Don tyou callhim a Qiieny that employs himself in
managing
of Horses, him Wrestler that makes ithis businesstoWrestle, and him a Musician who understands Mustek, and sooftherest?
Plato - 1701 - Works - a
Ale.
Yescertainly.
Socrat. Arethey,whoknownotwhattheyought lionoft t0 say or do' ignorant that they fay and do what WifeMan theyoughtnot?
a<<A a. Fool. Alcib. ,
? ? Alcib. Ithink so.
Socrat. I told you Oedipus was of that number :
But you'll yet find in our time a. multirude of Peo
ple, who without being transported with anEmoti
on of Anger like him will request ofGod realEvils
whiletheythinkrheyareaskingrealGoods. For
asforOediprts ; ifhe did not ask tor what waSxGood
neither did he think he ask'd it j whereas others every day do the quite contrary ? ,and without go
ingany farther,Alcibiades,iftheGod towhom you are going to pray, should appear suddenly to you, and before you have open'd your Lips should ask you, ifyou would be content to be theTyrant ofAthens-, Or (ifthatseemtoolittleforyou) ofallGreece^ or ifyou were not yet satisfied, should promise you all Europe together-, and fully to gratifie your A m bition, should add, that that very day all the World should know that Alcibiades the Son of Clinias is K i n g -, I a m p e r f w a d e d y o u w o u l d g o o u t o f t h e Temple with abundance of Joy, as one that has just received the greatest of all Goods.
Alcib. And, Socrates, Iverilybelieve, there'sno Man but he would be transported with Joy, ifthe same thing should happen to him.
Socrat. But you would not give your Life for the
Empire of the Greeks, nor for that of the Barba
rians.
Alcib. No certainly? ,towhat purpose >forthen
Icould not enjoy that Empire.
Socrat. But suppose you could enjoy it, would
y o u d o it, i f t h i s E n j o y m e n t w e r e t o b e f a t a l t o y o u ? Alcib. No, neither would I do it, on that'Con-
dition.
Socrat. Then by this you fee very well, that it
is not safe to accept, or desire what one does not
k n o w , if it be true, that it m a y bring great M i s ibtn'ut.
chiefsuponus, orevenmakeusloseourLives:gnatdeal ForIcouldnametoyouagreatmanyofthoseAm->>/danger
bitiousMen, who having passionately desir'd the'"Jlf^. Tyranny, and fpar'd nothing to obtain it, as theinga,hatm
greatest {now not.
? ? 1 36
7be Second Alcibiades ; orj
greatest of all Goods ; yet have deriy'd no other Advantage from this great Elevation, than to be ex- pos'd to the Stratagems of their Enemies, w h o have assassinatedthemontheThrone. Tisimpossible but you mult have heard of that Tragical Story that haslatelyhappen'd. *Archelaoe,theKingofMa cedoniahadaFavorite whom he lov'dwithanun
boundedPassion\thisFavorite, whowasyetmore
in love with the Throne of Arcbelaus, than this
Prince was with him, kilPd him tofillup hisplace,
flattering himself that he should be the happiest
ManintheWorld:Buthehadscarceenioy'dthe
T y r a n n y t, o r 4 d a y s , w h e n h e w a s c u t o f f b y o t h e r s
thatwerepossess'dwiththefameAmbition. And
among our Athenians (fortheseare Examples which comenottousbyhear-say? ,but such aswe have
seen with our Eyes) how many have therebeen,who, after they had ardently aspir'd to be Generals of the Army, andhadobtain'dwhattheydefir'd,havebeen puttodeath, orbanished ? How many otherswho have seem'd more happy, have pass'd through innu merable Dangers, and been expos'd to continual Fears, not only during the time of their being Ge nerals, but also after their return into their Comv try, where they have all their Life-time had a more cruel Siege to maintain against envious Detractors, than all those they sustain'd in War against the E- nemies of the State ? So that the greatest part of 'em wifh'd they had never been any more than pri
vateMen, ratherthan tohavehad the Command ofArmiesatsodeararate. IfalltheseDangers andFatigueswould produceaMananyadvantage intheend-,therewouldbelome reasonforhim to
to expose himself to 'em, but 'tis the quite contra ry. WhatIlayofHonours, IfayalsoofChildren. How many People have we ieen, who after they
*ArchtUtuwasthenaturalSonofFetMccas. Hekill'dhisFa ther,hisUncleAlcitasandhisSon. Heafterwardskill'dtheLe gitimateSonofPerdicsar, andafterhehadpossess'ddieThrone 7. years, was assassinated by his Favorite Crgtew.
