No More Learning

the
? ? * i\6
Ptotagotas: Or, the Sophist? .
theNourishmentoftheBody. Forthelatter,with out knowing whether the Provisions which they fell be good or bad,commend them excessively, that they may fellthem the better; and those who buy them know them no better than they, unless it be some Physician*orMasterofExercise. Itisthefame with those Merchants who go into the Cities to fell
Sciences to those who have a mind to them ; they
praiseindifferentlyallthattheysell. Itmayvery
well be, that most of them know not if what they
sellisgoodorbadfortheSoul: Butalltholewho
buy any thing of the1! ! ! are -certainly ignorant as to
thatMatter, unlesstheymeetwithsomePersonwho m who ;Sag00(jphysicianfortheSoul. Ifyouareskill'd
VothlZ in that Matter, and know what is Good or Bad< mi << a you may certainly buy Sciences of Protagoras and goodThy- ofalltheotherSophists;butifyouarenotskill'd ! "*>><</>'*herein, 'have a care, my dear Hippocrates, that hearaUfirtsWstenY011S? tn? reV0U'I011'*ma^eEVeiY^d Mar- cfTeachers. ket, and hazard that which is dearest to you in the Thebuying World ; for the risque we run in buying Sciences efvroyist- is far greater than that which w e run in buying Pro- cnsfirthe visions for Nourishment : After we have bought the j7llZr'h(R)>theima. y^ carriedhomeinVesselswhich
thaithatofthey cant spoil; and before using them we have ? Provision time to consult and to call to our assistance those
f"the whoknowwhatweoughttoeatanddrinkand
what not, the Quantity we may take and the time when, insomuch that the danger is not very great* ButitisnotthefamewithSciences, wecan'tput them into any other Vessel but the Soul, as soon as
* In Hippocratestime and a littlebefore, the Physicians, ha ving neglected the Study of Diet, which requires an exact Knowledge of every Thing in Nature, the Masters of Exer cise laid hold on it as on a deserted Estate, and took upon themselves to order their Disciples such Diet as was agree able to them in regard to their Temperament and Exercises. Hippocrates began to put himself again in possession of it, and
by degrees the Physicians regained the places of Exercise. There were but few Masters of Exercise who kept itup in the time >>f TUto. Most of them had hired Physicians, & c
the
? ? Protagoras: Or, the Sophists], 241
theBargain ismade it must of necessity be carried away,andthattoointheSoulirself;andwemust withdraw with it, being either enriched or ruined for therestofourDays. LetusthereforeconsultPeople
of greater Age and Experience than bur selves upon thisSubject;forwe aretooydungtodeterminesuch an important Affair: But let us go on however, see i n g w e a r e i n t h e w a y -, w e s h a l l h e a r w h a t P r o t a g o raswillsay, and, afterhaving heard him, we will communicate it to others : Doubtless Protagoras is
not there all alone,we shall find Hippias ofEleas with him,and I believe w e shall also find Prodicus de Ceos andmanyothersbesides,allof'emwiseMenand of great insight into things.
ThisResolutionbeingtaken,wegoon. When we came to the Gate, we stopt to conclude a small Disputewehadhadbytheway:Thiscontinueda short*time. IbelievethePorter,whoisanoldEu nuch, heard us, and that the Number of Sophists
thatcame thither constantly, had put him in an ill Hurrsour against allthosewho came near the House. W e had no sooner knockt, but opening the Gate and seeing us, ' Ah, ah, ("laid he) here are more of Our ' Sophists, he is not at leasiire. And taking the GatewithbothhisHands,heshutitinourTeeth withallhisForce. Weknockagain,andhean swers us through the Door, ' Did not you under- *standme? Have not Ialready toldyouthatmy 'MasterwillseenoBody?
MyFriend,saidI,wedon'tcomeheretointer rupt Callias, we are no Sophists j you may open withoutfear\We come toseeProtagoras:Forall this,itwaswithmuchado,thatheopenedtous* W h e n w e entered, w e found Protagoras walking ba- forethePortal, andwithhimononesideCallias,the Son of Hipponicus, and his Brother by the Mother^ Paralus,ihe Son Of Pericles, add Cbarmides, the Son, of Glaucon j and on the other were Xaztbippus, the other Son of P cricks, Pbilippides, the Son of Phi- lomelus. and Antimoerus of Sicily, the most famous
Q. q Dis-
? ? 242.
Protagoras: Or, the Sophists!
Disciple of Protagoras, and w h o aspires to be a So phist. AfterthemmarchedaTroopofPeoplemost of which seemed to be Strangers that Protagoras bringsalwayswith him from allthe Cities through which hepastes, and whom he attracts by the sweetnessofhisVoice,likeanotherOrpheus. There were also some Atheniansamongst them. When I perceived this fine Troop, I took great pleasure to fee with what Discretion and respect they marched always behind , being very careful not to be before Protagoras. AslbonasProtagorasturnedwithhis
Company, thisTroopopenedtotheRightandLeft* with a Religious Silence to make way for him to passthrough,andafterhehadpastbeganto follow him.
Next to him, * to make use of the Expression of Homer, IconsultedHippiasofEleas, whowasseated upon the other fide of the Portal, on an elevated Seat, and near him, upon the Steps, I observed
Myrrhi- EryximachustheSonofAcumenus,rhedrasofMyr- nusc* rbmufe,AndrontheSonofAndrotion,andsome
Attica, strangersofEleasmixedwiththerest. Theyfeem'd to propose some Questions ofPhysickandAstronomy toHippias,whoansweredalltheirDoubts. Ialso sawTantalusthere. ProdicusdeCeoswasalsothere, but in a little Chamber, which was usually Hippo- nicus\Office,and which Callias,because oftheN u m berofPeoplethatwerecometohisHouse, hadgiven to those strangers, after having fitted it up for them.
