceitfollowsthatwhatiscomelyand what is good are never two different things, as we :ust now agreed, and that whatsoever we ,take td
'? ecomely, weshallalsotaketobegood; ifwe '. o o k n a r r o w l y i n t o i t .
Alcib. This is absolutely necessary.
Socrat. What do you saythen, isthatwhich is good useful, or not ?
Alcib. Yes, itis useful.
Socrat. Doyourememberwhatwesaidwhenwe ipoke of Justice, and about what we agreed ?
Alcib. Ithink we agreedthatallMen that dojust A c t i o n s , m u s t n e e d s d o w h a t is c o m e l y a n d h o n o r a b l e ;
Socrat. Then that which is comely is good ? Alcib. Yes.
Socrat. Then that which is good is useful ? Alcib. That's certain.
Socrat: And consequently whatsoever 'isjust is useful ? . Alcib. So^t seems.
Socrat. Take good Notice that 'tis your self who affirmthese Truths; fcfIformy part, onlyask Questions. Alcib. Iacknowledge it.
Socrat. Ifany one then thinking he well under stood theNatme ofJustice should go into theAssem- bly-of the Athenian^ or Parthians ifyou please, (to lay the Scene more remote) and should tell 'em he
* A n d c o n s e q u e n t l y H a p p i n e s s c a n ' t b e t h e f r u i t o f a n il l L i f e afidof illActions. "
? ? Os theNatureof. Man. ipf
certainly knows that just Actions are sometimes E- vil ; would not you laugh at him, who have just now granted and acknowledg'd that Justice and U-
tility are one and the fame thing ? <
Alcib. I solemnly protest to you Socrates, that 1knownotwhatIsay,norwhereIam? ,forthese
things appear to me sometimes one way and some times another, according as you interrogate me.
Socrat. DontyouknowtheCauseofthisdisorder? Alcib. No, I know nothing at all ofit.
Socrat. And ifany one should ask you ifyou have
threeEyesorfourHands,doyouthinkyoushould answer sometimes after one manner and sometimes
aster another ? or would you not answer him always ' after the fame manner ?
Alcib. Tho I begin to be diffident of my self, yet I think I should always answer the same thing. Socrat. Andisnotthisbecauseyouknowverywell
you have but two Eyes and two Hands ?
Alcib. I think so.
Socrat. Sincethenyouanswersodifferentlywhe
ther you will or no about the same thing, 'tisa cer tain sign that you are ignorant of it.
Alcib. So one would think.
Sotrat. You confessthenthatyourthoughtsareun-Vnaminij certainand fluctuatingaboutwhatisjustandunjust;alwap- honorable or dishonorable, good or evil, useful or comsfrm thecontrary. Andisitnotevidentfromhencethat*zmm"'
this uncertainty springs only from your ignorance ? AlciB. 'Tis evident.
Socrat. Then'tisacertainMaximthat theMind
isalways fluctuatingand uncertainabout everything itdoesnotknow?
Alcib. It cannot be otherwise.
Socrat * But do you know how to mount up to
Heaven ?
* AfterhehadsliownAlcibiades,thatIgnoranceisthecauseof
all the Errors of Mankind ; he goes about to prove to him, that Men ought not to be accus'd of Ignorance in general, for if one kindofitisEvil,thereisanotherkindGood, andthishemain- uinsverysolidly.
Alcib.
? ? i p i . T h e F i r s t A l c i b i a d e s ] ot",' *
Alc'ih. No* Iprotest. (
Socraf. Are you in any doubt, or does your Mind . fluctuate about this ?
Alcih. Not inthe least;
Socrat. Do you know thereason Ofthis,orwould youhavemetellityou?
Alcib. Tellitme.
Socrat. 'Tis because as you don't know how to mountuptoHeaven; soyoudon'tthinkyouknow itneither.
Alcih. Howisthat>
Socrat. LetYouandIexaminethis. Whenyou are ignorant of a thing, and you know you are ig n o r a n t o f it, a r e y o u u n c e r t a i n a n d f l u c t u a t i n g a b o u t this ? For Example, about the Art of Cookery > Don'tyouknowyouareignorantofit? Do youthen amuse your self in reasoning about the manner of dressing Meat, and speak sometimes one way, and sometimes another, don't you rather suffer the Cook to take his own way ?
