No More Learning

Soc. And the Graziers do many good things, but
the Principal is that of supplying Mankind with food by theirLabour. Eut. I grant it.
Soc. Well then, of all those good Things which the Gods operate by the Ministry of our Holiness, what isthe Principal ?
; Eut. Ijustnowtoldyou,Socrates^thatthereneeds moretimeandpainstoarriveat anaccurateknow ledgeofalltheseThings. AllthatIcan*tellyou in general, is, that to please the Gods by Prayers andSacrifices,isthatwhichwecallHoliness. And 4 inthisconsiststheWelfareofFamiliesandCities, whereastodispleasetheGods, isImpietywhichut terly mines and subverts every thing.
'Soc'. Indeed, Eutygbron, you might have told me whatIask'dinfewerwords,ifyouhadpleas'd; 'Tis easy to leeyouhave no Mind to instructme,for when vou seem to'bejuft in theway todo it, you present-' fystrikeoffagain;Ifyouhadbutanswer'dme aWord more, Ihadverywellunderstood*heNatureofHo- lipels. Butnow, (forhethatasksmustfollowhim w h o is ask'd) don't you fay, Holiness is the Art of sacrificingandprayirg> :Eut. YesthatIdp.
' ' t { c c . T o s a c r i f i c e , i s t o g i v e t o t h e G o d s . . ,' T o p r a y is to ask of 'em. ' . Eut. 'Tis right, Socrates. '? :
* I<< what the Sasetv cr Ruine of Families, Cities and States coefifis,evenbytheConfessionoftheblindestPagaar, -N
^'? '. r. s,-. >>. ,? . ! . ? 4. u-? ;? ;. ? ',. . . >>,',. i? i. -. Sec.
? ? Of HOLINESS. ipj
"* Soc. ItfollowsthenfromyourDiscourses,thatafourth Holiness is * the Science of giving to the Gois,and Dlfijtie't I
asking of them. * % % ? . Eut. Socnites, youperfectlycomprehendmymea-butthermh
ing. ofvhich Soc. TisbecauseIaminlovewithyourWisdom,ff'f'(R)
andgivemyselfupentirelyto it. You need notdidmm- fearthatIshallletone of your Words fall to thederstand. Ground. TellmethenwhatisthisArtofpleasing
t h e G o d s ? D o y o u f a y it is t o g i v e to. ' e m a n d t o a s k of'em>
Eut. Most certainly.
Soc. To ask well, must we not ask such things aswehaveneedtoreceiveofthemI
Eut. And what then ?
Soc. And to give well, must we not give them in exchange suchThings as they have need to receive. ofus? ForitwouldbeaFollytogiveanyonesuch Thingsashedoesnotwant, butareentirelyuseleis to him. Eut. You say very well.
Soc. Holiness, m y dear Eutypbron, is then a kind of Traffick betwixt the Gods and Men.
Eut. Letitbeso, ifyouwillhaveitso.
Soc. Iwouldnothaveitso,ifitbenotso:But tell
me,what advantage do theGods receivefrom the Pre
sentswhich we make 'em? For theadvantagewe de- All th(
rive from them is very evident since w e have not the Goods of
leastGood, butwhatprocedsfromtheirLiberality. Mencome- O f what advantage then are our Offerings to the Gods ? irm Gcd'
Are we socrafty, as todraw allthe Profit ofthis
Commercetoour selves,whiletheyderiveno. Ad
vantage from it ? Eut. Socrates,doyouthinktheGodscanever '?
draw any advantage from the Things they receive fromus?
* ThisfourthPefinitionisadmirable. SotHttisdesignsbyitto shewthatHolinessleadsustoaskofGod, hisSpirit,hisAssistance andGrace;andtoaskevenourselvesofhim;for'tisonhimour veryBeingdepends; andthatitalsoengagesusto. giveourselves tohim. AndthismakesupthewholeofReligion.
U4 Soc.
? ? |5>>4 EUTr<PB<HON-, or,
"" Soc. Towhatpurposethendoall'purOfferings
serve?
Eut. They servetofignifieourVeneration,and
Respect to 'em, and the desire w e have to please 'em.
Soc. Then Holinessdoes no^ profit, butplealethe Gods? ? -? "? ? "?
'? Eut. Yes without doubt.
Soc. Then that which is Holy is only that which pleasestheGods. '"''''v
? 'Eut. 'Tis only that.
Soc. When you speak thus to me, do you won der that your Discourse is not fix'dand steady ^ and dare you-'accuse me ofbeing the Beda/us, thatgives itthiscontinualMotion^You1,Ilay,who area thousandtimesmoreingenious than thatgreatArtist,
and give your Words a thousand different Turns >
Don't you find that your Discourse1makes only a
Circle. Yourememberverywell,thatthatwhichis
Holy and that which is agreable to the Gods were
not counted the fame Thing by. us just now y but
wereacknowledg'dtobeverydiflerent, Don'tyou rememberthis'>? :-? ;- ? ?