have
? ? Os <P\AXE% 137
have importunately desir'd of God, that he Would givethemChildren, and haveaccordinglyobtain'd 'em, have by this means precipitated themselves in to terrible Miseries and Troubles : For some of 'em have spent their whole Life in Sorrow and Bitter ness ; because their Children have prov'd wicked *,
and others who have had such as have prov'd good have been no more happy than the former, becauie they have lost them for the most part in the Flower of their Age : So that they had much rather never have had 'era* N o w tho all these Miseries, and many Others, arevery obvious, and common ;yet there'sscarceaMan tobefound,whowouldrefuse thesefalseGoods, ifGod shouldgive! 'emhim;or who would cease to importune him for 'erri, if he were assur'd he should obtain 'em by his Prayers. The generality of Men would not refuse,eitherthe Tyranny, or the Command of Armies, or any other
great Honours, which yet are certainly much more
pernicious than useful j but would request 'em of
God, ifthey did not spontaneously offer themselves
to'erri. Butwaitamoment,andyou'llhear'em
sing a Palinodia, and offer Petitions quite contrary A Rienu- totheformer. Formy part,Iconfess,Ican'tchoosetm'
butthink,thatMen arereallytoblame, incom-rbUUa. plainingostheGods,and accusing"emosbeingthePffii'ts Cause os the Miseries theysuffer ; for 'tis them-}*TM**'**
selves, w h o by their Faults, or rather by their Follies, o/Ucuyfl* In spite offate draw Mischiefs on themselves. atthebt- '
Andtherefore,Akibiades, thatAncientPoetseemstiming. tome to havehadagreat dealofSense andRea son,who having (asIthink) veryimprudentFriends, whom hesaweverydaygoingoninaCourseofask
ing of God such things as seem'd good to them, and
yet were very bad for 'em, compos'd for 'em this
Prayer,andgaveit'em. GreatGod,giveusthe
Good Things that are necessary for us, whether we askyemornot;andkeepevilthingsfromw,evenAntdmhx-
wbenweask"emofthee. Thisseemstobeamost"jfPr^'r
ExcellentandverysafePrayer. Ifyouhaveany%tmAn thingtber.
? ? 138
7he Second Aksfoiadesj or^
igmmiu sometimes
thing to object: ngainst it, do not hide it from me. Alcib. 'Tishardtocontradictwhatiswellspoken. The only reflectionI make on it, Socrates, Is how many Evils are brought upon Mankind by Ignorance. For w e don't so m u c h as perceive that'tis this thatnot
onlymakesuseverydaydo suchthingsasarefatalto us ; but (which is most deplorable) engages us to askourown unhappinessofGod; andthisiswhat noMancantellhowtoimagine. There's1*0Per son but thinks him'elf capable of asking such things ofGod, asareveryusefulforhim, andveryuncapa- ble of desiring such as are pernicious to him ^ for this would not Le a Prayer, but a real Imprecation.
Socrat. Hold a little, my dear Alcibiaies, 'tis possibletheremay befoundsomePersonwiserthan youandI,whomightwithgoodReasonreprehend us, andtellusweareverymuchinthewrongthus to blame Ignorance, without adding what fork of Ignorance itisthat we condemn, and in what itcon- "":s- For if Ignorance is bad in some things, 'tis goodinothers.
Alcib. H o w do you fay,Socratesjs there any thing
end.
. ;. ? : v:. ofwhatkindsoeverofwhich'tismoreusefultobe
ignorant, thantoknow it?
S o c r a t . S o I t h i n k , a n d y o u t h i n k o t h e r w i s e . '-
i/v-'' Alclb. That I do I protest.
Socrat. Yet I shall never believe you capable of
,- *beingirritatedagainstyourMotherwiththe,furyei- . '. ';,'. . ther of an Orestes, or an Alcmoeon^ qr any the like Parricides-, ifthere have been any others who have
committed the fame Crimes. ; ,j, . . . Alcib. Ah! Socrates, I intreat you in $s' JSfame
pfGod alteryour discourse. ,;:, ,. , t. . ;, Socrat. Alcibiades, youaretoblametodesirethat ofme,ofme,Isay,who tellyou*,1don'tthink;you capableofcommittingthoseCrimes. Youcould donomoreifIaccus'dyouof'em. Butsincethese Actions appear so abominable to you , that one
mustnotname 'emunlesstherebeanabsolutene cessityofit5withallmy heart, soletitbe, Ion
? ? Of T^AYE^.
139
ly ask you, do you think, if Orestes had been in his Senses, and had known what was good, and useful forhim,hewouldhavedar'dtodowhathedid?
Alcib. No certainly.
Socrat. Neither he nor any body else would have done it.
Alcib. That's most certain.
Socrat. Then inmy OpinionthisIgnoranceofwhat is good and useful is a great Evil.
Alcib. IamofthelameMind.
Socrat. And that either in Orefles, or any other Person.
Alcib. Iam fullypersuadedofthat
Socrat. Letusexaminethismatteryetalittlefar ther. Suppose then * it had formerly come into yourHeadonasudden,thatitwasaverygoodand laudable Action for you to go and kill Pericles your Tutor and Friend ; and that you had taken a Dagger, andgonedirectlytohisDoor, toaskifhewereat Home, ashavingadesignagainsthimalone, andnot any other ; and that you had been told he was with in. Idon'tmeanbythisthatyoucouldeverhave been capable of committing so horrible an Action -,
* TheLarinInterpretershavetranslatedthisPassage,asifPla to had said, if it should, come intoyour head oj a sadden, to go and 'kfU Pericles your Tutor and Friend, not considering that they make
PlatofallintoaveryridiculousFault. Fortospeakthus,Peri clesmusthavebeenstillliving. AndPlatohadbeensaying,thac Archtlaui, King of Macedonia, had been assassinated,andwe know Ptriclesdied20yearsbefore. How thenshallthisContradiction bereconcild? How(hallwesecurePlatofromthisFaultofwhich he is not guilty : seeing he speaks the contrary in Gorgias and Tkea- gts i There's no great difficulty in the Matter, 'tis only to tran slate as the Greek Terms will bear ; if it had formerly come into your beadonasudden, thatis,ifwhilePericlestvasliving, &c. By this meanswenotonlypreventagreatmistake, inregardofthetime, butalsoescapeagreatFaultagainsttheRulesofDecency. For that Pericles should be yet alive when Socrates speaks thus to Aid- Hades, isahardandodiousSupposition-,butsupposingPericlesto bedead,ithasnotthesameharshnessinit. Atheneitswouldnot have forgot to improve this Passige to strengthen his Chicanerie against Plato\ Gorgias, if he had not very well understood that it would bear another Interpretation besides that given it by his Translators.
