No More Learning

? 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? . '? >. ? . . It. ,. . ';-. -<<? ? >i-r.
** Alcib,
? ? OstheMatureofMan. 199
jllcib. That is certain, ?
Socrat. By comparing therefore our Condition withtheirs,letusfeefirstof alliftheKingsof Lacedemonia, an4 the King of Persia are of mean
erBirththanwe:Don'twe knowthattheformerAcf,cnK_ descend from Hercules, and {he latter from Ache- Des, the m e ties, and that Hercules and Achemenes descend Sen o/Fer-,
from Jupiter ?
AlciB. And does not our Family, Socrates, de scend from Euryfaces, and does not Euryfaces carry his Line up as far as Jupiter ?
Socrat. * And does not ours, my dearAlcibiai. es, ifyoutakeitthatway, descendfromDedalus>and
does not Dedalus likewise carry us back as far as. Vulcan Jupiter's Son ? But the difference between them and us is, that they reascend as far as Jupiter by a continual Gradation of Kings without any In terruption : The former have been the Kings ofAr^
gos and Lacedemonia, and the latter have always reign'd in Persia, and have often posTess'd the Throne. of Asia,asthey donow, whereas our Ancestors were. onlyprivatePersonslikeus. AndiftodoHonor to your Ancestors, you were oblig'd to shew Artax- erxes the Country of Euryfaces, or that of Eacus,
? cus'
whichisstillmoreremote, whatoccasionoflaugh terwouldyounotgivehiminpointingouttohim
two little Islandsnot much bigger than one's hand >Eginii<*M Since then we are oblig'd to give place in point ofs,llaWm^
birth ; let us fee if w e are not likewise inferior to 'eminrespect;ofEducation. Haveyouneverbeen told what great Advantages the 'Lacedemonian Kings have in this, whose Wives are kept publickly by the Bpbori, that they may be certain, as much as 'tis
possible, that they produce no Princes but of the lace of Hercules > And the King of Persia is sofar- )eyond the Kings of Lacedemonia in this respects
that it has never yet been so m u c h as suspected, that the Queen could have a Child that might not be
* This isa piece of Ralleryof Socrutes, as we shall see when, wecome to hisEmyfkm.
'*' >>O4 the
? ? %op
7he FirftAlcibiades ; or,
theKing'sSon. Therefore(heisnotguarded;all theGuardsIhehasareTerrorandMajesty, When (lieisdeliver'dof herfirstSon, who isto succeed t o t h e C r o w n :, a l l t h e N a t i o n s t h a t a r e s p r e a d o v e r that great Empr\ce celebrate his Birth ^ after which that day is annually one of their greatest Festivals $ in all the Provinces of Asia there are then nothing butSacrificesandFeasts;whereaswhenwe areborn, m y d e a r A l c i b i a i e s ? , 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.