But all that you have hitherto said to him,
haspastonly
between you two.
Plato - 1701 - Works - a
149
Persons, and those Cities whose Sins both againstGodonly<<- God and Man, ariseto thegreatestheighr, common egristj
]yvaluethemielvesmorethangoodMen. Nor&othtq! tbat the Gods ever sufferthemielves to be biass'dby Pre-ofersacri- sents,butdespiseallthosethingsastheGod hiin-if"to#*>>> self, and his Prophet have assur'd us.
Sothatitieemsplainthatnothingissopreci- '
ous as Wisdom and Justice bothinthe fightofGods intvbat andMen. And nonearetrulyjust and trulywifetmjuffia,
but those who both in theirWords and Actions know Zr^"' howtoacquitthemielvesoftheirDutybothtotheel m"""
GodsandtoMen. ThereioteIwouldnowwillingly know what your Sentiments are about whatIhave been saying. . . .
Alcib. Formy part,SocratesIcan'tchoosebut conformmySentimentsinthismattertoyours, and thoseofthatGod ofwhom we havebeenspeaking. W o u l d itbe reasonable for m e to go about to oppose
jny weak Understanding to that of a God, and to con tradict his Oracles >
Socrat. Don'tyourememberyoutoldmeyouwere in great-perplexity;forfearyoushould atunawares pray for? Evil things while you design'd only to ask
for Good?
Alcib. Iremember itvery well, Socrates. Socrat. You fee ? tis not at all safe for you to go
and pray in the Temple, in the Condition you are in, lest the G o d hearing your Blasphemies should re ject your Sacrifices, and to punilh you, should give you what you would not have :I am therefore of the mind that 'tis much better for you tobe silent, for I know you very well. Your Pride, for that's the softest N a m e I can give your Imprudence, your Pride 1 fay, probably will not permit you to use the PrayeroftheLacedemonians. Therefore'tisaltoge- ;, ther necessary you should wait for some Person to teach you how you ought to behave your selfboth towardstheGodsandMen.
Alcib. And when will that time come, Socrates > and w h o is he that will instruct m e ? with what plea sureshouldIlookuponhim ! Socrat.
? ? 250 Tie Second Alcibiades, See.
nakG>>i. Socrat. Hewilldoit,whotakesatrueCareoF you. Butmethinks, aswereadinHomer, that/W/-
nerva dissipated the Mist that cover'd Diomedes his 'I*;God Eyes^an^hinder'dhimfromdistinguishingGodfrom
"iiftpatitbtMan ? >&> ^S necessary he should in the first place Dirf-nefsof scatter the Darkness that covers your Soul, and af- thtMind, terwards give you those remedies that are necessary
; ,, fuiguitr'1
Lovtfor Mtn.
toputyouinaconditionofdiscerningGoodandEvil;
foratpresentyouknownothowtomakeadifference between 'em. i':<'? *
Alcib. Let him scatter then, let him destroy this
Darkness of mine, and whatever else he pleases ; I abandonmy selftohisconduct? ,andam veryready
to obeyallhisCommands, providedImay butBe made better by 'em.
Socrat. Do notdoubtofthat. ForthisGovernour Ite^y? u? ? n35aSingularAffectionforyou.
Alcib. IthinkImustdefermy Sacrificetothattime. Socrat. You have reason, 'tis more safesotodo
than to run so great a Risque. Alcib. WellthenI'lldeferit,Socrates-,andto
express m y Thankfulness for the good counsel you havegivenme,givemeleavetoplaceonyourHead thisCrownwhichIwearonmine. We'llpresent other Crowns to the Gods, and all the Service we o w e ' e m , w h e n I s e e t h a t h a p p y D a y ? , i t w i l l n o t belongbeforeitcome, iftheyplease.
Socrat. IreceivethisFavourwithverygreatplea sure ; and shall always kindly accept whatever comes fromyou. AndasCreon(inEuripides)seeingTire-
Jias approach him with a Crown ofGold, which was
the firstFruits of the Spoils of the Enemy, and with
which the Athenians had honour'd him for his Art, * T l s i n E u - s a i d , Js t a k e t h i s C r o w n w h i c h i s t h e s i g n o f V i f t o r y
HmbJU f? ra&? ? ^Omen;foryoufee,wearealsoinagreat ans. C stormofWar$soImustsayItakethehonourIreceive
atyourhandforahappypresage^forIam inno lessa Tempest than Creon, while Iam endeavouring to gain the Victory over all your Lovers.