' . !
but
? ? 140 The Second Alcibiades ? or,
* butImakethisSuppositiontoshewyouthatthere's nothinghinders,butaManwhoknowsnotwhatis comely and honourable may be in a disposition of taking that for very Good, which is in it self very Evil ? ,Don't you think so as well as I >
Alcib. I am perfectly ofthe fame Mind.
S o c r a t . T o g o o n t h e n ? , s u p p o s i n g y o u h a d b e e n
told Pericles was at Home, and you had gone in,
andseenhim,butnotknownhim,andimaginedthat you saw some body else ? , would you have had the
Boldnesstokillhim? No certainly,foryourdesign would have been only against him ; and every time you had been at his House on the same Design, and had mistaken him for another, you would nor have donehim theleastInjury*
Alcib. That's very certain.
Socrat. What then? Do youthinkOresteswould havelaidhisParricidialHandsonhisMother, ifhe had mistaken her for another ?
Alcib. No doubtless. m
Socrat. For he did not design to kill the first W o manhemet,northeMotherofthisofthatPersonj buthadamindtokillhisownMother.
Alcib. You fay right.
Socrat. Then this fort of Ignorance is'very good for those that are in such a disposition of mind as his, and have such kind of Fancies in their Heads.
Alcib. So I think;
Scorat. By thisthenyouplainlysee, thaton some Occasions, and in some Persons whose Minds are dis pos'd after a certain manner, Ignorance is a Good
andnotanEvil,asyoujustnowsuppos'd;
Alcib: I perceive it very well.
Socrat. Ifyouwilltakethepainstoexamine'what
*Atthe*amnowgoingt0^ how"rangesoeveritmay &imetsanatfir^scemt0y? u>irmay**you'llbeofthesame
tfitfsmta- mind with me:
m the Alcib. Well, Socrates, What isit>
f S f Socrati 'Tistrue,. thatpossiblyallthe*Sciences whichis withoutthekhowledgofthatwhichisverygdod,; vtrygood. are
? ? OsV%AtE% '141
areseldomofusetothosethatpossess'em, naymost commonlyarepernicioustd'em. Followmealit tleinyourThoughts,Ientreatyou. ' Whenweare about tofayor doanything^Isitnotaltogether
necessary,eitherthatwe reallyknowwhatwearego ingtodoorfay,oratleastthatwe thinkweknow it?
Alcib. Without doubt.
Socrat. According to this Principle the Orators who everyDay advisethe People, givethem advice aboutwhattheyknow, oratleastthinktheyknow; Some give'emcounselaboutPeaceandWar, others about the Walls that ought to be built:, about the Fortifications, Gates, andArsenals. Inaword, all, that the City does for it self, or against another City, is not done but by the advice of Orators.
Alcib Tis true;
? Socrat\ Observe well what follows \ and fee if I
canfinishmyproof: Don't youdividethePeople intowiseMen and Fools? Alcib. Yes.
Socrat. Don't you call the greatest number Fools, and the leastwifeMen ? Alcib, Yes
Socrat. Is it not with reference to something that youcall'emso?
Alcib. Most certaintyj
Socrat. DoyouthencallhimawiseManwhocan give this Counsel without knowing what is best, or inwhattimeitisbest> -
Alcib. No certainly.
Socrat. Nordoyoucallhimwise,whocanmake War, but knows not when nor hoyv, nor how long 'tis best so to do.
Alcib. No, not I.
Socrat. NeitherdoyoucallthoseMagistrateswife, whoknowhowtoputtodeath,tofine,andtoba nish ; and yet know not when or on what Occasi ons these punishments are best and most just.
Alcib. No indeed.
Socrdt. Wellthe'n,whenanyoneknowswellhow to do all these things, and these Sciences are acconv panied with the knowledge of that which is very
R good*
? ? i^i
The Second Alcibiades $ or,
good (andthisisthelamewiththeknowledge of that which isvery useful, as you have granted) we call this M a n wile, and fay he is very capable to ad viseand conduct himself, and govern the Common wealth. Andwelaydirectlythecontraryofhim whodoesnotadd theknowledgeofthatwhichis
good to theseSciences.
Htiiieins Alcib. Thismultbegranted.