Alcib. Yes certainly.
Socrat. And if you were on board a Ship, would you concern your selfto give advice to turnthe Helm . totheright,orleft;andwhenyoudon'tunderstand
the Art of Navigation, would you speak about it sometimes after one fashion, and sometimes after a- nOther> Would you not rather be quiet, and leave the Pilot to steer >
Alcih. T o be sure I should leave that to him. Socrat. Then you are never fluctuatingand uncer
tain about things you don't know, provided you know that you don't know 'em ?
Alcih. So it seems.
Socrat. By this then you- very well discern that all the faults we commit proceed only from this fortofignorance,which makesusthinkweknow that of which we are indeed igriorant. '
Alcih. Howdoyoufay?
Socrat. I fay that which induces us to attempt a thingisthethoughtWe havethat we know how to do
? ? Os the Nature of Man.
do itv for when we areconvinc'dthatwe don'tknow it,weleaveittoothers. Alcib. Thatiscertain. Socrat. Thus they who are under this last fort of ignorance never commit any fault, because they leave
to others the care of such things as they know not how to do themselves.
Alcib. That's true.
Socrat. Who aretheythenthatcommitfaults> 'Tisnottheythatknow things?
Alcib. No certainly.
Socrat. S'eing 'tis neither they that k n o w things,
northey who whiletheyareignorantof'em, know that they are ignorant ^ it necessarily follows that 'tis they who while they are ignorant of 'em, yet thinktheyknow'em:canitbeanyothers?
Alcib. N o 'tis only they.
Socrat. Wellthenthismustbetheignorancewhich is shameful and the Cause of all Evils:
Alcib. True.
Socrat.
And when this Ignorance happens to be a- bout things of very great consequence, is it not ve ry pernicious, and very shameful >
Alcib, It cannot be denied.
Socrat. But can you name me any thing that is of greater consequence, than what is just, what is honorable, what is good, and what is useful ?
Alcib. No certainly.
Socrat. Is it not about these things that you your
self fay you are fluctuating and uncettain ? Is not this Uncertaintyasuresign,aswe havelaidalready, not only that you are ignorant of these things that are so great and important ^ but also that while you" are ignorant of 'em, you think you know 'em ?
Alcib. Iam affraidthisisbuttootrue.
Socrat. O h Alcibiaies ! In what a deplorable con. ditionthenareyou! *Idarenotmenrionit,yet *? Hedoesnotmentionieimmediately. Alcihiidesisnotyet
inicondition tobearthehorrourofit; Buthe'JImentionitat Jengrhj when he has dispos'd and prepar'd the young Man to re bfeifc this Thu'nder-clap,
0 seeing
? ? i<? 4
The First Alcibiades ; or,
feeingwe arealone'tisnecessaryIshouldtellityou. M y dear Alcibiades you are under a very shameful kind-ofIgnorance,asappears byyourWords, and your'own Testimonyagainstyourself. And thisis theReasonyouthrowyourselfwithsomuch pre cipitancy into the Government ; before you are in structedinwhatbelongstoit. Butyouarenotthe only Person w h o has fallen under this Unhappiness ; 'tis common to you with the greatestpart of those who haveintermedledwiththeAffairsoftheCom monwealth. I can except but a small Number. Nav itmay be your Tutor PericlesistheonlyPer son that is to be exempted.
jlicib. And,Socrates, 'tislikewisesaid,hedidnot become loaccomplishedofhimself;butthathehad a great deal of Conversation with many great Men, such as Pytboclides, and Anaxagoras ; and to this Very day, as old as he is, he spends whole days with *Damon, toinformhimselfstillmoreandmore.
Socrat. t Did you ever see any one,who perfectly knewathing,andyetcouldnotteachitanother? Your Reading-Master taught you what he knew ; andtaughtitwhomhepleas'd. Andyouthathave learn'ditofhimmightteachitanother. Thefame may be said of a Mufick-Master, and of a Master of Exercises.
A/cib* This is certain.
Socrat* For the best sign that one knows a thing well is to be in a condition to teach it others. ? '
Alcib. Sol think.