? ? The Argument '. "? \\. . \\. '. . ". ,. of
! ? T # E A G E S. I. '. >>
l#? Ancients cited this Dialogue under the
Title <f Wisdom, or that of Philosophy,
iasmay beseeninDiogenesLaerthis:But hew old,soever these Titles are, they were given by Philosophers that were unacquainted with the Design ofSocrates,. who hereproposesonlytotredofthe Education of Children, . which is the Basis and Foun
dationofPhilosophy, AsPlantsdonotthrivewell, unless it be in Ground that is well prepaid, and which has been variously manured,' and also receives the benign Influences of the Heavens ;so Vertices will not grow, unless in a Soul well cultivated, and undertheInfluencesofthedivineFavour: On this good Education, not only the Happiness of Families depends, but also that of Cities, Republicks, and all States ; this is what Socrates endeavours to maintain inthisDialogue. TheyoungPeopleofthebejiFa milies of Athens, dazzled with the Glory of Ciraon,
Themistocles, and Pericles ; and full of vain A m
bition, thought of nothing but of adhering to theSo
phists, who promised to make 'em verygreat Politici
ans^ and toj>ut 'em into a Capacity of governing the
AthenhhsandtheirAllies. TheirParentswere
tinSur'd with thefame Folly : The wisest os 'em were
thosethatsear'dthe Consequences of this Ambition, andonlydiscoveredtheDangerstowhich theirChil
dren tvere exposed by the Corruption of those that in-
ftruffedYouth. SocratesherediscourseswithaFa therandaSonofthisCharaffer. TheSonaimijnly if}
M>>
? ? 3 51
The Argument of Theages. '
t o m a k e h i m s e l f a g o o d T y r a n t -, a n d t h e F a t h e r d o e s n o t blame this Ambition of his Son, provided he avoided theCorruptionthatreignedatthattime. AlltheBu sinessistofindagoodMafter. Socratesmakesan admirable Improvement of'thisDisposition of theirs, toshew, thatoneMan canneverteachanothertrue
Wisdom, which alone makes M e n govern well ; but that tbespecial favour of God is requisite to this
purpose, withoutwhichallthe EndeavoursofMas ters and Schollars too. ,prove useless ; and this he confirms by Examples. This is the true Subjeftofthk Dialogue, in which we find diverssurprizing Truths whichshallbeexplaind in their place. This Con versation pass'd that year, in which the Athenians were beat at Ephesus by Tisaphernus -, which wat the^thyearofthe<}2dOlympiade, 407yearsbefore thebirthofChrift. Platobeing20yearsofAge,wat then the Disciple of Socrates.
The CharafterofthisDialogue is thefame with that of the two former.
. . -. '. ,? '. ? ? ? ? '. '; ';<? '. . '. '<. -. -? . ? -a. -\. ?
? * ? ? . -i*? . ?
THE-
? ? ':
THE AGES, OR
Of Wisdom.
I
Demodocus, Socrates, Theages.
Demoi. QOcrates, I have a great mind to discourse \j withyoualittleinprivate,ifyouare at leisure ; and ifyou are not, I entreat you to take
a little time for my Sake, unless your Business is very urgent.
Sac Ihavealwaysleisure,andmoretoserveyou than any other Person ; if you have a mind to dis coursewithme, Iam readyforyou.
Dem. Shallwe retireintothePorchoftheTem ple of Jupiter Elutberius ?
Soc. What you please.
{*%ratitht
Dem. * Let us go then, Socrates, Methinksj^J? ljoU
Animals, and evenMan himself are like Plants:asaviour,
Forwewhomanure theEarthknowbyexperiencet>>hinwt* that'tiseasytoprepareallthingsnecessarybeforewe taMA*~
plant\butwhenthatwhichwe haveplantediscomeYbt'EducL up, thecareandpainswe musttakeaboutitisveryth>>of greatandtroublesome. TisthefamewithMen:Toy}. AndIjudgeofothersbymyself. There'smySon;
eversincehehasbeenborn, hisEducationwillnot sufferme torestonemoment, butkeeps me incon tinualfear. Withoutenteringintoanyparticular
* In the Original Dtmodoau speaks like a good honest Cou trey Man, who is wholly taken up with Husbandry: But I don't think it necessary to make roy Translation speak aster that manner.
account
*5i
? ? ij4
THE AGES; or,
account of allthe occasions of Fear Ihave concerning
him, I'll tell you one which has but very lately a$>. p e a r ' d ? , A n d t h a t i s a n A m b i t i o n h e h a s , w h i c h i n
deed is not dishonourable, but is a very nice and
dangerousthing,andmakesmeafraid. He-,would
-fainfalluponthestudyof*Wisdom. Probably
some ofhisCompanions, and some young People of
ourTownwhofrequentAthens, givehimanacconnt
of some Discourses they have heard, which have dis turbed his Brain. For he's so full of Emulation
that he continually torments me with importunate
Intreaties, thatIwould give a piece of Money to
someSophisttoaccomplishhim. *TisnottheCharge
that I fear ^ but I fee thisPassion of his will expose
himtogreatdanger. HithertoIhaverestrainedhim by amusing him with good Words ? > but now that I
supposeIcanbeMasterofhimnolonger; Ithink the best course I can take is to consent to let him take his own course, for fear the Conversation he mayhaveinsecretandwithoutmyknowledgshould corrupthim. ThereforeIamnowcometoAthens toputhimundertheTuitionofsomeSophist-yand 'tisveryhappythatIhavemetyou? ,foryouarethe Person w h o m above all others I should wish to con sultuponthisAffair. IfthereforeyouhaveanyAd vicetogiveme-yIearnestlyintreatitofyou:,and you are too just to refuse me.
Adviceis samd,andthatAdviceisaSacredThing:andifitisSacredin
^oc' But nave y? u not often heard, Det/iodocth;
confeqmntinallotheroccasionsofLife, 'tismuchmorelbinthis; f^! *TM'10 for of all things, on which a M a n can ask advice,
givm: *l>>4t'1'ere isnothing more Divine than that which respects wiithoitgbttheEducationofChildren. Firstthen,letYouand t>i- Iagree, what it is precisely that you desire, and a- Nothingit bout what we aretoconsult, lest I understand one mmdivm tnjng an(j vou another (as it iffay often happen)-,
lelongsto andibattheendofourDiscoursewe bothappear
itJ^friTi *WisdomisaWordthatsignifiesdiversthings,asKnowledg, liono)ce>>-g^ Vestue> Flttfuses-tforthatScieaccwhlchaacheshow
ttogovernStates. "
tidicu-
? ? Of WISDOM. 155
ridiculous to our selves for having talk'd so long without understanding one another.