*hf"Vh Soir'WhenaManknowshowtomountaHorse,
skUUUthtt0^rawaB? w>t0Wrestle,inawordtoperforma- A r t a. m m n y o f t h e l i k e E x e r c i s e s -, o r i s w e l l i n s t r u c t e d ' i n a -
frojifsu ny other Art, how do you call him, when he *otfuficmt jjnows perfectly well what is most conformable to
ZmTof 7 wistmm.
the Art he Presses?
Don tyou callhim a Qiieny that employs himself in managing of Horses, him Wrestler that makes ithis businesstoWrestle, and him a Musician who understands Mustek, and sooftherest? Don'tyougive'emallsuchNames as are deriv'd from their Art, and are suitable to it> or do you give them other Appellations ?
Alcib. We give'emonlyliichNamesasaretaken from their Art.
Socrat. Do youthink'tisofabsolutenecessitythat he who well understands the Art of which he makes Profession, should also be a wise M a n ^ or shall w e lay he may befarfrom thatCharacter ?
Alcib. He may be very farfrom itSocrates.
Socrat. * What will you say of a Republick com-
5os'd of Wrestlers, Pipers, Archers, and other liich
dnd ofPeoplemingledwithsuchPersons aswe have
)eenspeakingof^someofwhomknowhowromake War, others to condemn to Death ? ,and with those
States-Men, who are bloated with pride on the Account of their pretended Capacity in Politicks > Supposing all these People to have knowledge of whatisverygood, andthatthereisbutonesingle
* ThisisasubtileSatyr againsttheRepublickoftheAthenians, in v hich allArts and Sciences w ere seen to flourish, but the know- ledg of what isvery good w as not to be found there ; and there
forenothingbutConfusionand Disorderwastobeseenamong'en. Man
? ? ,> Of Q%ArE% . i4j
Man among'emallwhoknowseitheroftwhatOc casion or with w h o m each of these different Arts ought to be used >
Alcib. I should fay, Socrates, that would be a ve ry ill-compos'd Commonwealth.
Socrat. Much more would you fay so, when you . saw every one full of Ambition, and striving to en gross the greatest part of Affairs to himselfh that he might stillexceed himself, and become eveiy Dav
more powerful in that part of the Government which is the most Noble h and if you should at the fame timefeeeveryonemaking horribleMistakesagainst the knowledge of what is very good, both on his own accountandthatoftheCommonwealth;because
he conducts himself by Opinion without Understand ing. ThisbeingtheStateofthecafe,shouldwenot have great Reason to fay that such a Republics can't
choose but be full of Disorder and Injustice ? Alcib. This is manifestly true.
Socra. Have we not agreed that it is absolutely
necessaryforuseithertobelievewe know,orelserea- . lytoknowwhatweareabouttodoorfaywithouta-
ny farther Deliberation >
Alcib. That has been agreed between us.
SocraL*Havewenotlikewiseacknowledged, that whenanyMan doesthatwhichheknows, orthinks he knows ? , provided he possesses the knowledge of
that which is very good, great advantage hence ac crues both to himself and to the State.
Alcib. Who candoubtthat?
Socrat. And thatwhen 'tisotherwise, thecontra ry ensues.
Alcib. That'sevident.
Sue. D o you still persist in the fame Sentiments ? Alcib. I do.
Socrat. Have you notsaid, thatthegreatestnum
beristhatofFools,andthatofwiseMen theleast> Alcib. Yes, and I fay the fame still.
* The kno'wledg of thac which is very good conducts and directs usnotonlyinthethingsweknow, butalsointhoseweknownot.
R 2 Socrat.
? ? 144
T k Second Alcibiades $ or,
.
Socriit. Did we not Upon this fay, that the great est number keep at a distance from that which is good, becausetheyusuallyabandonthemselvestoO- pinion withoutllnderstanding.
Alcib. Yes, sowe said.
Socnrt. Then 'tis useful for this great number to know nothing, and to believe they know nothing, be cause what they know, or believe they know they willbewillingtoputinExecution, and insodo
ing,insteadofgaininganyadvantage, theywillre ceive great prejudice. Alcib. You say true.
Soc. By this then you fee very well, that I had reason When I told you just now, that possibly all Sciences, without the knowledge of what is very food, wereseldomusefultothosethatpossess'd'em,
ut were most commonly very pernicious to 'em. Were you not then sensible of this Truth ?
Alcib. I Was not then sensible of it, Socrates, but now1am.