Eut. ' I do.
Soc. Well, and don't you consider that you now
fay/ that which is Holy is that which pleases the
? ods. Isnotwhatpleases'emagreableto'em> :Eut. Mostcertainly. ? - ?
Soc. Then oneofthesetwo Things'must be grant
ed. Eitherthatwedidnotwelldistinguishjustnow;
or if w e did, that w e are n o w fallen into a false de finition. ': ' ' '? '" l
Eut. That'splain.
Soc. Then we must begin all again, in our enqui ry after Holiness ^ for I shall hot be weary nor dis- courag'dtill you have infbrm'd me what it' is. I kg youwouldnotdespiseme;butbendyourMind, with all the Application ydu can' to teach m e "the truth, foryou know if, ifany Jylanalive does ; and Iwillnotletyougo, likeanotherProteus,'tillyou
haveinstructedfat. Forifyouhadnotaperfect '""" ? '*>? ---. u'ii . J ;? _? ? . Know
? ? Of HOLINESS. 297
Knowledge of what is Holy and Profane, doubtless
you would never for the lake of a wretched Far mer haveundertakentoaccuseyourFatherofMur
der,when'thegoodoldMan Hoops undertheBur- 'denofAge, andhasalreadyoneFootintheGrave:
Butwouldhavebeenieiz'dwithHonourtofeeyour Whatit<< selfabout to commit (itmay be) an impious Act. tosearGod, iaiwouldhave-fear'dtheGods, andrespectedMen. ^ftm
So that I cannot doubt but you think you know per fectlywell,whatHoliness,anditsContraryare. In form m e therefore, most Excellent Eutypbron, and do not hide your Thoughts from me.
Eui. We'llreserveitforanothertime,*fornowoi/f"*. **<<
Iam alittleinhaste, and 'tistime forme toleaveyou. fhkSHper- ' Soc. Alas, my dear Eutyphron, what do you la-stUms " tend to do ! This hasty Motion of yours ravishes Man, he is fromme thegreatestandsweetestofa'll'myhopes. i*P. C0Bs0,m-
For I ttattefd m y self, that after I had learn'd b i ^ f you,whatHolinessis,anditsContrary, Ishouldeasi-thingshim.
ly have got out of Melity^ hisClutches, by making/*'/ capable it plainlv appear to him, that Eutypbron had per- ? ftacl~'ins
fectly. instructedme inDivineThings, thatIgno-Jjfm raneeshouldnever more prompt me tointroduce{*<<*>him- ofmy oneHeadnewOpinionsabouttheDeity;and/<<'/. thatmy Lifeshouldbemoreholyforthefuture.
* TheAncientsinformusthatEutyphrongotsomeadvantageby this Conversation of Socrates: for he drop'd his Prosecution, and SethisFatheralone. By which'tiseasytosee,thattheseDia-
oguesofPlatowerenotmadeuponfeign'dSubjects, buthada verytrueandrealFoundation, aswell asthosewhichXenophonhas preserv'd to us,
An
? ? *9*
An Abridgment <t OF THE
First ALCIBIADES, OR
OftheNatureofMan.
Alsibiadeswis oneofthemostambitiousandmost HaughtyMen intheWorld. HisBirth,? his
Beauty, hisRiches, andtheCreditofhisTutorPe- ric/es, had so puffed him up, that, he thought noPersonsoworthyashimselftocommandtheA- theiiians, and to go to their first Assembly to get himself declar'd theft Captain-General. His proud and arrogant Carriage had driven away all his Lov ers, who being taken only with his Beauty, were at length discourag'd by the cold Reception he gave 'em. Socrates was the only Person, who loving him more trulythantherest(for heloy'dhim only to make him vertuous) could never be wearied out: This makes the beginning of this Dialogue.