Dem. You lay right, Socrates,
Soc. I say right, ay certainly And yet I
don't lay so right as I thought, but retract in part ;
foritcomesintomyMind, thatthisyoungMan
may have a desire very different from that which we think he has ? ,which would render us stillmore ri
diculous for consulting about quite another thing thantheObjectofhisWishes. "Tisbesttherefore tobeginwithhim, and ask him what itisthathe desires,
Dem. Yes, certainly, that's the best way.
Soc. But, I pray, what is this fine young Man's Name >
Dem. HisNameisTheages.
Soc. *Whatanexcellent,andiacredNamehave you given him ! Well, then Theages^ you desire to becomewife, andyouurgeyourFathertofindyoua Man, whole Conversation may furnish you with thatWildom, withwhichyouaresomuchinLove?
Tbeag. Yes.
Soc. W h o are those Persons you call wise, are they such as are skillful in what they have leansd, or the ignorant >
The. Such as are skillful.
Soc. What! hasnotyourFathercaus'dyoutobe instructed in every thing, that the Children of our best Citizens learn, as to read, to play on Musical Instruments, to wrestle, and to perform all other Exercises ? .
The. Yes,myFatherhascaus'dmetobetaught allthis.
Soc. Wellthen! anddoyouthinkthereisanyo- ther Science, in which your Father is oblig'd to causeyou to be instructed ?
The. Yeswithoutdoubt.
* The Athenians were very careful to give fine Sacred Name* totheirChildren:ButallName*arefalse, whentheydon'tde scribe the Character of thttfe to w h o m they are given.
Soc.
? ? 156
THE AGES) dr,
Soc. WhatScienceisthat>Tellme,thatImay render you some Service in the Matter.
- The. M y Father very well knows it ; for I have v e r y o f t e n t o l d h i m o f it ; b u t h e is p l e a s ' d t o s p e a k after such a manner to you, as if he did not know what I dehYd. There's no day passes, but he dis puteswithme, andstillrefusestocommitmeto theCare of some skillful Man,
Soc.
But all that you have hitherto said to him, haspastonly between you two. Now therefore takemeforanArbitrator;andbeforeme declare whatScienceitisyouhaveamindtoattain. For if you were willing to learn that Science which teaches how to steer Ships, and I should ask you, Tbeages, what Science isit in which you complain your Father is not willing to have you instructed > Wouldyounotimmediatelyanswerme, that'tisthe Scienceof Pilots>
The. Yes doubtless.
Soc. And if you were willing to learn the Art which teaches how to drive Chariots, would you notinlikemannertellme, 'tisthatof*Charioteers?
The. I should tell you the very fame thing.
Soc. Has that of which you are so delirous a Name, orhasitnone?
The. IbelieveithasaName.
Soc. Doyouknow itthenwithout-knowingthe Nameofit>
The. Iknowit,andIknowtheNameofittoo. Soc. Tellme what itisthen. The. WhatotherNamecanithavethanthatof
_. . .
utlo Science}
rai, Mi Soc. But is not the Art of Charioteers also a Sci< doesnot ence;whatdoyouthink'tisapieceofIgnorance?
frffiimtiy The. No certainly.
S g l S o c - T h e n ' t i s a S c i e n c e ? ? > w h a t i s t h e u s e o f i t ? D o e s
quird after, ltnot teach us to guide the Horses that are fasten'd to a
as S crarcs Chariot ?
i*goingto The. Mostcertainly.
>**"' Soc. And isnot the Art of Pilots also a Science ? The. So Ithink.
? ? *OsWISDOM. ttf
$oc. hitnotthatwhich teachesushow toguideships> The. Theveryfame.
Soc. Wellwhatisthatwhichyouhaveamindto learn, and what does that teach ys to govern ?
The. I think it teaches us to govemMeni. . Soc. What,lickMen?
The. No. ?
Soc. For that belongs to the Medicinal-Art, does. it not> ? ?
The. Whodoubtsit> . . . Soc. Well then does it teach us to regulate the1
Choir of Musicians >
The. Notatalii . ,
Soc. ForthatproperlyappertainstoMufick. The. True.
Soc. But doesitteachustogovernthosewhoper
form theExercises>
The. . N o more than the others. "
Soc. For that belongs to the Gymnastick Art;
What fortofMen thendoesitteachustogovern? Explain your selfclearly asI have done on theother Sciences.
The. Itteachesustogovernthosewhoareinthe . Cky.
Soc. But are there not Sick M e n too in the City ?
The. Without doubt there are, but Idon't meaa them, I speak of the other Citizens.
Sdc. Let'sfee,ifIunderstandwell ofwhatArr you speak, I think yOu don't speak of that which teaches us to govern Mowers, Virie-dressers, Plow- Men, Sowers, and Threshers ; for that belongs to Husbandry. Nordoyouspeakofthatwhichteach esto governthosethathandletheSaw,'thePlane, and the Lathe : for that belongs to the Joyner's Art. But you seeak of the Art that teaches to govern not only these but all other Artificers, and all private:
PersonsbothMenandWomen:Perhapsthisisthe Science you mean. .
The. . 'Tistheverylame, Ihadnodesigntospeak ofany other.
S Sot,.
? ? i58
7PBJGES; or,?