Sqcrat. ThenaCitywhichwouldbewellgovern'd
andaSoulthatwouldlivewellappliesitlelfonly t o t h i s S c i e n c e ? , a s a S i c k M a n c o m m i t s h i m s e l f
to his Physician ^ and as a Sailer, that would ar rivesaleathisPort,obeyshisPilot. *Without this the greaterFortune, Men orStatesenjoy, the
* Thi? is ore of the mest difficult places in Vlttoy Mtrsilitu Ficinvs, and be Srrwhave translated it very ill, and have rather obscur'dthaninterpretedi\ HoweverFicinmsuspectedthatit wascorrupted,thohecou'dnotcorrectit. Iamofopinionthat weshouldredpu>for/jut,andjaefory6. Butthatisnotall,the
principal Fault in the Text consists in the W o r d ? &? $( which makes a very ilSense, we must iheresorc necessarily read iii)$u and take
awaythePoint. Phto'sSenseis,thatwithouttheknovvledgof whatisverygood, thegreaterFortuneaSouloraCityenjoys,the greater Crimes will they commit to satiate their Passions. The ConuptioncamefromtheWord-JWewhichis3or4. Lineshigher. ButPlatospeaksromoreoftheSoulthanhedoesoftheCity,and consequentlycouldnotrepeat4uj? f. Hecertainlywrotem'^K,
andthismorseofSpeechsTHfin-riiitrJytiisveryelegant, qui magii jortitna atfiavtrit, properly, the more Fortune blows on thtir
Poop. TheBeautyo-thisPrinciple,andtheTruthwhichitcon<< tains, p. ove the necessity of lesloring the Sense arter this manner}
The preatei Fortune wieked Men have, the greater Sins do they
commit. _ _ . * great-
? ? Os V^ATE^. 245 greater Crimes will they commit, either to acquireTht*in
Riches, or to augment their Power, or satiate t h d r ^ " ' * ^
Passions. HethatpossessesalltheArtsandScien-? utir
ces, and is destitute of this, will be driven about and cnmts thtj
toss'd by each of them, and be really batter'd with "*"**'> V
a furious Tempest ; and having neither Helm nor J j ? ^
Pilot, 'tisimpossibleheshouldgoveryfar,andhisj^owiidg
ruinemustneedsbenear. MethinkswhatthePoetofwhatit speaksofonewhomhewoulddispraisemaybeap,w? iood-
pliedtohim. *Heknew(sayshe)manythings,bu( knew ''emallamiss.
jilcib. How can one make suih an applicati-, on as this, Socrates? for m y part, I don't think. there isanyJustnessinit. ',. ",. . . ,
Socrat. O n the contrary I fay there is a great deal
ofJustnessinit. Formy dearAlcibiades,'tisa fortofEnigma. HomerandtheotherPoetsarefuli*u? ? &
of'em. ForallPoesieisnaturallyenigmatick,andf-J"**'* 'tis not given to every M a n to penetrate those Obscu- l -
ritiesj and ifbesidesitsbeing Enigmatick, itbe hand ledby enviousPoets, who insteadofdiscoveringtheir W i s d o m to us, only seek to hide itfrom us ; 'tis then almost impossible tb found their Thoughts, But
you'll never accuse Homer that most Wise, and Di vine Poet of being ignorant that 'tis impassible to. , k n o w a m i s s w h a t o n e k n o w s ? , ' t i s h e t h a t f a y s o f
Margites, that t he knew many things but knew 'em all amiss, and he speaks enigmatically, for he puts [ h e k n e w ~ ] f o r h i s h s a n t i n g a n d [ a m i s s ] f o r u n h a p p y -y which terms could not well enter into the Compo sition of his Verse ? ,but what he certainly meant by
* Or thus, To a greatSum hisKnowleJg did amount, B u t all h e k n e w t u r n ' d t o a n il l A c c o u n t .
t Homtr made a Poem against one Margites, who knew much, andyetspenthisLifeinIdlenessandDebjuchery, acertainsign, thathedidnotpossesstheknowledgofwhatisverygood. This Poem which was made up of a mixture of Herojjck and lamhick Verses islost: In which Ho>>)ir turn'd the pungent Railleriesof those Satyrical Pieces which were in vogue liefore him into pleafanc Stories and Jests; and by this means was the fitft that gave us any strokesofComedy:Secthea^ChapterofA-iJtotltoftheArtof; Poetry.
R3 it,
? ? good.
jfcfafc s0 jthink:, Socrates, I(hould scarceyield
to the most evident Truths, if I should not grant that. Stfcrat. Youhavereason. But,Alcibiad. es,Ien treatyou,letusassureourselvesoftheTruth. You
feehow manyDoubtsandUncertaintiespresentthem selves. You have your share of 'em, for you go sometimes toTherightandsometimestotheleft. That which seems true to you this Minute you re ceiveassuch-,andtheverynextMoment 5tisquite' anotherthinginyourOpinion. Letusendeavourto knowwheretosix. AndasIhavealreadysaid,if theG6d towhom youaregoingtopray^Mould sud denly appear to you, and should ask you before you have begun your Prayers, if you would be satisfied that he lhould graet you some one of those things W e first spoke of-, or rather supposing he should per mit you to make your requestv which would you think most safe and most advantageous to you, whether to receive what he should give you, or to Obtain what you shouldask ofhim >
Alcib. I solemnlyjprotefc Sdcrates, Iknow not howtoansweryou:Fornotningseemstome tobe more foolish, and more to be avoided with the great estCare, thantoruntherisqueofaskingrealEvils of God, while one thinks one is asking true Goods ofhim, andthereby to exposeone'sselr^ asyOuhave verywell said,to retractthe nextmoment, andmake new Requestsquitecontrarytotheformer. .
Socrat. IsitnotforthisReasonthatthatAhci^it
Poet I was speaking of in the beginning of our t)i? c o u r s e ? , a n d w h o u n d e r s t o o d t h e s e t h i n g s b e t t e r t h a n
we, wouldhaveusendourPrayerswiththeseWords, Andkeepevilthingsfrom us, evenwhen we. askV/>> cftheet
i^6 7heSecondMcibhdts] ot,
'AllihtSd-it, isthatMarginshadagreatdealofLearningand mctsan Knowledge,andthatthiswasanunhappyorunfbr-
withoutthetunateknowledgetohim. Ifthisknowledgewas
knoTxhdge unfortunate to him he must needs have been a poor ofwhatifMan, ifwewilladheretowhathasbeenlaid.