Ceramis orProdicus then was still abed, wrapt up in Skins and B? ran. fs ^-Coverings, and Paujanias of Cerame was seated by
A^ka! hisBed-side,andwithhimayoungMan,who feem'dtome tobeofnobleBirthandthecomeliest PersonintheWorld. IthinkIheardPaufaniascall
*ThiswordwastakenfromthenthBookoftheOdysses of Homer, where v/yffes descended to Hell and saw the Ghosts ofthedead. BythiswordaloneSocratesmeansthattheseSo phists are not Men, but Shadows, and vain Phantoms, tijhi\et. This^blig'dmetomakenseofthisword,fayarrisf,Icoh-
ju/tedfWhichissomewhatold,butbettttandmoreusual. him
? ? Protagoras: Or, 7he Sophists. ? 43
himAgatbonyandammuchdeceivediffaebenotin lovewithhim. TherewerealsothetwoAdimantes, theonetheSonofCepbisandtheothertheSonof %,eucolopbidesyandsomeotheryoungPeople. Being Without, I could not hear the Subject of their Di- icourle, altho' I wished passionately to hear Prodicusi
forheappearstometobeaverywife,orrathera divine M a n : But he has so big a Voice that itcaused asortofEcchointheChamber,whichhinder'dme fromunderstandingdistinctlywhathesaid. Wehad been in but a Moment, when after us came Alcibia- des the comely, as you used to call him, and Cri- tiastheSon ofCalaiscbrus.
After w e had been there a short time and conside redalittlewhatpass'dwewentouttojoynProta
goras. Inaccostinghim,Protagoras,saidItohim* Hippocrates and I are come here to see you.
Wouldyouspeaktomeinprivate,saidhe^drin public?
WhenIhavetoldyouwhatbringsushither,an swered I, you your self shall judge which will be most convenient.
Whatisitthen,saidhe,thathathbroughtyou? Hippocrates, whom you seethere, repliedI, isthe
Son of Apollodorm, of one of the greatest and rich estFamiliesofAthens,andasnoblybornasany youngManofhisAge;hedesignstomakehimself illustriousinhisCountry, aridtoacquireReputationj and he is perswad<<d that to succeed therein, he has heedofyourhelpforsometime. Seethenwhether you willentertainusuponthisSubject, inprivateor in public. --
That is very well done, Socrates, to use this Pre- Tl* v&ij cautiontowardsme;forastranger,who goesto<</fk*>>?
the greatest Cities, and perswades young People of r""1 the greatest Quality to leave their Fellow-Citizens, Parents,drothersyoungandold,. andonlytoad heretohim,thattheymaybecomemoreableMen"
by his Conversation ^ cannot make use of too much Pfecautiohl sotitfstveryniceArt^much exposed Q. q x f to
? ? 244 Protagoras: Or, the Sophists.
to the Darts of Envy and which attracts much Ha-
rheujuaitredandmanySnares. FormypartImaintain,that FoiiyofailtheArtofSophistryisveryancient, butthosewho ! tSS'Professedkatfirst>t0hidewhatkhasodiousot
hayJlZir suspected,havesoughttocoverit,somewiththeVail
^trt,Tn- ofPoetry, asHomer, Hejiodand Simonides;others feffio>>,&c. with the Vail of Purifications and Prophecies, as Or-
'iJl*? ^ P^eusan<^-M-ufeus;somehavedisguizeditunderthe ancient.
N a m e of Gymnastique, zslccusoiTarentum, and as one ofthegreatestSophiststhateverwas, doesnow atthistime, Imean HerodicusdeSe! ymbra'mTbracey originally from Megara ; and others have conceal'd it under the specious Pretext of Mufick, as your A- gatboc/es, agreatSophist,ifevertherewasany,Py-
thoclides of Cess, and an infinitenumber of others. All those People, as I tell you, to shelter them
selves from Envy, have sought after Sally-ports to
withdraw themselves out of Trouble in time of need.
AndinthatIaminnowiseoftheirOpinion, being
periwad ed that they have not done what they intend
edto. Foritisimpossiblethattheycanhidethem
selves long from the Eyes of those who have the
chief Authority in Cities, they will at last-discover
yourSubtleties. Itisverytrue,thatthePeopledo
not usually perceive them, but that does not lave
you, for they are always of the Sentiment of their
SuperiorsandspeakonlybytheirMouth. Besides,
there is nothing more ridiculous than to be surprized
like a Fool when one would hide-himself; that does
nothing but procure you still a greater number of
Enemies and renders you more suspected ; for then
you are suspected jpbe a dissembler and crafty in all things. Formypart,Itakethe? oppositewayjIam
downright ; I make an open profession of teaching Men -,and I declaremy selfa Sophist. The best Cunningofallis,tohavenone:Ihadrathershow my selfthanbediscovered:WiththisFranknessI fail not to take all other necessary Precautions ; inso much that, thafiks be to God, no^Misfortune has be- fali'nme asyet,,tho'Iproclaim,*thatIama Sophist
and
? ? f
Protagoras: Or, The Sophists. 24j
and tho1 I have practis'd that Art for a great many Years;forbymy AgeJshouldbetheFatherofallof you, be as great as you please: So that nothing can be more agreeable to me, if you are enclined to it, than to speak to you in the presence of all those that are in the House.