Sec. . Bnt, I pray, answer me, did ffigistbus who kill'd Agamemnon at ii/gtfj,jgovern those sorts of people, ArtificersandprivatePersons, bothJvlenand Women5orothers> ,. i: ,;
The. . He governed ordy su^h as the^e ,. aje there
anyothertobegovern'd? v . ; ;'\l. Soc. DidnotFeleustheSonofEacmU^ewitego
vern thefe zxfibtbU,* ty$&\&n$t fieriffldgr the Son
wCypfelus ruie 'eni at Corinth ? Did not r. rebels Iturn5or? /y. tjie? on0fPcrdiccat, who some few yearsiince
VnT ^qendedtlieThrpneofMfc^o. mq^ alfp. . command
#<<'>><<< thesefortsofPeoplefAnddidnot"-$? tt'Bpiaithg
tyrdoetbe Son of . Pijijlratus, who govern'd jn tiiig. Qty, rule niofthis ourCitizensinljkemanner> ,-, ,<
veryTear.
Tfe; Who doubts it'^
Sue. Tell me, what do you call + Bach, the Sybile and our'Ampbilytus j when you zwft(4 denote their
pvfesBon. ? _rs;v
;Tbt\ What mould we call 'em but Peyiners)
Sac. Verywejl. Anfvjjermeaftefthg%memari ner about these: What do you call iiifpia^ and Per/anJe/\ when you would denote their profession by the Dominion, they Exercise ?
The. Tyrants, Ithinkjwhat otherName canwe
give 'errr* :
? ? Soc. Then every one who 4efoes to command all
tee People in this City, desires to acquire a Domi nionlike-theirs,aTyrannicalDominion, andtobe come a Tyrant. The. I think so.
*Hipphs, tht$onofPisiflratnsviaiTyramo{Atbmsfouryan> according to Timcydidts he succeeded his Father, and not Hippae thm. After he had reigned 4 years he was banished ; and 20 yearsafterhieExilewaskill'dactheBattleofMn^tbtm, where he bore Arms for the Persians.
? f BackwasaProphetwholongbeforeXerxesmade aDescent into Greece, predicted to the People all that should befal 'em, Herodotus relates some of his Prophesies in his VIII Book ; and looks upon 'em to be soformal and plain, since? theirAccomplish ment, that he says, he neither dares accuse these Oracles of sals- hood himself, nor suffer others so to do, or to refuse to give Cre ditto'em. AristophanesspeaksofthisPcrinerinhisComdy0] race. AsforMphilytus,Iknowsothingofhim.
?
Soc.
? ? Of WUVQM. 259
'Soc. This then is the Science with which you are ibmuchinLove.
The. . That isa natural Consequence jofwhat I have said.
Soc. Y o u are a Villain ! D o y o u desire to b e c o m e
our Tyrant ; and have the boldnets to complain that
your Father does not put you under the Conduct of
feme Person that may qualifie you forTyrany?
$Andyou,Demodocus;whoknowyourSon'sAmbi-
Q % and have wherewith to:fend him to be accom-
pltfo'd in this fineScience which he desires, are not y o u a f h a m ' d t o e n v y h i m t h i s H a p p i n e s s ? , a n d n o t
to provide him tome great Master ? But since he << o w c o m p l a i n s o f y o u , a s y o u i e e , i n m y P r e s e n c e ;? letusconsider-whithertosendhim, andifweknow any one whose Conversation may make him an ac- complish'd Tyrant.
Dem. Socrates,IbegofyouforGod's,sakeletusD . considerittogether. Foronsuchanoccasionasthisduals'
we have need ofgood Advice.
Soc, Hold a little, let us firstknow ofhim what
he thinks of the Matter.
Dem. You may ask him what you please.
Soc. Theages, if we had to do with Euripides,
who somewhere says,
Wife are the Tyrantsjxho with tV iv/fe Converse.
andshouldaskhim,Euripides, inwhatdoyoufay Tyrants become wife by the Conversation of wise Men ? Ifinsteadofthatheshouldtellus, Wifearethe'Plow-men, zvbowitht)fwifeConverse, we should not fail to ask him, in what are rhe Plow-men render'd wife ? Do you think he would give us any otljer answer than that they are render'd wise in that which belongs to Husbandry ?
The. No:HewouldgivenootherAnswer.
% This isan Ironie of Socrates founded on what Dtmodic*s said acthebeginningof thisDiscourse, vi\. thathisSon had an Ambi tionthatwasnotdishonourable. MarjiiutsRinniuand DrSims were equally mistaken here ; and not perceiving the Ironie corrup ted this Passage by their Trans! ition.
ibUheira. ist-,*>hich
stSS*'-* calls"""'
,
S2 Soc.
? ? 160
THE AGES }or,
Soc. Andifheshouldtellus,
Wife are the Cooks, who with the wife Converse, andweshouldaskhimwhereintheyaremadewife? What do you think he would answer ? Would he not say they are made wise in the Art of Cookery ?
The. Without doubt.
Soc. And if he should say,
Wife are the Wrefllers', who with tV wife Con
verse: '?
Would he not upon the Repetition of the same
Question give us the fame Reply, that theyare made expertintheArtofWrestling? The. Yescertainly.
Soc. Thisbeingso,sincehetellsus, >
Wife are the Tyrants, who with tV wife Con verse :
. If we should ask him, Euripides, in what are those Tyrants render'd wise ? What answer do you think he would make us? in what would he make thisWisdomconsist? The. IprotestIcan'ttell.
Soc. Shall I tell you then?
The. Withallmyheart,ifyouplease.
Soc. He would say they were made wise in that
Art which Anacreon tells us, * the wife Callicrete knew perfectlywell. Don'tyourememberhisSongs?