Alcib. So I suppose.
Socrat.
? ? of v^ayegl: 247
Socrat. In like manner the Lacedemonians, whe thertheyimitatethisPoet, orhaveofthemselves found out this Truth, make both in publick and pri
vateaPrayermuchlikeit. FortheydesiretheGodsThePrqir togive 'em that which isComely with that which istftheLact~^. Good. Theywereneverheardtomakeanyotheritm^Mt-
P r a y e r ? , a n d y e t t h e y a r e a s h a p p y a s a n y P e o p l e i n
t h e W o r l d ? , a n d i f t h e y h a v e i b m e t i m e s s e e n a n I n
terruption in the Course of their Successes ; how evernonecan'justlyblame theirPrayer. For theGejKfni
Gods are free, and it depends on their Will, whe-^*rj^r ther they will grant what isdesir'd of 'em, or give ornjetiout
whatiscontrarytoit. And onthisoccasionI'lltellpqirs you another Story, which I have often heard related wboutbt- bysomeantientPeople. TheAtheniansbeingen-%ng"*'""'
gag'dformerlyinaWar withtheLacedemonians,
it happen'd that they were always beat in every Bat
tle that was fought : Being deeply concernd atthis ?
Misfortune, and seeking Means to divert these M i seriesthatimpended, atlastafterdiversConiiiltati- ons they thought it the best Expedient to fend to the Oracle of Ammon, to enquire of him the Reason of theirMisfortunes, and to pray him to tell'em why the Gods granted Victory rather to the Lacedemoni ans, than to the Athenians, who every day offet'd 'emagreatNumberofchoicerSacrifices, whoen riched their Temples with nobler Offerings, who annually made more magnificent, and more devout Processions in their Honour, and in a word who themselves alone were at greater Expence in their Worship than all the rest of the Greeks together. Whereas (said they) the Lacedemonians have no. , regard to these Ceremonies, they are so covetous in reference to the Gods, that they offer them muti lated Victims, and are at much less charge in eve rythingthatconcernsReligionthan theAthenians,
thotheyinfinitelyexceed'eminRiches. Afterthey had thus presented their Reasons, they ask'd how those Miseries that press'd their City might be di verted. The Prophet gave 'em no,immediate an-
R 4 sweji
? ? 148
The Second Alcibiades ,? or,
swer, for doubtless the God would not permit him togiveany. Butaftersometime,recallingtheAm- ballador,hetoldhm. ThisistheAnswerAmmon gives the Athenians ; he loves the Benedictions ofthe Lacedemonians much mire than all theSacrifices of
Prayers, the Greeks. This was all he said. By the bene-
pedictwris. & & w m ? f tne Lacedemonians, I suppose, he only R \'meanttheirPrayers,whichinde. daremoreperfect
thanthoseofanyotherPeople. Foraslortherest
ofthe Greeks,iome of 'em indeed offer'd Bulls with
gilded Horns, and others consecrated rich Oblations
to the Gods ; Lut at the fame time requested intheir
Prayers whatever their Passions suggested, without
informing themselves, whether whac they ask'd was
GoodorEvil. ButtheGods,whoheartheirBlas
phemies, aienot pleas'd with those magnificent Pro
cessions, nor do rhey accept theircostly Sacrifices. ? Therefore nothing requires so much Precaution and
Attention as Prayer; to know what we ought to
Jay,andwhatnot. You'llfindmanyotherrhings
in Homer, which amount to the lame thing wirh
theStoryIhavebeentellingyou. Forhefays,rhe
Trojans,whentheybuiltaFort, offer'dwholeHe-
catombes to the Immortal Gods, that theWinds carried
a pleasant Odour from Earth toHeaven, andyet that the Gods refusedtoaccept allthis, butresetted;it,be
causetheyhadanAversionforthesacred Cityof Troy,forPriamus, andallhisPeople. Sothatit
was to no purpose for 'em to osier Sacrifices, and make Prefenrs to the Gods that hated 'em ? , for the
nbtlot" ^eity'snott0L>ecorruptedbyBribes,likeacove- rHptedby tousUsurer. AndweshouldbeFocls,ifweshould Qribu. pretendbythismeanstorenderourselvesmorea-
greabletotheGodsthantheLacedemonians. For it would be a very horrible and most unworthy thing fjbr rhe Gods to have more regard to our Gifts and Sacrifices, than to our Souls, in distinguishing those thataretrulyholyandrighteous. Buttheyhavere gard only to our Souls, ai/d not at all to our Proces sions, or Sacrifices, upon which the most profligate
Per-
? ? Of V$,ArE<! {. 149
Persons, and those Cities whose Sins both againstGodonly<<- God and Man, ariseto thegreatestheighr, common egristj
]yvaluethemielvesmorethangoodMen. Nor&othtq! tbat the Gods ever sufferthemielves to be biass'dby Pre-ofersacri- sents,butdespiseallthosethingsastheGod hiin-if"to#*>>> self, and his Prophet have assur'd us.