Socrates tells Alcibi'ades\ that he doubts not but ,he is surpriz'd to see, that as he was the first, so he is
also the last of his Lovers : and that tho he was ne vertroublesometo. him, duringhistenderYouth,he should now follow him every where to discourse withhim, withoutfearingthe samedisdainfulTreat mentwhichhegavehisRivals. Alcibiadesconfes ses, he thinks it strange thathe mould persist in his Affection, and that he can't comprehend upon what Foundation he builds, that he should have any Hope remaining,afterallhisRivalshadlosttheirs. So- cratestellshim he'llgivehimanAccountofhisRea
sons,
? ? First Alcibiades, ipcj
sons, tho itbe a difficult thing to speak to a,Person whomoneloves,andofwhom oneisnotbelov'd. "Hetellshimthen, thatifhehadseenhimlikelyto: spend his whole Life in Softness, Laziness, and all the Amusements of Youth, he should have ceas'd lovinghim. Butthatashesawhimpassionately- aspiring after Glory, the love he bore to him was r e n e w ' d a n d a u g m e n t e d -, t h a t h e c a m e t o o f f e r h i m ail necessary Helps,because of all the Lovers he had had, he was the only Person who was able to serve him in his Ambition ; and that by this means he
might know the difference between such as love on lyCorporalBeauty, thatfrailandwitheringFlow er,and one that loves only the Beauty of the Soul, which being perfect is the true Image nf the Deity.
ThisgreatPromisefixestherestlessHumor ofthis ambitious young Man, and disposes him to hear what he had to fay.
Socrates immediatly throws him into the midst of that Assembly, whether he was going to get himself declar'd General of the Athenians ; and with abun dance of address, shows him, that instead of that greatAbilitywithwhichhefiatter'dhimself, hehad indeednothinginhimbutthePrejudices ofhisYouth, accompanied witha great-dealofArrogance and Pre
sumption. WhenyouareinthatAssembly(sayshe) you'll rife up to speak without doubt of fuchThings asyouknow ratherthananyotherMatrers-,forother wisehowcouldyoupresumetospeak? ButaMan knows nothing but what he has either found out himselforlearn'dofsomeotherPerson. Idon't know any thing that you have found out your self, your Knowledge is not by Infusion ; and all the Knowlege you have learn'd, is only to write, to play on the Musick, and to,perform your Exercises,' and none of these Things are talk'd of in the Coun cil. Thereforewhenwillyougo? andwhatwill you go for^ It must not be when they discourse of Buildings ; the meanest Brick-layer would speak
letterthanyouon thatSubject:Normust itbe ? . when
? ? ? 3oo
An abridgment of the
when they are considering any Prodigies, or any
Point of Divination, for that's the Business of the D i v i n e r s ? , a n d s o o f o t h e r T h i n g s ,
Alcibiadesbeingpress'd, answers, thathe'llspeak ? when the Athenians deliberate on their Affairs.
The Matter then in Question, is how to explain whatismeantbythe AffairsoftheAthenians.
Akibiades fays, 'tisPeace and War, and all that belongs to the highest Politicks.
Then, itmustbe (repliesSocrates) when theyare consideringwithwhom, andatwhattime'tisbestto beatPeace,orWar. ButasMastersinallArts and Sciences seek what is best and most convenient-, soinPeaceandWar, thatoughttobesoughtout which isbestandmostadvantageous,thatistofay, most Just-, and in order to find it, 'tis necessary to knowinwhattheseconsist. Inwhatthendothey consist >
Alcibiades knows not what to anlwer. How ! (fays Socrates^) Are you going to the Assembly of the Athenians to give 'em your Advice about Peace and War, and yet know not why War or Peace should bemade?
,
Alcibiadesanswers, that War is made, either to repel some Insult, or torecover some Good.
This is something(saysS^r^j)but'tis not all. For 'tis necessary toknow,*whether theEvil that is done us, isdonejustlyorunjustlyionthisKnowledgede pendstheknowledgeofwhat isbestandmostadvan tageous -, that which isBest being always most Just. SothatontheseMatterswe oughttohaveanexact Knowledge ofJustice, andtokeepitalwaysinview; andthisisathingofwhichyouareignorant, forof whom shouldyouhavelearn'dit>
Justice (replies Alcibiades)may be known without a Master.
Yes,says5^^^j, provided it be sought after: But noManseeksforwhathethinksheknows;andat ever^rDegreeofourAge wethinkwe know what Justice is, because we, speak of k throughout the
whole
? ? FirstAlcibiades;
3o 1
wholecourseofourLife, andnothingismore com mon than to hear Children complaining of the WrongsandInjuriesthataredone'em. Sothatwe continually speak of Justice without having learn'd what it iseither of our selves or others, and conse quently without knowing it
Alabiadesthinkstoextricatehimself outofthis Difficulty by saying he learn'd itofthe People.
That'saverybadMaster, faysSocrates, how mould
the People teach what they know not themselves ?
They have no Knowledge of Justice but by their P r e j u d i c e s , a s y o u h a v e ? , a n d o n e c e r t a i n s i g n t h a t
they areignorantofit,is,that,theyarealways at varianceonthisSubject, andthat'tisthisdifference alone that causes the Wars that desolate the World. For ifthePeoplewould agree aboutwhat isJust,and Unjust, they would always live inPeace.