'*Thisisheofwhom PlutarchspeaksintheLifeofPericltsi tinderthespaeiousVeilofMustekhehidhisProfession, which wastoteachPoliticks. ThePeopleperceivedthis,andbanifh'd him withtheSeBtenceof the Ostracism.
t UponwhatAlcibiadtshadjustsaid,thatPirideshadrender'd himself acre nplished by the Conversation of Philosophers and Sophists, Stcrttiswouldintimatetohim,thatthisConversation wa$veryusele'sfortheacquiringofVertue, inwhichtraeAc compli" rrent consists. And t^is he ingeniously proves by the ExampleofPeridtshimself,whohadnotbeenabletoteachhis ownChildrenanything;asuresignthathehadlearn'dnogreat Matter of hisSophists.
Socrat.
? ? 6 s the Nature of Mart.
i^ J
Socrat. Butcanyounamemeanyonewhom Pe ricles has accomplished ? Let's begin with his own Children. -
Alcib. Whatdoesthisprove, Socrates,ifPeri cleshis Children were Block-heads ?
Socrat. And your Brother Clinias ?
Alcib. A fine Proof indeed ! you talk to me of a Fool.
Socrat', If Clinias is a Fool, and the Children of P e r i c l e s w e r e B l o c k - h e a d s ? , h o w c a m e i t t o p a s s t h a t
Pericles neglected such good natural Parts as yours, and taught you nothing?
Alcib. Iamtheonlycauseofitmyself,innot attending at all to what he said to me.
Socrat. But among all the Athenians and Stran
gers, whether Freemen or Slaves, can you name m e
onewhom theConversationofPericleshasrender'd
moreaccomplished, asI'llname'youaPytbodorus,
the Son of Ifolocbus, and a Calliaf, the Son of Cal-
liades, who became very great Men in Zeno's
School, at the Expence of a hundred Minas. Mouipot Alcib. I can't name you one. ? Sterling.
Socrat. * That's very well ; but what will you do withyourself,Alcibtades? willyoucontinueas youare,orwillyouatlasttakesomecareofyour self.
Alcib. "Tis a general Affair, Socrates, and con cernsmenomorethanothers. ForIunderstandall youfay,andagreewithyou. Yes. allthatconcern themselves with the Affairs of theTRepublick, area Company of ignorant People, excepting a very
imall number.
Socrat. And What then ? 4t- - Alcib. IftheywereMenofgreatAccomplish- . *s'ntj~,?
Merits, it would be necessary for one that should ^biades it
pretend to equal, or surpass 'em, to leam, and ex- thatwhich * ',. ? -. . ,? ? ? ' ? ? fHUtotbH
,* SocratesisnotwillingnowtopushonthisQuestionwhichhedayr*M*, hasstarted,whetherVenuenuybetaught. TheO^astionistoom$puns
general; iadhe'lltreitofitelsewhere,;herehekeepsclosetohi*^m Sabject* whichistoconfoundthePiideofAliibkdes.
O i ereise
? ? i$6
The First Akibiades ; or,
ercise himself, and after that to enter the Lists as Wrestlersdo. -,butseeingtheydon't failtointer meddle with Government, tho endu'd with very indifferent and common Qualities ; what need is thereforaMan togive himselfso much trouble inLearningandExercise? Iamwell assur'dthat with the Assistance of Nature alone, I shall excel "em all.
Socrat. Ah 'my dear Alcibiades, what have you now said > what Sentiment is this so unworthy of that noble Air, and all the other Advantages,which you possess !
jilcib. What do you mean, Socrates, when you speak thus >
Socrat. Alas! Iam inconsolable,bothonyourAc count, andmy own, IhavesogreatanAffectionfor you, if
Akib. If what *
Socrat. If you think you have only such kind of People to contest with, and to surpass.
jilcib. Whom thenwouldyou haveme striveto surpass?
Soemt. Again ! Is this a Question becoming a Man of a great Spirit?
Akib. What do you mean ? Are not those the only Persons I have to deal with >
madmin- Socrat. IfyouweretoguideaManofWar, bisL/ffon, whichwastofightinalittletime^wouldyoube
*ebkh So- content if you were more expert in NavigationjL\a. n crate? /tw all the Sailersy#u had on board you ? Would you Alcibiadcs sl0t iatjjer pr0pose to your self to acquire all neces
sary Qualities, and to surpass all the greatest Pilots on the Enemy's side, without measuring your selfas you do now with those of your own Party, above w h o m you should endeavour to raise your self to that Degree, that they should not have so much as
a thought of disputing any advantage with you$ but finding themselves absolutely inferior to you^ should onlythinkoffightingunderyour Command ? These are the Sentiments that should animate you, if you
design'd
? ? Os the Nature of Man. \97
design'd to do any thing great, and worthy, both of your self, and your Country.