I immediately knew his drift, and saw that he sought for nothing but to value himself before Pro- dicus and Hippias, and to make an improvement of our having addressed our selves to him, as being ina- mour'donhisWisdom. ThenIsaidtohim,to oblige him, But must not Prodictts and Hippias be call'd,thattheymayhearUS? Yescertainly,said Protagoras j who desired no better. And Callias, catching the Ball upon the rebound, Shall we, said he, prepare Seats for you, that you may speak more atyourease? Thatfeem'dtoustobeaverygood thought, and at the fame time, being impatient to hear such able Men discourse, we setall Hands to
work to disfurnilh the House of Hippias, and to pull alltheChairsoutofit. Thiswasnosoonerdone but Callias and Aleibiades return'd, bringing with them Prodicus, whom theyhadmadetorise,andall thosethatwerewithhim. When we wereallseat ed, Protagoras, addressing hisDiscourse to me, said, Socrates, Now youmay tellme, beforeallthisgood Company, whatyouhadalreadybeguatofaytome for this young Man.
Protagoras, said I, I (hall pass no other Compli mentuponyouherethanwhatIhavealreadydone, a n d I shall tell y o u plainly w h y w e are c o m e hither. Hippocrates there has an earnest desire to enjoy your Conversation, and he would willingly know what advantages he shall reap from it. That is all we have to fay to you.
Then Protagoras,turningtowardsHippocrates,My dear Child, said he, the advantages which you shall reap from being with me, are, that from the first
Day ofthisCorrespondenceyoushallreturnatNight more learn'dthanyouwerethatMorningyoucame? ,
? ? 446
Protagoras: Or, the Sophists.
the next Day the ijme, and every Day you shall findthatyou shallhavemade some new progress.
But, Protagoras, fays I, there is nothing extraor d i n a r y i n t h i s , a n d w h a t i s n o t v e r y c o m m o n >>, t o r y o u your self, how old and learned so ever you be, if any Body teach you what you knew not, you will
Wemusinotalsobecomemoreknowingthanyouwere. Alas] strivefim-tj,at-ISnotwhatWedemand. ButsupposeHippocra*
&oieZltes ATM1'1 al1 of a sudden changehisMind, and that something he takes a fancy to apply himself to that young that'sgood. Painterwho islately1arrivedinthisCity,toZeuxip* pus tPHeracleus , he addresses himself to him as he does now to you-, that Painter promiseth the fame
things as you have done, that every Day he shall
become more learn'd and make new progress. 'H.
Hippocratesaskshim, whereinshallImake sogreat
aprogress? willnotZeuxippusanswerhim, thathe willmakeaprogressinPainting? ? - <. . '
Suppose he should have a mind tojoin himselfin the same manner to Oribagoras the Theban, and that after having heard the same things from his Mouths as he has heard from yours, he should ask him the fame Question , wherein should he become every' Day more learned > Will notOrtbagoras answer him, that'tisintheArtofPlayingupontheFlute? The- Matter being so, I pray you, Protagoras, to answer uslikewiseaspositively. Youtellus,thatifHip'-j p o c r a t e s j o i n h i m s e l f t o y o u , f r o m t h e first D a y , h e N
willreturnmorelearned,thenextDay stillmore,
and every Day after make new progresses, and so
on all the Days of his Lite. But explain to us where
initishewillbesolearned, andtheAdvantageshe ? shallreapfrom thisLearning. ;
You havereason, Socrates,saidProtagoras-, that's a very pertinent Question, and I dearly love to an- srfwSophistswerthosewhoputsuchsortofQuestionstome. I alwaysit- tell you then that Hippocrates needs not fear, with
^alLliof me>> any ? f tn0^ Inconveniences which would infal-
- "? pfi libly happen to him, with all our Sophists;' for all
the o^her Sophists do notably prejudice young People,: T*. . . . ? -? ? >. :. -? ? ? ;-f. . . ,>>. . -;//? -? . ;? - '-. ! > \. in
? Mi
? Protagoras: Or, The Sophists. 247
in forcing them, by their fine Discourses, in spight of theiraversion to them, to learn Ans which they care not for? and which they would in no wife leam, as Anthmetick, Astronomy, Geometry, Mu- fick, and in faying, that he look'd upon Mippias^
designingasitweretopointhim out: whereaswith
me ayoungMan willlearnnothingbuttheScience f o r w h i c h h e h a s a d d r e s s e d h i m s e l f t o m e ? , a n d t h a t
Science is nothing else but Prudence, which teaches one to govern his House well, and which, as to things that regard the Republick, renders us capable of saying and doing all that is most advantagious
for it.
See, said I to him, if I conceive you aright : It
seems to me, that you would speak of Politicks, andthatyoupretendtobeabletomakeMengood . Citizens ?
It is so, said he, that is the thing that I boast of.
In truth, said I to him, Protagoras that's a w o n derfulScienceyouhave, ifitbetruethatyouhave it, for I shall not scruple to tell you steely what I think. Ihavehithertothought,thatitwasathing thatcouldnotbetaught;butsinceyoufay, thatyou teachit,howcanwebutbelieveyou? Inthemean timeitisjust,thatIshouldgiveyou theReasonswhy
Ibelieveitcannot betaught, andthatoneMan can- ,notcommunicatethatSciencetoanother. Iamper- swaded, as are all the Greeks^ that the Athenians artverywise. *IseeinallourAssemblies,that
when the City is obliged to undertake some new Buildings, they call all the Architects before them to ask their Advice ; that when they design to build Ships, they send for the Carpenters that work in their Arsenals ; and that they do the fame in all other things that are capable to be taught and
* The firstreason of Socrates founded upon the Practice of allMen. UponThingsthatcanbetaught,theyaskAdvice onlyoftholewhohavelearntthem;outuponVirtuethey advise with every Body j a certain Mark that they are per- swaded that Virtue is not acquired.