Alcibiades endeavours toget rid ofthis Difficulty, in saying that 'tis rarely deliberated in Councils w h e therathingisJustorUnjust, butonlywhetheritbe Useful ; for Justice and Utility (says he) are not al ways the fame things : Seeing some notorious Acts ofInjusticehavebeenvery advantageous;and a great many Persons have been destroy'd for having acted
justly. WhichistootrueaDraughtofthePoli ticksofmostPrinces. Socratesrefutesthismischie vous Opinion, and shews, that an Action can't be u s e f u l a n d a d v a n t a g e o u s , u n l e s s it. b e C o m e l y a n d J u s t . H e firsts tells him, he could prove to him, by the fame Arguments that he had us'd, that he knows not what is useful any more than he does what is just, since he had neither learn'd itof any one, nor found itoutofhimself. ButnottooffendaPersonso nice and tender j (for Alcibiades being accustom'd to the diversified and florid Discourses of the Sophists,
did not like to hear the fame thing twice, but lov'd Change and Variety in Language as well as in his Clothes) Socrates takes another Course, and asks him, ifthat whichisComely orHonourable isalways good, orwhetheritsometimesceasestobeso.
Alcibiades
? ? [02
An Abridgment of the
Alabiadesarrfwers,thatthereare Comely andHo
norableThings which aresometimesEvil. ForEx
ample, ina Battle, whenaMan succours hisFriend
and is kill'd in the Action,this Action is Honourable ,
but'tisFatal. AnotherabandonshisFriend, ande- scapesdanger? ,thisActionisEvilbut 'tisuseful.
Socratesanswers, thatthesuccour aMan gives his Friend is, that which is calFd Valour, which is athingquitedifferentfromDeath, andthatthere foretheseoughttobeconsider'dseperately. Sothat t h e Q u e s t i o n is w h e t h e r V a l o u r b e a G o o d o r a n Evil.
Alabiadesanswers, that'tisagreatGood, and that he would not preserve his Life upon the Condition ofbeing a Coward.
Then(says&Krrfto)you confess that Cowardiscisa
greater Evil than Death : So that Valour is a greater
Good than Life, and consequently the Action of
succouringone'sFriendisgood,consider'dasabstracted
fromallitsconsequences-,ifitisGood itisHonour
able, anditcan'tbeHonourable, withoutbeinguse
ful ; for whatsoever is Comely isGood, and that
w h i c h i s G o o d i s U s e f u l :, t h e r e b e i n g n o t h i n g t h a t
is C o m e l y and Honourable that can be Evil so far as itisHonourable ? ,nor any thing which isShameful,
thatcanbeGood sofarasitisShameful,whichhe proves by this invincible Argument : Those that do goodActionsarehappy :Men can'tbehappy butby thePossessionofGood; thePossessionofGood isthe Consequence of a good Life $ therefore Happiness necessarily attends those that do good Actions ; so that HappineiS is a Comely and Honourable Thing,
and consequently that which isgood, that which is comely, and thatwhichisuseful,areneverdiffe
rentonefromanother. ThereforeJusticebeingCome lyandGood can'tbeoppos'dtoUtility; . ?
Alcibiades not only grants all these Truths ; hxitii thePersonthataffirms'em';forheis convinfc'dby himself and 'tis himself that makes the'Answers. He thereforeadmireshow itcomestopassxh. itth6 Things about which Sctrates interso'gates'hist! ,appeaf
? ? Ftrjl Alcibiades? 30$
to him with quite another aspectthan they had done before:Hereupon heaskshowitcomesabout,that upon the fame Subject he is forc'd to answer some timesafteronemanner, andsometimesafteranother.
Socrates informs him that this proceeds from his
Ignorance, because we never contradict our selves
intheThings we know;but'tisimpossibleforthe
Mind not to errinthoseThingsofwhich we are
ignorant. Butthisdoesnotariseabsolutelyfrom Ignorance? ,since'tiscertainwe nevercommit any
Fault in Things of which w e are ignorant, provided w e k n o w o u r o w n I g n o r a n c e -, b u t i t s p r i n g s f r o m a conceal'd Ignorance, when we think we know what
indeedwedonotunderstand. Andthiswasexact lytheCaseofAlcibiades, whowasgoingtointer meddle with Affairs of State in which he had not beeninstructed. AdeplorableCondition! Butsuch aswascommon to him withalmostallthathadgo vern'dtheAthenians, onlyPericlesperhapsmay be excepted.
Alcibiades observesthatPericlesdidnotarriveat so great a Capacity ofhimself , but had acquir'd his great Abilities in the Conversation of Philosophers andPoliticians. Forstill(fayshe)asoldasheis, he converses with Damon the greatest ofall our Po liticians.