The. Ido remember it.
Soc.
Persons, and those Cities whose Sins both againstGodonly<<- God and Man, ariseto thegreatestheighr, common egristj
]yvaluethemielvesmorethangoodMen. Nor&othtq! tbat the Gods ever sufferthemielves to be biass'dby Pre-ofersacri- sents,butdespiseallthosethingsastheGod hiin-if"to#*>>> self, and his Prophet have assur'd us.
Sothatitieemsplainthatnothingissopreci- '
ous as Wisdom and Justice bothinthe fightofGods intvbat andMen. And nonearetrulyjust and trulywifetmjuffia,
but those who both in theirWords and Actions know Zr^"' howtoacquitthemielvesoftheirDutybothtotheel m"""
GodsandtoMen. ThereioteIwouldnowwillingly know what your Sentiments are about whatIhave been saying. . . .
Alcib. Formy part,SocratesIcan'tchoosebut conformmySentimentsinthismattertoyours, and thoseofthatGod ofwhom we havebeenspeaking. W o u l d itbe reasonable for m e to go about to oppose
jny weak Understanding to that of a God, and to con tradict his Oracles >
Socrat. Don'tyourememberyoutoldmeyouwere in great-perplexity;forfearyoushould atunawares pray for? Evil things while you design'd only to ask
for Good?
Alcib. Iremember itvery well, Socrates. Socrat. You fee ? tis not at all safe for you to go
and pray in the Temple, in the Condition you are in, lest the G o d hearing your Blasphemies should re ject your Sacrifices, and to punilh you, should give you what you would not have :I am therefore of the mind that 'tis much better for you tobe silent, for I know you very well. Your Pride, for that's the softest N a m e I can give your Imprudence, your Pride 1 fay, probably will not permit you to use the PrayeroftheLacedemonians. Therefore'tisaltoge- ;, ther necessary you should wait for some Person to teach you how you ought to behave your selfboth towardstheGodsandMen.
Alcib. And when will that time come, Socrates > and w h o is he that will instruct m e ? with what plea sureshouldIlookuponhim ! Socrat.
? ? 250 Tie Second Alcibiades, See.
nakG>>i. Socrat. Hewilldoit,whotakesatrueCareoF you. Butmethinks, aswereadinHomer, that/W/-
nerva dissipated the Mist that cover'd Diomedes his 'I*;God Eyes^an^hinder'dhimfromdistinguishingGodfrom
"iiftpatitbtMan ? >&> ^S necessary he should in the first place Dirf-nefsof scatter the Darkness that covers your Soul, and af- thtMind, terwards give you those remedies that are necessary
; ,, fuiguitr'1
Lovtfor Mtn.
toputyouinaconditionofdiscerningGoodandEvil;
foratpresentyouknownothowtomakeadifference between 'em. i':<'? *
Alcib. Let him scatter then, let him destroy this
Darkness of mine, and whatever else he pleases ; I abandonmy selftohisconduct? ,andam veryready
to obeyallhisCommands, providedImay butBe made better by 'em.
Socrat. Do notdoubtofthat. ForthisGovernour Ite^y? u? ? n35aSingularAffectionforyou.
Alcib. IthinkImustdefermy Sacrificetothattime. Socrat. You have reason, 'tis more safesotodo
than to run so great a Risque. Alcib. WellthenI'lldeferit,Socrates-,andto
express m y Thankfulness for the good counsel you havegivenme,givemeleavetoplaceonyourHead thisCrownwhichIwearonmine. We'llpresent other Crowns to the Gods, and all the Service we o w e ' e m , w h e n I s e e t h a t h a p p y D a y ? , i t w i l l n o t belongbeforeitcome, iftheyplease.
Socrat. IreceivethisFavourwithverygreatplea sure ; and shall always kindly accept whatever comes fromyou. AndasCreon(inEuripides)seeingTire-
Jias approach him with a Crown ofGold, which was
the firstFruits of the Spoils of the Enemy, and with
which the Athenians had honour'd him for his Art, * T l s i n E u - s a i d , Js t a k e t h i s C r o w n w h i c h i s t h e s i g n o f V i f t o r y
HmbJU f? ra&? ? ^Omen;foryoufee,wearealsoinagreat ans. C stormofWar$soImustsayItakethehonourIreceive
atyourhandforahappypresage^forIam inno lessa Tempest than Creon, while Iam endeavouring to gain the Victory over all your Lovers.