<iq 4. learn'dj
? ? 448
Protagoras): Or, The Sophists.
learn'd-, and ifanybody else, who isnot ofthePro session, take upon him to give Advice, tho' he be never so fine, rich and noble, yet they don't so m u c h as give ear to him-, but they laugh athim, hiss him, andmakeaterriblenoise, tillsuchtimeasheretires, or iscarried out by the Officers, by Order of the Se nate. ThisistheManneroftheCity'sConductin all Things that depend upon Art.
But when they. deliberate upon those Things that relate to the Government of theRepublick then eve ryBodyisheardalike. YoufeetheMason,Lock smith, Shooe-maker, Merchant, the Sea-man, the Poor,Rich,Noble,theWaggoner,&c riseupto give their Advice, and no Body takes itillj there is no Noise made then, asinotherOccasions, and none of them is reproached for Intruding to give his Ad vice in Things he had never learned and in which he had not had a Master ? , an evident Demonstration,
that the Athenians do all believe that that cannot be
taught. And this is what is not only seen in the
generalAffairsrelatingtotheRepublick, butalsoin
privateAftairsandanallFamilies-, forthewisestand
the ablest of our Citizens can't communicate their WisdomandAbilitytoothers. ? >?
Without going: further, Pericles has carefully cau sed his two Sons , who are there to learn all that Masterscouldteach them;butastoWisdom hedoes n o t t e a c h t h e m t h a t -, h e d o e s n o t s e n d t h e m t o o t h e r Masters, * but they feed in common in all Pastures, likeBeastsconsecratedtoGod, thatwanderwithout
* ThisPassage, which isvery fine, had notieen intelligible, if I had translated it. verbatim ; for the Greek fays all this in one Word,bWjipiltt. Itwasthereforerequisitetoexplainthe Figurewhichisexcellent. SocratescomparesMentothose
Beasts which the Ancients consecrated sometimes to thfe^Gods,
As those Beasts had no Herds but those Gods themselves, so
it is the fame with Men, chiefly as to what relates to Virtue.
\ )
NotonlyGod,towhomtheyareconsecratedbytheirBirth,. *
can conduct them to the pure Springs, healthful Waters and
fatPastures. ItisthefameNotionasDavidhadin"Psalm>>t. in loco fafcue ihi me collocavit. ? '. '. '. '
? ? ? . -. >. . . -', '
a
? ? Protagoras:Or> Ik Sophists.
449
a Herd, to fee if of themselves they can light by good Fortune upon those healthful Herbs, which are , WisdomandVirtue. Tistrue,thatthefemePeri cles, being Tutor to Alcibiades and Clinias, Opera ted them, lest the latter, as being much younger, should be corrupted by his Brother Alcibiades ^ and placed Clinias with Ariphron, to the end that that wiseManmighttakecaretobringhimupandin struct:hirq. ButwhatwastheIssueofit? Clinias had not been fix Months there, before Ariphron^ not knowing whajt to do with him, returned him to Perk/es. '"? ' "
I could quote you an infinite Number of others who,tho' they were very virtuousand learned,yet they could never make their own Children nor those of othersthebetterPeopleforallthat And,whenI think of all those Examples, I confess, Protagoras, thatIcontinueofthisSentiment, *thatVirtuecan't be taught : But at the fame time, when I hear you
speakasyoudo,itmakesmewaver,andIbeginto believe, that what you lay is true, being periwaded, that you have great Experience, that you have learn ed much of others, and that you have found out manyThingsyourselfthatweareignorantof If therefore you can plainly demonstrate to us, that Vir tueisofa. naturetobetaught, clon'tconcealsogreat aTreasurefromus:But! conjure^youtocommuni cateittous'. ' " * '
Well, saidhe, Iwillnotconcealitfromyou, but chuse:ShallI,asanoldMan, whospeaktoyoung People,demonstrateittoyou+bywayofaFable, or shall I do it by a plain and coherent Discourse.
*ItisanuncontrovertibleTruth;Forwhoisitthatcan correcthim whom God hathabandoned,becauseofhisVices? W h o can make that straight which he hath made crooked ?
t Fables were the strength of the Sophists. It was by them thatNaturalReligion,ifwe mayfayso,wassupplanted;and t h a t " P a g a n i s m , w h i c h is t h e C o r r u p t i o n t h e r e o f , w a s i n t r o d u ced initsroom :wherefore St. Taul exhorts the Faithful with tomuchcaretoavoidFables. WhenaManrefusestohearken to the Truth, he, in'course, gives ear to Fables.
1. . ''? ? >. At
? ? 2J9
Protagoras: Or, The Sophists}
At these Words most of those who were present cried out, that he was the Master, and that the Choice was left to him.
Since it is Ib, said he, I believe, that a Fable will be most agreeable.
* There was a time when the Gods were alone, beforetherewereeitherBeastsorMen. When the time appointed for the creation of these last came,
the Gods form'd them in the Earth, by mixing the Earth, the Fire and the other two Elements, whereof theyarecomposed,together. But,beforetheybrought them to the light, they ordered t Prometheus and Epmetbeus to adorn them and to distribute to them allQualitiesconvenient. Epimetbeusbegg'dofPro metheus to suffer him to make this distributionj which Prometheus consented to.