Sothatitieemsplainthatnothingissopreci- '
ous as Wisdom and Justice bothinthe fightofGods intvbat andMen. And nonearetrulyjust and trulywifetmjuffia,
but those who both in theirWords and Actions know Zr^"' howtoacquitthemielvesoftheirDutybothtotheel m"""
GodsandtoMen. ThereioteIwouldnowwillingly know what your Sentiments are about whatIhave been saying. . . .
Alcib. Formy part,SocratesIcan'tchoosebut conformmySentimentsinthismattertoyours, and thoseofthatGod ofwhom we havebeenspeaking. W o u l d itbe reasonable for m e to go about to oppose
jny weak Understanding to that of a God, and to con tradict his Oracles >
Socrat. Don'tyourememberyoutoldmeyouwere in great-perplexity;forfearyoushould atunawares pray for? Evil things while you design'd only to ask
for Good?
Alcib. Iremember itvery well, Socrates. Socrat. You fee ? tis not at all safe for you to go
and pray in the Temple, in the Condition you are in, lest the G o d hearing your Blasphemies should re ject your Sacrifices, and to punilh you, should give you what you would not have :I am therefore of the mind that 'tis much better for you tobe silent, for I know you very well. Your Pride, for that's the softest N a m e I can give your Imprudence, your Pride 1 fay, probably will not permit you to use the PrayeroftheLacedemonians. Therefore'tisaltoge- ;, ther necessary you should wait for some Person to teach you how you ought to behave your selfboth towardstheGodsandMen.
Alcib. And when will that time come, Socrates > and w h o is he that will instruct m e ? with what plea sureshouldIlookuponhim ! Socrat.
? ? 250 Tie Second Alcibiades, See.
Socrat. Arethey,whoknownotwhattheyought lionoft t0 say or do' ignorant that they fay and do what WifeMan theyoughtnot?
a<<A a. Fool. Alcib. ,
? ? Alcib. Ithink so.
Socrat. I told you Oedipus was of that number :
But you'll yet find in our time a. multirude of Peo
ple, who without being transported with anEmoti
on of Anger like him will request ofGod realEvils
whiletheythinkrheyareaskingrealGoods. For
asforOediprts ; ifhe did not ask tor what waSxGood
neither did he think he ask'd it j whereas others every day do the quite contrary ? ,and without go
ingany farther,Alcibiades,iftheGod towhom you are going to pray, should appear suddenly to you, and before you have open'd your Lips should ask you, ifyou would be content to be theTyrant ofAthens-, Or (ifthatseemtoolittleforyou) ofallGreece^ or ifyou were not yet satisfied, should promise you all Europe together-, and fully to gratifie your A m bition, should add, that that very day all the World should know that Alcibiades the Son of Clinias is K i n g -, I a m p e r f w a d e d y o u w o u l d g o o u t o f t h e Temple with abundance of Joy, as one that has just received the greatest of all Goods.
Alcib. And, Socrates, Iverilybelieve, there'sno Man but he would be transported with Joy, ifthe same thing should happen to him.
Socrat. But you would not give your Life for the
Empire of the Greeks, nor for that of the Barba
rians.
Alcib. No certainly? ,towhat purpose >forthen
Icould not enjoy that Empire.
Socrat. But suppose you could enjoy it, would
y o u d o it, i f t h i s E n j o y m e n t w e r e t o b e f a t a l t o y o u ? Alcib. No, neither would I do it, on that'Con-
dition.
Socrat. Then by this you fee very well, that it
is not safe to accept, or desire what one does not
k n o w , if it be true, that it m a y bring great M i s ibtn'ut.
chiefsuponus, orevenmakeusloseourLives:gnatdeal ForIcouldnametoyouagreatmanyofthoseAm->>/danger
bitiousMen, who having passionately desir'd the'"Jlf^. Tyranny, and fpar'd nothing to obtain it, as theinga,hatm
greatest {now not.
? ? 1 36
7be Second Alcibiades ; orj
greatest of all Goods ; yet have deriy'd no other Advantage from this great Elevation, than to be ex- pos'd to the Stratagems of their Enemies, w h o have assassinatedthemontheThrone. Tisimpossible but you mult have heard of that Tragical Story that haslatelyhappen'd. *Archelaoe,theKingofMa cedoniahadaFavorite whom he lov'dwithanun
boundedPassion\thisFavorite, whowasyetmore
in love with the Throne of Arcbelaus, than this
Prince was with him, kilPd him tofillup hisplace,
flattering himself that he should be the happiest
ManintheWorld:Buthehadscarceenioy'dthe
T y r a n n y t, o r 4 d a y s , w h e n h e w a s c u t o f f b y o t h e r s
thatwerepossess'dwiththefameAmbition. And
among our Athenians (fortheseare Examples which comenottousbyhear-say? ,but such aswe have
seen with our Eyes) how many have therebeen,who, after they had ardently aspir'd to be Generals of the Army, andhadobtain'dwhattheydefir'd,havebeen puttodeath, orbanished ? How many otherswho have seem'd more happy, have pass'd through innu merable Dangers, and been expos'd to continual Fears, not only during the time of their being Ge nerals, but also after their return into their Comv try, where they have all their Life-time had a more cruel Siege to maintain against envious Detractors, than all those they sustain'd in War against the E- nemies of the State ? So that the greatest part of 'em wifh'd they had never been any more than pri
vateMen, ratherthan tohavehad the Command ofArmiesatsodeararate. IfalltheseDangers andFatigueswould produceaMananyadvantage intheend-,therewouldbelome reasonforhim to
to expose himself to 'em, but 'tis the quite contra ry. WhatIlayofHonours, IfayalsoofChildren. How many People have we ieen, who after they
*ArchtUtuwasthenaturalSonofFetMccas. Hekill'dhisFa ther,hisUncleAlcitasandhisSon. Heafterwardskill'dtheLe gitimateSonofPerdicsar, andafterhehadpossess'ddieThrone 7. years, was assassinated by his Favorite Crgtew.