Socrates, who perceivestheTendencyofthisAn swerofAlcibiaies, insinuatestohim, thattheCom panyofthosegreatMen wasveryusefulforthe, Acquirement ofVertue,inwhichtrueAccomplish mentaloneconsists. AndthisheprovesbytheEx ample ofPericleshimself,whohadnotbeenable to teach his o w n Children any thing, a sure sign that Vertuecannotbetaught, andthathehimselfhadnot learn'd it from Men, because "tis the Gift of Gcd, and there is nothing of Good in us, but what he implants j but this being too general a Question he reserves itto be treated elsewhere,and confining him selftohisSubject, hecarriesonhisDesign, which istoconfoundthePrideofAlcibiades. Therefore
he
? ? j04 Jn Abridgmentof the
he asks him how he intends to dispose ofhimself; Alciblades answers, that hell endeavour to get himself instructed ; but at the same time gives him
1to understand, that since they who then concern'd
themselves in Affairs of State were most of 'em ig norant Persons, he should not be obliged to give
himself"so much trouble to excel 'em ? , and that
since he had good Natural Parts itwould be an easy matter for him to out-do 'em:
Socrates amaz'd at the baseness of this Sentiment, whichisbuttoocommon,givesMm anadmirable Lessonuponit. Herepresents-tohim,thatnothing ismoreunworthyofagreatMind,thanforaMan topropose tohimselfonlytosurpassignorantPeo ple and Slaves : That a Statesman will never serve his Countrey well, if he is not a greater Man, not onlythantheCitizenswhom hegoverns,biitalso than their Enemies j that the Athenians being com monly in W a r with the Lacedemonians, or the King ofPersia ; he ought to strive to excel those Enemies in Capacity and Vertue.
AlcibiadeslikeayoungSpark fullofVanity^asks ifthe Kings of Lacedemonia, and the*King of Persia were not made like otherMen.
Socratesshewshim, thatifitwereso, heought toformagreatIdeaof'eminhisMind5 thatsohe mighttakethegreatercareofhimself, andrender himselfstillmoreAccomplish'd. Butthattherewas solittleTruthinthis,viz-, thattheyweremade like other men,that no Persons in the world seem'dsogreat as they, either for Birth, or Education, or the extent of
theirDominions. And tomortifyAlcibiadesthemore, . he Opposes the manner of his Birth and Education to thatoftheKingsof'Persia: WhenaKingofPersia is born (fays Socrates) all the People that are spread overthatvastEmpirecelebratehisNativity, and afterwardsthatDayisannuallykept asoneoftheir
greatestFestivals, sothatinalltheProvinces. of Asia, nothingistobeseenbutSacrificesand. Feasts. -' Whereas (fayshe) when we areborn, my DearAl-
abiddesi
? ? First Alcibiades.
3 0 5
cibiades, that Passage cf the Comtek Poet may be applied to us.
%he ~Newsfcar. ee to our nearest Neighbours comes-. When the, Child is born he is nurs'd under the Con ductofthemostvertuousEunuchs, who snapsand fashionhisBody. When heisabout sevenYearsofAge
they begin to let him fee Horses, and to put him
undertheCareofQuerries. HeperformshisEx
ercisestillheisfourteen, audfromthatAgethey
give him four of the greatest, and most vertuous
LordsoftheCountry/ ThefirstteacheshimPie
ty; the second forms his Mind to Truth and Jus1
ticej. thethirdinstructshim tobefree,. andtocon quer his Passions ? , and the last teaches him to de
spise Dangers and Death: For if a King should be fearfulhewouldbecomeaSlave. Whereasyou Alcibiades, have been brought up by a vile Thraci- anSlave, who wasgood forno otherOffice,because of his extream old Age. As for Riches, there is still as great a Disproportion ; the Lacedemonians
being richer than all Greece together, and yet hav inganEstatebutlikethatofaprivateMan incom parisonoftheKingofYerfia. Infine(sayshe) there is so great a disparity in every thing, between these Kings and you, that if one should go and tell theMotherofKingAgis,ortheMotherofArtax-
erxes, that a Citizen of Athens, nam'd Alcibiades, waspreparingtogoandmakeWarintheirCoun try, they would certainly imagine that long Exer cise, great Experience, and a consummate Wisdom hadinspir'dyouwithsogreataDesign. Buthow would they be surpriz'd, if they should ,be told that 'tis no such Matter ! that you are you;ig, ignorant and presumptuous ; that you never would take care to cultivate your Mind, and that you have no other Fund to carry on so great a Design, but your Beauty, your fine Shape, your Extraction,
your Riches, and the Advantages of a happy Genius ! They would look upon you as a Fool, because in all these things the Lacedemoni-
X ans
? ? io6