? ? The Argument '. "? \\. . \\. '. . ". ,. of
! ? T # E A G E S. I. '. >>
l#? Ancients cited this Dialogue under the
Title <f Wisdom, or that of Philosophy,
iasmay beseeninDiogenesLaerthis:But hew old,soever these Titles are, they were given by Philosophers that were unacquainted with the Design ofSocrates,. who hereproposesonlytotredofthe Education of Children, . which is the Basis and Foun
dationofPhilosophy, AsPlantsdonotthrivewell, unless it be in Ground that is well prepaid, and which has been variously manured,' and also receives the benign Influences of the Heavens ;so Vertices will not grow, unless in a Soul well cultivated, and undertheInfluencesofthedivineFavour: On this good Education, not only the Happiness of Families depends, but also that of Cities, Republicks, and all States ; this is what Socrates endeavours to maintain inthisDialogue. TheyoungPeopleofthebejiFa milies of Athens, dazzled with the Glory of Ciraon,
Themistocles, and Pericles ; and full of vain A m
bition, thought of nothing but of adhering to theSo
phists, who promised to make 'em verygreat Politici
ans^ and toj>ut 'em into a Capacity of governing the
AthenhhsandtheirAllies. TheirParentswere
tinSur'd with thefame Folly : The wisest os 'em were
thosethatsear'dthe Consequences of this Ambition, andonlydiscoveredtheDangerstowhich theirChil
dren tvere exposed by the Corruption of those that in-
ftruffedYouth. SocratesherediscourseswithaFa therandaSonofthisCharaffer. TheSonaimijnly if}
M>>
? ? 3 51
The Argument of Theages. '
t o m a k e h i m s e l f a g o o d T y r a n t -, a n d t h e F a t h e r d o e s n o t blame this Ambition of his Son, provided he avoided theCorruptionthatreignedatthattime. AlltheBu sinessistofindagoodMafter. Socratesmakesan admirable Improvement of'thisDisposition of theirs, toshew, thatoneMan canneverteachanothertrue
Wisdom, which alone makes M e n govern well ; but that tbespecial favour of God is requisite to this
purpose, withoutwhichallthe EndeavoursofMas ters and Schollars too. ,prove useless ; and this he confirms by Examples. This is the true Subjeftofthk Dialogue, in which we find diverssurprizing Truths whichshallbeexplaind in their place. This Con versation pass'd that year, in which the Athenians were beat at Ephesus by Tisaphernus -, which wat the^thyearofthe<}2dOlympiade, 407yearsbefore thebirthofChrift. Platobeing20yearsofAge,wat then the Disciple of Socrates.
The CharafterofthisDialogue is thefame with that of the two former.
. . -. '. ,? '. ? ? ? ? '. '; ';<? '. . '. '<. -. -? . ? -a. -\. ?
? * ? ? . -i*? . ?
THE-
? ? ':
THE AGES, OR
Of Wisdom.
I
Demodocus, Socrates, Theages.
Demoi. QOcrates, I have a great mind to discourse \j withyoualittleinprivate,ifyouare at leisure ; and ifyou are not, I entreat you to take
a little time for my Sake, unless your Business is very urgent.
Sac Ihavealwaysleisure,andmoretoserveyou than any other Person ; if you have a mind to dis coursewithme, Iam readyforyou.
Dem. Shallwe retireintothePorchoftheTem ple of Jupiter Elutberius ?
Soc. What you please.
{*%ratitht
Dem. * Let us go then, Socrates, Methinksj^J? ljoU
Animals, and evenMan himself are like Plants:asaviour,
Forwewhomanure theEarthknowbyexperiencet>>hinwt* that'tiseasytoprepareallthingsnecessarybeforewe taMA*~
plant\butwhenthatwhichwe haveplantediscomeYbt'EducL up, thecareandpainswe musttakeaboutitisveryth>>of greatandtroublesome. TisthefamewithMen:Toy}. AndIjudgeofothersbymyself. There'smySon;
eversincehehasbeenborn, hisEducationwillnot sufferme torestonemoment, butkeeps me incon tinualfear. Withoutenteringintoanyparticular
* In the Original Dtmodoau speaks like a good honest Cou trey Man, who is wholly taken up with Husbandry: But I don't think it necessary to make roy Translation speak aster that manner.
account
*5i
? ? ij4
THE AGES; or,
account of allthe occasions of Fear Ihave concerning
him, I'll tell you one which has but very lately a$>. p e a r ' d ? , A n d t h a t i s a n A m b i t i o n h e h a s , w h i c h i n
deed is not dishonourable, but is a very nice and
dangerousthing,andmakesmeafraid. He-,would
-fainfalluponthestudyof*Wisdom. Probably
some ofhisCompanions, and some young People of
ourTownwhofrequentAthens, givehimanacconnt
of some Discourses they have heard, which have dis turbed his Brain. For he's so full of Emulation
that he continually torments me with importunate
Intreaties, thatIwould give a piece of Money to
someSophisttoaccomplishhim. *TisnottheCharge
that I fear ^ but I fee thisPassion of his will expose
himtogreatdanger. HithertoIhaverestrainedhim by amusing him with good Words ? > but now that I
supposeIcanbeMasterofhimnolonger; Ithink the best course I can take is to consent to let him take his own course, for fear the Conversation he mayhaveinsecretandwithoutmyknowledgshould corrupthim. ThereforeIamnowcometoAthens toputhimundertheTuitionofsomeSophist-yand 'tisveryhappythatIhavemetyou? ,foryouarethe Person w h o m above all others I should wish to con sultuponthisAffair. IfthereforeyouhaveanyAd vicetogiveme-yIearnestlyintreatitofyou:,and you are too just to refuse me.
Adviceis samd,andthatAdviceisaSacredThing:andifitisSacredin
^oc' But nave y? u not often heard, Det/iodocth;
confeqmntinallotheroccasionsofLife, 'tismuchmorelbinthis; f^! *TM'10 for of all things, on which a M a n can ask advice,
givm: *l>>4t'1'ere isnothing more Divine than that which respects wiithoitgbttheEducationofChildren. Firstthen,letYouand t>i- Iagree, what it is precisely that you desire, and a- Nothingit bout what we aretoconsult, lest I understand one mmdivm tnjng an(j vou another (as it iffay often happen)-,
lelongsto andibattheendofourDiscoursewe bothappear
itJ^friTi *WisdomisaWordthatsignifiesdiversthings,asKnowledg, liono)ce>>-g^ Vestue> Flttfuses-tforthatScieaccwhlchaacheshow
ttogovernStates. "
tidicu-
? ? Of WISDOM. 155
ridiculous to our selves for having talk'd so long without understanding one another.