Behold then Epimetbeus in his Office. He gives to Ibme Strength without Swiftness , and to others SwiftnesswithoutStrength. TothesehegivesNa turalArmsanddeniesthem toothers,butatthe fame time gives them other Means to preserve and defend themselves ? , he assigns Caves and Holes in the Rocks for the retreat of those to which he gives butsmallBody, orotherwise,bygivingthemWings, heshewsthemtheirsafetyisintheAir. Hemakes those, to w h o m he has allotted Bulk, understand that that Bulk is sufficient for their preservation. Thus he finished his Distribution with the greatest Equality he possibly could , taking particular Care
* In this Fable, which is very ingenious, are trac'd great
Foet-steps of Truth ; as, that God was from everlasting be
foretheCreationofMan;thattherewasaTimedestindby
ProvidenceforthatCreation;andthatManwascreatedof
the Earth, in which were hid the Seeds of all Creatures. TtByTrometbeui,isheremeanttheSuperiourAngels;to
whomsomethinkGodrecommendedtheCareofManinthe Creation; tho' they act solely by his Spirit; for they only executehisOrders. And,byEfimethem,aremeanttheEle mentary Virtues, which can give nothing but what they have received,andwhichgoastraywhentheyarenotledandgui ded by the Spirit that created them.
. that
? ? Protagpras t Or, %he Sophists. 251
jhat none of those Kinds could be extirpated by the other.
After having provided them with Means to defend themselves from the Outrage of each other, he took care to provide them against the Injuries of the Air and against the Rigour of the Season : For this pur pose he cloathed them with thick Hair and very close Skins, able to defend them against the Winter- frosts and the Summer-heats, and which, when they have occasion to sleep, serve them instead of a Quilt to lye upon and of a Covering over them ; he pro vides their Feet with a very firm and thick Hoof and
withaveryhardSkin. "
1 That being done, he assigns to each of them their
Food, viz. $o one Herbs, to another the Fruits of the Trees-$ to some Roots, and there was one kind which he permitted to feed upon the Flesh of other Creatures : But lest that kind should come at last todestroytheothers,hemadeitless _
fruitful aad made those that were to nourishthemextraordinaryfruitful. But
as Epimetbetfs was not very wife and prudent,hedidnottakenoticethathe had imployed all his Qualities to the use of Irrational Creatures, and that
Jj^Ji&S&Snlm ^,"r^JT^ *"
Epimetheusbeingleft *? himself,*ninothing ? " * h Prometheus,
*">><<'"*'>>*? '? <<?
Man wasstillwantingtobeprovidedsor5hethere fore knew not on what side to turn himself, when Prometheus came to seewhat Partition he had made. He saw all the Creatures perfectly well provided forjbutfoundMan *quitenaked,withouteither Weapons, Shooes or Covering.
The DayappointedtotakeMan outoftheBo som of the Earth and to bring him to the Light oftheSun, beingcome, Prometheusthereforeknew not what to do to make Man capable of preser ving himself. At last he made use of this Expe-
*Epimtthettthad givenhimallthathecouldgive;forMan ought to furnish himself with alVthingsneceslary for his pre-: servationaonlyfromReason, i . J ,
dient:
? ? 25*
Protagoras: Or, The Sophists:
dient: *He tobV&VuleanaidMinerva oftheirWif" dom relating to Arts^ he also stole the Fire-, for without Fire this Wisdom could not be possessed? ,
it would have been quite useless$ and he presented them to Man. After this Manner Man received t Wisdom sufficient to preserve his Life5 but he did not receive the Wisdom which relates to Politicks : U for Jupiter had it, and Prometheus had not yet the liberty to enter into v that Sacred Mansion of thisMasteroftheGods. TheWaytoitwasde fendedby /. terribleGuards: But, asIjustnow told
you,
* VttUdn and Miner** are the two Causes of Arts. Vulcan (the Fire) furnishes the Instruments and the Operation, and Minerva, (the Spirit) gives the Design and the Knowledge by the Imagination, which is as it were a Ray that she sends from above ; for Arts are only Imitations ofthe Spirit and of the Understanding, and they only give the Form and adorn theMatteruponwhichtheyact. Trod.
t According to this Fable, the Knowledge of Arts prece dedPolitickandMoralVirtuesintheSoulofMan;andthere isnobodywho knowsnotthefalsityofthisTradition.
|[ Y e s ; b u t J u p i t e r , t h e S o v e r e i g n o f t h e G o d s , h a d a d o r n ed the Soul of Man therewith from the very Minute of his Creation. Itistrue,thatthisfirstManlostitverysoonby his Fall, and that his Posterity had need of a Mercury, that is tofay,aMinisterofGodtobringitbacktothem. Politick WisdomiswithJupiter,asTnclutfays,becauseGodbythe mostwiseLawswhichhehadestablishedfortheGovernment ofthe World, hath given the most perfect Model of the most
excellent Polititian.
v ThisMansionofsuptieriscall'dherebyawordwhich
signifies Fortress, and by which the ancient Theologues, fays Trwltti, understood the tipper Region of the Heaven and the TrimumMobile;fromwhencetheyconceived,thatGodgave Motion to all Things, and communicated his Light and his fruitful Irradiations to the inferiour Gods for the creation of Beings,withoutbeingsubjecttoanyCause. And 'tisofthis Fortress that Homer would speak, when he says, that Justier keeps himself at a distance upon the highest Pinacle of the Heavens.
? \ Those terrible Guards which defend the W a y to this Fortress of Jupiter, serve, according to Vroclw, to point forth the Immutability'of his Decrees and his Indefatigable W a t c h fulness for the Support of that Order which he has establish. - <<d. We mayalsosay,thatthoseGuardsaretoletusknow,
that
? ? Protagoras : Or, the Sophists: zjj
you,hediptintothecommonRoom*whereVulcan and Minerva were at work, and having robb'd that God ofhisArtwhich ispractisedbyFire,andthis Goddess of hers which relates to the Design and C o n duct of the Works, he gave them to Man, who by this Means found himself in a condition to provide allthingsnecessaryforLife. 'Tissaid,thatProme theus was afterwards punished for this Robbery, which he committed only to repair the Default of Epimetheus.