An Abridgmentofthe
ansandPersiansinfinitelysurpassus. Isitnota
very shameful thing, that the very Women among
our Enemies know better than you your felt what
you ought tobe, to attempt to make War against
'em with any hope of Success? Don't think there
forethatyouhavetodowithordinaryMen. But
imagine you have the greatest Project in the World
inyourheadj andeitherrenounceyourAmbition,
or rouze irom this Stupidity into which you have
castyour ielf. The Glory with which you are so
much charm'd is not acquir'd without a great deal of Toil and Labour ? , and if you would attain it
? you must take care of your self-, that is, you must
endeavourto become very good. ButsincetheWordGoodisageneralTerm,that
signifies several very different things, the Question is in what such a M a n as Alcibiades ought to endea vour tobecome good. He answers, that'tisindoing those things which the best Citizens ought to do. The best Citizens (he fays) are thole whom we callwife and prudent -,and Wisdom and Prudence are necessary to all Arts : Thus the Answer of Al cibiadesisyettooindefinite. Who thenarethebest Citizens ? Alcibiades again answers, that they are those who know how to command Men that live . under the same Government, who mutually assist e a c h o t h e r -, b u t w h a t i s t h i s S c i e n c e t h a t t e a c h e s howtocommandMenwhomakeoneandthefame PoliticalBody, andwhatisitsend? Alcibiadesfays *cis good Counsel, and that the end of governing
w e l l is t o p r o c u r e t h e W e l f a r e o f t h e P e o p l e . Socrates asks him what ought to be done to go vernaStatewell. Alcibiadesanswers,thatAmity
and Concord should be made to reign in it.
The QuestiontheniswhatArtproducesthisAmi
ty orConcordinStates. Alcibiadesanswers, that thisisbrought about when everyMan minds his own Bufineis.
ThisisnotasufficientAnswer, andSocratesre- futes it with a great deal of Address and Solidity,
? ? FirstMdbhdesl io;7
byshowing that when every Man onlymindshis own Affairs, Amity can't be among 'em, because there'snoConcord. Forhowshouldtheyaccord about things which are known to some of em, and unknowntoothers?
Alabiades is so embarrass'd that he is oblig'd to deny a Truth which he had before acknowledg d, and to confess, that when the Citizens do that which is just, yet they can't tell h o w to love one a- nother. HedoesnotfeewhatSocratesaimsat: HisDesignistoshew, thatwhenMen onlymind theirAffairs, theytakecareonlyofwhatbelongs to themselves, and so confine themselves to the knowledg ofparticularthings,anddon'tascendto that of the Essence of universal things, the only knowledg that produces Charity the Mother of U- nion and Concord : Whereas the knowledg only of particular things, produces Disorder and Division.
So that to make Concord reign inaState, 'tisnot
enough that every one takescare of what appertains
to himself, he must also take care of himselt ;these
beingtwoverydifferentArts. FortheArtbywhich
we takecareofourselvesisnotthefamewiththat
bywhichwetakecareofthatwhichappertainsto
us. Now totakecareofone'sselfistoknow
One's self: But what is it to know one's self? Just
asanArtificeruseshisTools,soaManmakesuse
ofhisBody. SothattheBody isnottheMan,
fortheBodycan'tuseandgovernitself. Noris
the Compound the Man, for if one of the things
of which we arecompounded does not govern, 'tis
impossiblethey should governbothtogether:And
consequently, since neither the Body, nor thecom
pound of Soul and Body together are the Man, it
must be the Soul alone :Tis then only necessary that
weknowtheSoul,andtakecareof that, ifwe
wouldbecometrulywise. ;Fortotakecareofour
Bodies is to take care of what belongs to us ; but to t a k e c a r e o f o u r S o u l s i s t o t a k e c a r e o t o u r s e l v e s ? ,
to be employed with the Care of amassing Riches, is X2 to
? ? 108
An Abridgment of the
toleemploy'd about things still more remote thah those that appertain to us. Thus they who love Alcibiades his Body, don't love Alcibiades himself butthatwhichbelongstoAlcibiades. ToloveAl cibiades is to love his Soul, to love that w h i c h is h i m self,andnotthatwhichbelongstohim. There forewe feethosethatloveonlyhisBody,retirefrom him When the Beauty of this Body is fading j and thosewholovehisSoul,donotceasetolovehim as long as he is vertuous, and labours by thisMeans
to render himself as lovely as possible ? , and this
(fays Socrates) is the Cause of the Inconstancy of my Rivals, and of my Steadiness.