Alcib. Why thisisallIdesign.
Socrat. This must needs be a glorious thing in?
deed Alcibiades, to be a braver Man than our Sol diers'. Ought you not rather constantly to set the Generals of our Enemies before your Eyes, that you may excel them in Capacity, and greatness of Courage ? and should you not study and labour to this End -, always endeavouring to. equal the great est Persons ?
Ale. Who thenarethesegreatGenerals,Socrates?
Socrat. Don'tyouknow ourCityisalmostconti nuallyinWar, either with the Lacedemonians, orfhtKing^ with the Great King ? Persia.
Alcib. Iknow it.
Socrat. If then you think to put your self at the
head of the Athenians, you must also prepareyour
self to receive the Attacks of the t Kings oZLacede-^ For thtrt
monia, and of the King of Persia, Alcib. You may be in the right.
Socrat. N o , Alas ! N o m y dear Alcibiades. * Y o u h a v e o n l y t o t h i n k o f e x c e l l i n g a M i d i oe r , w h o is s o accomplished a M a n for feeding of Quailes ^ and o- thersof the fameRank, thatseektointrudethem selves into the Government, who by their Stupidi tyandIgnoranceshew (asourgoodWomen would lay) that they have not yet quitted the Slave, but retainhim stillundertheirlongHair;andwhowith
their barbarous Language are come rather to corrupt the City by their servile Flatteries, than to govern it. ThesearethePeopleyoumustsetbeforeyou Without thinking os your self^ that when you are
* Plutarch isof usetomake usunderstand thebitterSatyr,that is hid under these Words, for he informs us that AlcibUdes ap plied himself to feed Quailes, like this Midias, witness thac which he let fly out of his Bosom in an open place, and which WascaughtagainbyaMasterofaShip, nam'dAntiocbu,who. had the favour of Alcibitdtsever after, in so much, rhac he left him the Command of a Fleet in his Absence, which had 1ke to have ruin'dtheAffairsof theAthenians.
weretwo ata'*"-?
? O2 to
? ?
to engage insuch great Battles, you may go, with out having ever learn'd any thing of what . you ought to know, without being exercis'd at all, with out making any preparation, in a word, that with out having ever given your self the least trouble, you may go inthisConditionto. putyourselfat the head of the Athenians.
Alcib. Socrates, I believe all you fay is true. Yet I fancy the Generals of Lacedemonia, and of the King of Fersia, are like othdr Generals.
198
The Firft Alcibiades $ or,
Socrat. Ah my dear Alcibiades, pray observs &"'&% w^atan0pTM? ntriac? fy? urs*s-
lo"going -*/<<>. 'Whyso>
itfayit Socrat. In the first place, which of these two Mr of the Opinions do you think will be most advantagous to AEwAE'*>>>>? *you, andwillengageyoutoconductyour,selfwith
h a s M t u s . t n e g r e a t e s t C a r e -, w h e t h e r t o f o r m t o . y o u r s e l f a great Idea of those Men, which may render 'em formidable, or to take 'em, as you do, for ordinary Men, thathavenoadvantageaboveyou?
Alcib. Doubtless that of forming to. m y self a great Idea of 'em.
: Socrat. D o you think then 'tisan Evil for you to conduct your self with care?
Alcib. Oh the contrary I am persuaded itwillbe a very great Good.
Socrat. Then this Opinion which you have con- ceived already appears to be a very great Evil.
"Alcib. Iconfess it.
Socrat. Butbesidesthis'tisfalse, andI'llpresent
ly demonstratethisto you. ? Alcib. How so?
Socrat. W h o m do you account the. best M e n ;
those who are of high Birth, or such as are ofmean Extraction ? '? ? ? ? :' . ? :? . :? '? :? "
Ah: Withoutdoubt,thosewho areofhighBirth.
Socrat'. And don't you think, they that have had a good Education join'd to their high Birth have every thing that is necessary for the perfection of Vertue? . '? >. ? . .