WhenManhadreceivedsuchShares' of all those Divine Advantages, he was theonlyoneofalltheCreatures,Who,
becauseofhisKindred thatlinkedhim totheDivineBeing,thoughtthatthere
'* *ia>>,theinlyone<</all
T. ct*ftrth. *? **'
J Z S W g J ^
thisKnowledgee*met>> wereGods,whorailedAltarsanderect- himfromhisfirstUutg.
edStatuestothemj healsosettleda . ^Matofa*,**** LanguageandgaveNamestoallThings: * % % $ % ? ?
he built himself Houses, made himself w* it*tr>>>t^mt. Cloaths, Shooes, Beds, procur'd him
selfFood out of the Bowels of the Earth.
Notwithstanding all those Helps that Men had from their very Birth, yet they liv'd dispersed j for therewasyetnoCity. Thereforetheyweremise rably devoured by the Beasts, as being every where muchfeeblerthanthey. TheArtstheyhadwerea sufficientHelpforthemtonourishthemselves, but very insufficient for defence against Enemies and to makeWarwiththem? ,fortheyhadnotasyetany knowledge of Politicks, whereof the Art of War is
that all the Celestial Spirits cannot enter into the Secrets of Providence,butinsofarasGodhasamindtocallthem thereuntobyhisGoodness. WhereforeJupiterfaysinHomer,lntjK? r4
that the other-Gods cannot enter into his Councils, and that they can know nothing, but what he pleases to communicate to them. Those Guards may also have been feign'd from the Cherubims thatGod placed at the entrance of the Terre strial Paradise, and w h o defended the same with a flaming Sword.
Book of In* jjiads
one
? ? 254
froiagoras: Or,theSopfostk
onepart. * Theythereforethoughtonlyofgather ing themselves together, for their. Preservation and ofBuildingofCities. Buttheywerenosoonerto gether than they did one another more Milbhiefs, by their Injustice, than the Beasts had formerly done thembytheirCruelty. AndthoseInjusticesproceed ed only from this, that they had not yet any Idea of Politicks. ThereforetheyWeresoonobligedtose- farate themselves* and were again exposed to the
ury of the Beasts.
jupiter, being moved with Compassion and also
fearingthattheRaceofMan wouldbesoonextirpaT ted t lent Mercury with Orders to carry Shame and justice to Men, to the end that they might Adorn their Cities and Confirm the Bonds of their Ami ty.
Mercury, having received this Order, asked Jupi ter, how he should do to communicate unto Men Shame and Justice, and if he should distribute them asPrometheushaddistributedtheArts. For,added he, the Arts were distributed thus : For example, He who has the Art of Physick given him, isable alonetoservemanyparticularPersons. Itisthe famealsowithallotherArtists. Willittherefore be enough if I follow the lame Method, and if I give Shame and Justice to a small Number of Peo- e3le? Or shallIdistributethem indifferentlytoall?
toallwithoutdoubt, repliedJupiter, theymustall
* This is a Principle which the tfngodly Would turn tel their advantage, in maintaining that the Society of M e n had nootherMotivebuttheirpreservation. Thatismostfalse. M e n were united long before they thought of building Cities. God had planted in their Hearts the Seeds of Love and of Charity for one another, and this Seed was nourished and augmented by Religion * the Motive of Preservation was only a more remote Motive, which even necessarilysupposes a pre cedent good Will;
t The Ancients therefore knew this Truth, that God could make use of the Ministry of a God, or of an Angel, to ac
quaint Men with his Will, to cure their Weaknesses and to communicate Virtues to them;
hafe
? ? Protagoras: Or, the Sophists!
tjj
have them: For ifthey are communicated only to* small Number, as other Arts are, there will never beeitherSocietiesorCities. Moreover, thouslialt publishthisLawinmyName, thateveryMan,who has not Shame and Justice, shall be cut off as the
the Plague of Cities.
This isthe reason, Socrates^ why, when the Athe
nians and other People consult about Affairs relating to Arts, they listen only to the Council of a small Number,thatistolay,ofArtists. Andifany others,whoarenotoftheProfession,takeupon them to give their Advice, they do not allow him, asyou haveverywellobserved,andasindeeditIs butreasonable. ButwhentheytreatofAffairsre lating only to Pojicy, as this Policy ought always to run upon justice and Temperance, then they hear every Body, and that with very good reason5 for
,
every Body is obliged to have those
Virtues, otherwise there can be no Ci- r<<,r>e>>voJ/;g'ifba* ties. That is the only reason of this *? >>* b^/fter '"T1**
difference which you have so well ar- % , * ? gued against.
And, that you may not think that I deceive you, whenIlay,thatallMen aretrulyperswadedthat
every Person has a sufficient Knowledge of Justice? y*ryone) andofallotherPolitickVirtues,Iwillgiveyoua^ *>H Proofwhichwillnotsufferyou todoubtit;towit,ufr^Jk that in other Arts, as you have very well observed, thistixSo- if any one should brag, that he excells therein, and fhifi<& that a Man, forexample, should boast, * that he is***hnWi
an excellent player upoirthe Flute , without know inganythingofit,everyBodyhisses-athim, andhis FriendsmakehimretireasaMan who haslosthis Wits. On theotherhand,whenweseeaMan,who, as to Justice and other Politick Virtues, lays before every Body, and testifies against himself, that he is
* It is a false reasoning of the Sophist. W e plainly see when a Man knows not how to play upon the Flute; but it isnotsoeasilyseenwhetheraManbeJustoronlycounter feits Justice.
nei-
? ? 256
Protagoras: Or, The Sophists.
neither]Ustnorvirtuous, tho'inallotheroccasions, there is nothing more commendable than to tell the truth,andthatitisaMark ofShamefacedness* atthe fame time it istaken in this Cafe for a sign of Folly, andthereasonofitissaidtobe,thatallMenare obliged to alledge they are just, even tho' they be not 5 and that he, M o at least cannot counterfeit a justMan, isaperfectFool" seeingthereisnoPerson who isnotobligedtoparticipateofthatVertue, of otherwisehemustceasetobeaMan. Youfeethen; that it is with good reason every Body is heard speak when Politicks are talked of, because every oneisperswaded,thatthereisnoManwhohasnot some share of it.