But what must we do to come to the sight and knowledg of our Souls ? Socrates speaks divinely toAlcibiadesonthisoccasion. AsourEye,(fays he) can't fee it self but in the Objects that repre sentit,orinanotherEye; thatis,inthatpart of the Eye, which is the most excellent, namely that whereintheSightis:SotheSoultofeeandknow it self, must view it self in that part of the Soul in which Wisdom a"nd Vertue are generated, <Jr rather
in that Soul, of which ours is but the Image, and inwhichWisdom,Vertue andPrudencearefound intheirsovereignPerfection,thatis,inGod. For 'tis by this means only that the Soul can k n o w God, and her Self, which istrue Wisdom. When (he knows her self, (he'll also 'know what belongs to h e r ? , f o r w e m u s t f i r s t k n o w o u r S e l v e s b e f o r e w e canknowwhatbelongstous. Shelllikewiseknow whatever respects the things that belong to her, and whatrespectsthethingsthatbelongtoothers. For one Art is sufficient for all this, and this Art is the true fort of Prudence.
He therefore that is ignorant of himself, is igno r a n t o f t h a t w h i c h a p p e r t a i n s b o t h t o h i m s e l f a n d ci thers, and not knowing what belongs to others, he knows notwhatbelongstotheCommon-wealth, and consequentlycan'tbeagoodMinisterofState. Nay heisnot'capable togovernaFamily,norsomuch as
to
? ? Ftrji Alcibiades. 309
t o c o n d u c t h i m s e l f , f o r b e c a u s e h e is i g n o r a n t , 'tis i m possible but he must commit faults; in commiting faults, he does ill,1indoing illhe ismiserable, and renderstholemiserablewhoobeyhim. Thushewho is not wife or prudent cannot be happy, and he whoiswickedcan'tbutbemiserable. Sothatthe happiness ofa City depends neither on its Riches:, nor the strength or* its Fortifications, nor the great
number ofitsTroops,noritsGalleys,northemagni ficence of its Arsenals, but on Vertue, without which there is nothing but Misery in the World.
Therefore to govern a State well, 'tis necessary to provide Vertue for those that compose it, and to en deavourtocommunicateitto'em. Andcon sequently,Alcibiades,tosatissieyour Ambition, you oughtnottothinkofacquiringgreatDominion and exorbitantPower, eitherforyourself*,oryourRe- publick, butthatJusticeandPrudence forwhichyou havesomuchoccasion. Forwhileyou,andothers actjustlyand prudently,you'llpleaseGod, who is the Source oftrue Felicity $ and you'll govern your s e l f a f t e r t h i s M a n n e r ? , i f ( a s I j u s t n o w t o l d y o u ) you constantly look upon the Deity, that Light in which alone you can know your selfand all that be longstoyou. Butifyougovernyourselfunjustly,
and turn away your Eyes from the Deity to unite yourselftodarkObjects,you'llneitherknow your your selfat all, nor the things that belong to you : And your Actions will be nothing but Works of Darkness ; and the more Power you have, the more unhappy youll be. Alcibiades can't dissent from thesegreatTruths. ButSocratesdoesnotstophere; but gives the finishing stroke to mortifie his Pride inaskinghim,whetheritisnotmorefortheAd-, vantageofthosewho arenotyetenduedwithVer- tue,to obey such as are betterthanthemielves,than to be abandon'd to their own Conduct-: And (lays he) is not that which is molt profitable most beautiful, and that which ismost beautifulmolt becoming, andfutable>Alcibiadesagreestothis. Then(fays
X 3 Socra-
? ? p o
A n Abridgment of the First Alcibiades.
Socrates) "tis becoming that vicious Persons should beSlaves,andbemade toobey? ,andconsequently
Vice is a base thing, and finable to a Slave, as on the contrary Vertue is beautiful, and sutable to a Free-man. InwhataConditionthenareyou?
AlcibiaJesissensiblewhathemeans, andconfesses h e is n o t w o r t h y o f a n y t h i n g b u t S l a v e r y , b u t h o p e s in a little time to get rid of his Vices, if Socrates pleases.
You don'tspeakwell (replies Socrates-,)you ought tofay, itGodpleases, forwe candonothingwith out him.
Well then (fays'Alcibiades)Ifay(ifGod pleases) and1add, letusforthefuturechangePersons-,and as you have hitherto made your Court to me, I'll forthefuturemakeminetoyou. I'llfollowyou wherever you go, and I solemnly protest to you, Til now carefullyapplymy selftoRighteousness.
Iwishyoumay (faysSocratesconcludingtheDis course. ) ButwhatevergoodOpinionIhaveofyouj jam affraidoftheContagionofourRepublick,and can't but tremble at the Examples that reign in it, lesttheyshouldbetoostrongforyouandme too. F o r 'tis a v e r y d i f f i c u l t M a t t e r t o b e w i f e i n t h e m i d s t of so blind and corrupt a People.