Dem. You lay right, Socrates,
Soc. I say right, ay certainly And yet I
don't lay so right as I thought, but retract in part ;
foritcomesintomyMind, thatthisyoungMan
may have a desire very different from that which we think he has ? ,which would render us stillmore ri
diculous for consulting about quite another thing thantheObjectofhisWishes. "Tisbesttherefore tobeginwithhim, and ask him what itisthathe desires,
Dem. Yes, certainly, that's the best way.
Soc. But, I pray, what is this fine young Man's Name >
Dem. HisNameisTheages.
Soc. *Whatanexcellent,andiacredNamehave you given him ! Well, then Theages^ you desire to becomewife, andyouurgeyourFathertofindyoua Man, whole Conversation may furnish you with thatWildom, withwhichyouaresomuchinLove?
Tbeag. Yes.
Soc. W h o are those Persons you call wise, are they such as are skillful in what they have leansd, or the ignorant >
The. Such as are skillful.
Soc. What! hasnotyourFathercaus'dyoutobe instructed in every thing, that the Children of our best Citizens learn, as to read, to play on Musical Instruments, to wrestle, and to perform all other Exercises ? .
The. Yes,myFatherhascaus'dmetobetaught allthis.
Soc. Wellthen! anddoyouthinkthereisanyo- ther Science, in which your Father is oblig'd to causeyou to be instructed ?
The. Yeswithoutdoubt.
* The Athenians were very careful to give fine Sacred Name* totheirChildren:ButallName*arefalse, whentheydon'tde scribe the Character of thttfe to w h o m they are given.
Soc.
? ? 156
THE AGES) dr,
Soc. WhatScienceisthat>Tellme,thatImay render you some Service in the Matter.
- The. M y Father very well knows it ; for I have v e r y o f t e n t o l d h i m o f it ; b u t h e is p l e a s ' d t o s p e a k after such a manner to you, as if he did not know what I dehYd. There's no day passes, but he dis puteswithme, andstillrefusestocommitmeto theCare of some skillful Man,
Soc.
But all that you have hitherto said to him, haspastonly between you two. Now therefore takemeforanArbitrator;andbeforeme declare whatScienceitisyouhaveamindtoattain. For if you were willing to learn that Science which teaches how to steer Ships, and I should ask you, Tbeages, what Science isit in which you complain your Father is not willing to have you instructed > Wouldyounotimmediatelyanswerme, that'tisthe Scienceof Pilots>
The. Yes doubtless.
Soc. And if you were willing to learn the Art which teaches how to drive Chariots, would you notinlikemannertellme, 'tisthatof*Charioteers?
The. I should tell you the very fame thing.
Soc. Has that of which you are so delirous a Name, orhasitnone?
The. IbelieveithasaName.
Soc. Doyouknow itthenwithout-knowingthe Nameofit>
The. Iknowit,andIknowtheNameofittoo. Soc. Tellme what itisthen. The. WhatotherNamecanithavethanthatof
_. . .
utlo Science}
rai, Mi Soc. But is not the Art of Charioteers also a Sci< doesnot ence;whatdoyouthink'tisapieceofIgnorance?
frffiimtiy The. No certainly.
S g l S o c - T h e n ' t i s a S c i e n c e ? ? > w h a t i s t h e u s e o f i t ? D o e s
quird after, ltnot teach us to guide the Horses that are fasten'd to a
as S crarcs Chariot ?
i*goingto The. Mostcertainly.
>**"' Soc. And isnot the Art of Pilots also a Science ? The. So Ithink.
? ? *OsWISDOM. ttf
$oc. hitnotthatwhich teachesushow toguideships> The. Theveryfame.
Soc. Wellwhatisthatwhichyouhaveamindto learn, and what does that teach ys to govern ?
The. I think it teaches us to govemMeni. . Soc. What,lickMen?
The. No. ?
Soc. For that belongs to the Medicinal-Art, does. it not> ? ?
The. Whodoubtsit> . . . Soc. Well then does it teach us to regulate the1
Choir of Musicians >
The. Notatalii . ,
Soc. ForthatproperlyappertainstoMufick. The. True.
Soc. But doesitteachustogovernthosewhoper
form theExercises>
The. . N o more than the others. "
Soc. For that belongs to the Gymnastick Art;
What fortofMen thendoesitteachustogovern? Explain your selfclearly asI have done on theother Sciences.
The. Itteachesustogovernthosewhoareinthe . Cky.
Soc. But are there not Sick M e n too in the City ?
The. Without doubt there are, but Idon't meaa them, I speak of the other Citizens.
Sdc. Let'sfee,ifIunderstandwell ofwhatArr you speak, I think yOu don't speak of that which teaches us to govern Mowers, Virie-dressers, Plow- Men, Sowers, and Threshers ; for that belongs to Husbandry. Nordoyouspeakofthatwhichteach esto governthosethathandletheSaw,'thePlane, and the Lathe : for that belongs to the Joyner's Art. But you seeak of the Art that teaches to govern not only these but all other Artificers, and all private:
PersonsbothMenandWomen:Perhapsthisisthe Science you mean. .
The. . 'Tistheverylame, Ihadnodesigntospeak ofany other.
S Sot,.
? ? i58
7PBJGES; or,?