N o w that the World is perswaded, that those Virtues are neither the Present of Nature , nor an EffectofChance, buttheFruitofReflectionsandof Precepts,iswhatIam nowgoingtodemonstrateto you.
* You fee that no Body blames us for the Faults and Vices, which we are perswaded are natural to us, or which come to us by chance, no Body admo nishes us, no Body reforms us, and, in a word, no Body chastises us to make us otherwise than we ar& On the contrary, they pity us. For who would be ibmadastoundertaketoreprehendaManwhoisa Cripple, one ey'd, deform'd, or a Dwarf for being so ? Is not every one perswaded, that those Defects oftheBody, aswellasitsBeauties,aretheWork of Nature, or an Effect of Fortune, which often changes what Nature has made ? It is not the fame as to
Other things which are certainly known to be the
* This way of Argument,how specious soever, is false. It J*:impossibleforaMantoaltersomeDefectsinhisBody;
ut there are certain Defects of the Soul that are changed by naturalLightwhichisnotwhollyextinguishedinUs. Mdn isnotchangedradically,ifwe maybeallowedtospeakso; but he is brought to obey Reason to a certain point, or to i>ut a restraint upon himself in obeying the Law , which is
iiificientforcivil Society, but this isfar from being virtuous.
Fruit
? ? ProfagttfaS: Or, the Sopbistsl 2j7
Fruit of Application and Study ; when any Body is foundwho hasthem not, orwho hasVicesopposite tothoseVertueswhichheoughttohave, thenwe are really angry with him ; he is admonished >> he is r e p r i m a n d e d 5 a n d h e is c h a s t i s e d ; a m o n g t h e s e V i c e s
are Injustice, Impiety^ and* in a word, all that isop positetoPolitickandCivilVirtues. As . . allthoseVertuesaretobeacquiredby wit{w hZ}? ZZTZ Study and Labour, this makes every ofMm, theycan'tbeac- one exclaim against those who have y>>*w, but tixymay &t
neglected to learn them. ****&*. Thisislbtrue, Socrates, thatifyouwilltakethe
pains only to examine what that one word is, topu
nish the Wicked, what force itbears, and what end is proposed by this Punishment ; that alone issufficient
to perswade you of thisTruth, that Virtue may be acquired. * FornoBodypunishesaMiscreantvrsqx--^"othet ly because he has been wicked, unless it be some Sa-^f*j*"
vage Beast, who punishes 'em to satisfie his o w n ^ ^ ^ Cruelty. ButhewhopunisheswithReason,does
not do it for by-past Faults, for it is impossible to hinder what has been done from being done ; but
for Faults that are to come, to the end that the
guilty may not relapse, and that others may take examplebytheirPunishment. AndeveryMan,whoHotatdty hasthisforhisEnd, mustofnecessitybeperswaded,he*fiTM>>sr
that Virtue may be taught. For he punishes only /J^iw " forthefuture. Nowitisplain,thatallMen,whoMenmay
put a force * All that "Protagoras fays here is false. There are two upontbtm- things to be considered in the punishment of the wicked ;selves and
thepunishment oftheSin, whxchisasatisfactiontoDivineobeythe justice, whereof the Justice of M e n is only the Eccho, if w e Law* maybeallow'dsotospeak. Judges,asStewardsofDispen
sersOf theDivinePower? takeaway theLife,or inflictother punishments on the wicked, to the end that Sin may be pu
nished. And, as Heads of the Government, who do all for the good of the State, they order that this punishment shall be executed publickly, that eVery one may take warning ; for the Fool himself becomes more wife when the wicked Man is puniflicd : Ttftiltntt flagel/ato ffultui saphtttlor erity Pxovj
Ri pu-
? ? 258
Protagoras: Or, the Sophists]
punish the Wicked, whether it be in private or in publick, doitonlyforthisEndjandyourAthenians doitaswellasothers. Fromwhenceitfollows,by a most just and neceflary Consequence, that your
Athenians are perswaded as well as other People, thatVertuemaybeacquiredandtaught. Thusitis with a great deal of reason, that your Athenians give ear in their Councils to a Mason, a Smith, a Shooe-maker, &c. and that they are perswaded, that Vertue may be taught : Methinks this is suffi ciently proved.
The only Scruple that remains is, thatwhich you m a k e a b o u t g r e a t M e n ; f o r y o u a s k w h e n c e it c o m e s that great M e n teach their Children in their Infancy, all that can be taught by Masters, and make them verylearnedinallthoseArts, andthattheyneglect to teach them their proper Vertues, which at the fame time cause all their Grandeur and their true Character. To answer you that, Socrates, I shall have no further recourse to Fables as before, but shall give you very plain Reasons.