And
? ? An Abridgment OFTHE
SecondALCIBIADES, OR
Of Prayer.
SOcratesmeetsAlcibiadesgoingintoaTempleto pray, and feeing him very pensive, and with hisEyesfix'dontheEarth,heaskshimonwhathe
was thinking. What mould 1 think on > (replies. Alcibiades very faintly) being more concerned about
hisambitiousDesignsthanhisPrayers. Itmusthe on some very important Matters, (lays Socrates)for since'tiscertain, thattheGods oftenhearourPray ers, there'snothingthatrequiresmorePrudenceand, W i s d o m t h a n t o p r a y w e l l -,. s o a s n o t t o r e q u e s t E - . vilsof'em, whilewe thinkwe areaskingGoods^ or not to ask Evils of 'em willingly and knowingly as Oedipus did, w h o m Euripides brings in Praying that his Children might decide their rights by the Sword.
YoutellmeofamadMan (faysAlcibiades)does; any Man, who is in his lenses make such Prayers as those to the Gods ?
Hereupon Socrates asks him ifbeing mad is not oppos'd to being Prudent : If M e n are not wife or foolish, as they are either in Health or Sick : for asthereisnoMedium between Healthand Sickness, neitheristhereanybetweenWisdomandFolly. To, which Alcibiades agrees.
Since Madness then isoppos'd to Wisdom,fays Sacra-.
tes, Folly and Madness are but one and the lame thing. ? X4 For
1*1
? ? ^\%
An Abridgmentof the
For one single Subject can't have two contr^i^s pppos'd to it, and consequently every Fool is Mad. And feeing there are always a thousand Fools to one wife-Man in the World, while we live in itwe
are among mad Men.
T h e only thing that can militate against this Prin
ciple, isthatitwould be impossibletoliveamong sogreataNumberofmadMen;andthewife,whose Number isbutsmall,couldneverescapetheirFury. A n d yet wise M e n live in Cities, therefore it seems nottruetofaytheylivewithmadMen. Thisis what Socrates objects against the Truth which he has made Alcibiades acknowledge : But he resolves this Difficulty in shewing that there are divers, D e
greesofFolly, astherearediversfortsofDiseases:
T h e Fever is a Disease, but every Disease is not the
Fever. 'TisjustsowithFolly. AllmadMenare
Fools,butallFoolsarenotmad. ADiseaseisa
GeniuswhichcomprehendsmanySpecies. Follyor
Imprudence in likemanner comprehends many Spe
cies,whichdifferindegree. AsMenhavedivided
Arts and Trades among 'emjso they have fhar'd Folly
among themselves too -,those who have the great e s t s h a r e o f i t a r e s a i d t o b e d i s t r a c t e d a n d m a d ? , a n d
theywho havesomewhat lessarecairdFools and stupid. ButbecauseMenseektohidetheseVices
underspeciousNames, theycalltheformerMenof Magnanimity, and ofgreat Spirit? ,and they call
the others Simple ,ojelfe they fay they are harmless Men, but havelittleExperienceandmuchYouth. There are besides these a multitude ofNames with
which all forts of Vice are difguis'd. ThenextQuestionisinwhatWisdomandFolly
consist. A wiseManisonethatknowswhatought tobesaidanddone,andaFoolisonethatisigno rantofboth. ' Butishethatisthusignorant, inthis Conditionwithoutknowingit? Yescertainly. 0- edipus, forInstance(faysSocrates)was inthisCon dition when he made that Prayer which we spoke
of before ; but we shall find a great many others,'
? ? Second Alcibiades^ 3 1 }
who without being transported with Anger like him will request real Evilsof God while they think they areaskingrealGoods. ForasforOedipus,ifhe did not ask for what was good neither did he think he ask'dit;whereasothersdothecontrary. Tobe ginwithyourself,Alcibiai. es:. IfsheGodtowhom you are going to pray should suddenly appear to you, and ask "you,* if you would not be willing to be King oftheAthenians, ofallGreece, nayofallEurope, or (if that seem'd too little for your Ambition) of the whole World, would you not be extremely pleas'd, andreturn^homewithabundanceofJoy,as onewho hadreceiv'dthegreatestGood intheWorld ? Whowouldnotbetransportedwithsuchathingas this? (replies Alcibiades. ) But (fays Socrates) would you give your Life for the Empire ofthe Greeks, or that of all the Barbarians together ? N o certainly (faysAlcibiadts)forthenIcouldnotenjoyit. But w h a t i f y o u c o u l d e n j o y it, ( c o n t i n u e s S o c r a t e s ) a n d -
this Enjoyment must needs prove fatal to you ? No. (faysAlcibia&es)Iwouldnotdo itonthatCondition.