Sec. . Bnt, I pray, answer me, did ffigistbus who kill'd Agamemnon at ii/gtfj,jgovern those sorts of people, ArtificersandprivatePersons, bothJvlenand Women5orothers> ,. i: ,;
The. . He governed ordy su^h as the^e ,. aje there
anyothertobegovern'd? v . ; ;'\l. Soc. DidnotFeleustheSonofEacmU^ewitego
vern thefe zxfibtbU,* ty$&\&n$t fieriffldgr the Son
wCypfelus ruie 'eni at Corinth ? Did not r. rebels Iturn5or? /y. tjie? on0fPcrdiccat, who some few yearsiince
VnT ^qendedtlieThrpneofMfc^o. mq^ alfp. . command
#<<'>><<< thesefortsofPeoplefAnddidnot"-$? tt'Bpiaithg
tyrdoetbe Son of . Pijijlratus, who govern'd jn tiiig. Qty, rule niofthis ourCitizensinljkemanner> ,-, ,<
veryTear.
Tfe; Who doubts it'^
Sue. Tell me, what do you call + Bach, the Sybile and our'Ampbilytus j when you zwft(4 denote their
pvfesBon. ? _rs;v
;Tbt\ What mould we call 'em but Peyiners)
Sac. Verywejl. Anfvjjermeaftefthg%memari ner about these: What do you call iiifpia^ and Per/anJe/\ when you would denote their profession by the Dominion, they Exercise ?
The. Tyrants, Ithinkjwhat otherName canwe
give 'errr* :
? ? Soc. Then every one who 4efoes to command all
tee People in this City, desires to acquire a Domi nionlike-theirs,aTyrannicalDominion, andtobe come a Tyrant. The. I think so.
*Hipphs, tht$onofPisiflratnsviaiTyramo{Atbmsfouryan> according to Timcydidts he succeeded his Father, and not Hippae thm. After he had reigned 4 years he was banished ; and 20 yearsafterhieExilewaskill'dactheBattleofMn^tbtm, where he bore Arms for the Persians.
? f BackwasaProphetwholongbeforeXerxesmade aDescent into Greece, predicted to the People all that should befal 'em, Herodotus relates some of his Prophesies in his VIII Book ; and looks upon 'em to be soformal and plain, since? theirAccomplish ment, that he says, he neither dares accuse these Oracles of sals- hood himself, nor suffer others so to do, or to refuse to give Cre ditto'em. AristophanesspeaksofthisPcrinerinhisComdy0] race. AsforMphilytus,Iknowsothingofhim.
?
Soc.
? ? Of WUVQM. 259
'Soc. This then is the Science with which you are ibmuchinLove.
The. . That isa natural Consequence jofwhat I have said.
Soc. Y o u are a Villain ! D o y o u desire to b e c o m e
our Tyrant ; and have the boldnets to complain that
your Father does not put you under the Conduct of
feme Person that may qualifie you forTyrany?
$Andyou,Demodocus;whoknowyourSon'sAmbi-
Q % and have wherewith to:fend him to be accom-
pltfo'd in this fineScience which he desires, are not y o u a f h a m ' d t o e n v y h i m t h i s H a p p i n e s s ? , a n d n o t
to provide him tome great Master ? But since he << o w c o m p l a i n s o f y o u , a s y o u i e e , i n m y P r e s e n c e ;? letusconsider-whithertosendhim, andifweknow any one whose Conversation may make him an ac- complish'd Tyrant.
Dem. Socrates,IbegofyouforGod's,sakeletusD . considerittogether. Foronsuchanoccasionasthisduals'
we have need ofgood Advice.
Soc, Hold a little, let us firstknow ofhim what
he thinks of the Matter.
Dem. You may ask him what you please.
Soc. Theages, if we had to do with Euripides,
who somewhere says,
Wife are the Tyrantsjxho with tV iv/fe Converse.
andshouldaskhim,Euripides, inwhatdoyoufay Tyrants become wife by the Conversation of wise Men ? Ifinsteadofthatheshouldtellus, Wifearethe'Plow-men, zvbowitht)fwifeConverse, we should not fail to ask him, in what are rhe Plow-men render'd wife ? Do you think he would give us any otljer answer than that they are render'd wise in that which belongs to Husbandry ?
The. No:HewouldgivenootherAnswer.
% This isan Ironie of Socrates founded on what Dtmodic*s said acthebeginningof thisDiscourse, vi\. thathisSon had an Ambi tionthatwasnotdishonourable. MarjiiutsRinniuand DrSims were equally mistaken here ; and not perceiving the Ironie corrup ted this Passage by their Trans! ition.
ibUheira. ist-,*>hich
stSS*'-* calls"""'
,
S2 Soc.
? ? 160
THE AGES }or,
Soc. Andifheshouldtellus,
Wife are the Cooks, who with the wife Converse, andweshouldaskhimwhereintheyaremadewife? What do you think he would answer ? Would he not say they are made wise in the Art of Cookery ?
The. Without doubt.
Soc. And if he should say,
Wife are the Wrefllers', who with tV wife Con
verse: '?
Would he not upon the Repetition of the same
Question give us the fame Reply, that theyare made expertintheArtofWrestling? The. Yescertainly.
Soc. Thisbeingso,sincehetellsus, >
Wife are the Tyrants, who with tV wife Con verse :
. If we should ask him, Euripides, in what are those Tyrants render'd wise ? What answer do you think he would make us? in what would he make thisWisdomconsist? The. IprotestIcan'ttell.
Soc. Shall I tell you then?
The. Withallmyheart,ifyouplease.
Soc. He would say they were made wise in that
Art which Anacreon tells us, * the wife Callicrete knew perfectlywell. Don'tyourememberhisSongs?
The. Ido remember it.
Soc.