knottier
fdftVrin- an. t0 which all M e n are equally obliged, or other-
* Don'tyoubelieve, thatthereisonethingabove
tberJ" wifetherecan**neimerSocietynorCity> The marfo. SolutionofyourDifficultydependsuponthisone only Point alone ; for if this only thing exists, and
t h a t it b e n e i t h e r t h e A r t o f a C a r p e n t e r , n o r t h a t o f aSmith,northatofaPotter, butthatitisJustice, TemperanceandHoliness, and,inaword,allthat
*ThisisanotherfalseArgumentoftheSophist. Itiscer tain, that Vertue exists j that all M e n are obliged to partake ofit,andthatGodhasgiventhemVertue. Butitisalso certain,thattheyhayelostitbythe illusethey made of their Free-will, and that they can't recover it but by the helposGod. Education,whichisaMeanstoassistNature, isofnoefficacy,unlessGodgiveaBlessingtoit:Itmay curb the wicked for some time, by reviving some Sparks of their almcstdeadKeafcnandbymghmingthemwiththepunish ments of Vice, and it is here that it usually terminates 3 but thatalonewillneverinfuseVertue. Man plantsand Man Maters, but *cisGod who giveth the encreate.
is
? ? avery greattruth,
Prqtagoras; Or, The Sophists. 25^
is comprehended under the N a m e of Vertue, if that
thing exists and that all M e n are obliged to partake
thereof, insomuch that every particular Person, who
would instruct himself or do any other thing, is
obliged to guide himself by its Rules, or to renounce
all that it desires 5 that all those w h o will not par
take thereof, Men, Women, and Children, must be
reproved, reprehended, and chastized, till Instructi
ons or Punishments reform them ; and that those
who will not be reform'd, must either be punished
withDeathorBanished-,ifitbeso,asyoucan't
doubt of it, and that notwithstanding this, those
greatMen,ofwhomyouspeak,shouldteachtheir
Children all other things, and should neglect to
teach them this only thing, I mean Virtue j it must
then be * a Miracle if those Children, so much
neglected, become People of Worth and good Citi
zens. I have already proved to you, that every
Body is perswaded that Virtue may be taught in
Publick and Private. Since it may be taught, do
you think that Fathers teach their Children all the
things that they may be securely ignorant of, with
out incurring either the Pain of Death, or the least Penalty ? , and that they neglect to teach them those
things the Ignorance whereof is usually attended by
Death, Prison, Exile, Confiscation of Goods, and,
in a word, by the utter ruine of Families ? For this is# urdthtt
thethingthathappenstothosewho arenotbroughtthepartof up vertuouily. Is there not a greater likelihood **>>/*>>*? that they will imploy all their Pains and all their r**, not,.
Application to teach them that which isloimpor-uptau t>> tantandsonecessary> Yes,withoutdoubt,Soera-counterfeit tes,andwe oughttothink,thatthoseFathers,ta-defame.
kingtheirChildrenintheiryoungerYears, thatisto fay, as soon as those Children are capable of. under standing what is said to them, never cease all their
* Yes, without doubt, it is a Miracle; for w e are natural ly so corrupt, that God must intervene to restore the Soul to theStatewhichithaslost. ThisSophistthinkshefayssome thing that's absurd and impossible, but at the same time speaks
Rr a ? J-ife-
? 260
Protagoras: Or, the Sophists.
Life time to teach and reprehend th<<m, and not only theFathers, butalsotheMothers,Nurses, andPre ceptors : They all chiefly indeavour to make Chil dren honest and virtuous, * by letting them see upon every Thing they do and upon every Word they speak, that such a Thing isjust, and such a Thing is u n j u s t -, t h a t t h i s i s h a n d s o m , a n d t h a t u n h a n d s o m ; that this is holy and that impious j that w e must do this, and shun that. If Children voluntarily obey these Precepts, they are rewarded and praised ; and, if they don't obey them, they are threatned and cha stizedj they are propt up and setright, likeTrees that bend and become crooked.
When they are sent to School, it is earnestly re commended totheirMastersnottoapplythemselves somuchtoteachthemtoreadwellandtoplaywell upon Instruments,as to teach them Honesty and M o d e sty. Therefore those Masters take very great care of it. When theycanreadandunderstandwhattheyread, instead of giving them Precepts by word of Mouth, they,makethemreadthebestPoets, andobligethem togetthembyheart. TheretheyfindexcellentPre ceptsforVirtue,and. Recitalswhich containthePrai
sesofthegreatestMen ofAntiquity,totheendthat thole Children, being inflam'd with a noble Emula tion, may imitateand endeavour toresemble them.
The Masters of Mufick, and those who teach'em to play upon Instruments, take the fame Pains, they train up young People to Modesty, and take particu lar care that they do nothing unhandsom.
When they understand Mufick and can play well upon Instruments, they put into their Hands the PoemsoftheLyriquePoets,whichtheymakethem ling and . play upon the Harp, to the end tb. 3t those Numbers and that Harmony may insinuate them
*AlfthisEducationdidthenonlytend,anddoesnomore now,forthe-mostpart,buttoaccustomChildren-toobey the LawsofHonour,DecencyandJusticealamode,andtogovern
themselvesinallthingsnotbyPrinciplesofKeligion, but by M a x i m s o f P o l i c y , k t h a t t o t e a c h V i r t u e :?
? selves
? Protagoras: Or, Ike Sophists. 161
selvesintotheirSouls,whitestthey areyettender and that being thereby rendred more soft, tractable, polite, and, ifwe may say so, more harmonious and more agreeable, they may be more capable ofspeak ingwellanddoingwell:forthewholeLifeofMan has need of * Number and Harmony.
Not being satisfied with those Means, they fend
them also to Masters of Exercise, to the end that
havingafoundandrobustBody, theymay thebetter
execute the Orders of a Masculine and sound Spirit,
and that the Weakness of their Constitution m a y not By this rea-
obligethemtorefusetoservetheirCountry, whe-fi>>tixcb;i-
ther it be in War, or in other Functions ; and those ^"f*1"
who fend their Children most to Masters, are such '? ? ?