have
? ? Os <P\AXE% 137
have importunately desir'd of God, that he Would givethemChildren, and haveaccordinglyobtain'd 'em, have by this means precipitated themselves in to terrible Miseries and Troubles : For some of 'em have spent their whole Life in Sorrow and Bitter ness ; because their Children have prov'd wicked *,
and others who have had such as have prov'd good have been no more happy than the former, becauie they have lost them for the most part in the Flower of their Age : So that they had much rather never have had 'era* N o w tho all these Miseries, and many Others, arevery obvious, and common ;yet there'sscarceaMan tobefound,whowouldrefuse thesefalseGoods, ifGod shouldgive! 'emhim;or who would cease to importune him for 'erri, if he were assur'd he should obtain 'em by his Prayers. The generality of Men would not refuse,eitherthe Tyranny, or the Command of Armies, or any other
great Honours, which yet are certainly much more
pernicious than useful j but would request 'em of
God, ifthey did not spontaneously offer themselves
to'erri. Butwaitamoment,andyou'llhear'em
sing a Palinodia, and offer Petitions quite contrary A Rienu- totheformer. Formy part,Iconfess,Ican'tchoosetm'
butthink,thatMen arereallytoblame, incom-rbUUa. plainingostheGods,and accusing"emosbeingthePffii'ts Cause os the Miseries theysuffer ; for 'tis them-}*TM**'**
selves, w h o by their Faults, or rather by their Follies, o/Ucuyfl* In spite offate draw Mischiefs on themselves. atthebt- '
Andtherefore,Akibiades, thatAncientPoetseemstiming. tome to havehadagreat dealofSense andRea son,who having (asIthink) veryimprudentFriends, whom hesaweverydaygoingoninaCourseofask
ing of God such things as seem'd good to them, and
yet were very bad for 'em, compos'd for 'em this
Prayer,andgaveit'em. GreatGod,giveusthe
Good Things that are necessary for us, whether we askyemornot;andkeepevilthingsfromw,evenAntdmhx-
wbenweask"emofthee. Thisseemstobeamost"jfPr^'r
ExcellentandverysafePrayer. Ifyouhaveany%tmAn thingtber.
? ? 138
7he Second Aksfoiadesj or^
igmmiu sometimes
thing to object: ngainst it, do not hide it from me. Alcib. 'Tishardtocontradictwhatiswellspoken. The only reflectionI make on it, Socrates, Is how many Evils are brought upon Mankind by Ignorance. For w e don't so m u c h as perceive that'tis this thatnot
onlymakesuseverydaydo suchthingsasarefatalto us ; but (which is most deplorable) engages us to askourown unhappinessofGod; andthisiswhat noMancantellhowtoimagine. There's1*0Per son but thinks him'elf capable of asking such things ofGod, asareveryusefulforhim, andveryuncapa- ble of desiring such as are pernicious to him ^ for this would not Le a Prayer, but a real Imprecation.
Socrat. Hold a little, my dear Alcibiaies, 'tis possibletheremay befoundsomePersonwiserthan youandI,whomightwithgoodReasonreprehend us, andtellusweareverymuchinthewrongthus to blame Ignorance, without adding what fork of Ignorance itisthat we condemn, and in what itcon- "":s- For if Ignorance is bad in some things, 'tis goodinothers.
Alcib. H o w do you fay,Socratesjs there any thing
end.
. ;. ? : v:. ofwhatkindsoeverofwhich'tismoreusefultobe
ignorant, thantoknow it?
S o c r a t . S o I t h i n k , a n d y o u t h i n k o t h e r w i s e . '-
i/v-'' Alclb. That I do I protest.
Socrat. Yet I shall never believe you capable of
,- *beingirritatedagainstyourMotherwiththe,furyei- . '. ';,'. . ther of an Orestes, or an Alcmoeon^ qr any the like Parricides-, ifthere have been any others who have
committed the fame Crimes. ; ,j, . . . Alcib. Ah! Socrates, I intreat you in $s' JSfame
pfGod alteryour discourse. ,;:, ,. , t. . ;, Socrat. Alcibiades, youaretoblametodesirethat ofme,ofme,Isay,who tellyou*,1don'tthink;you capableofcommittingthoseCrimes. Youcould donomoreifIaccus'dyouof'em. Butsincethese Actions appear so abominable to you , that one
mustnotname 'emunlesstherebeanabsolutene cessityofit5withallmy heart, soletitbe, Ion
? ? Of T^AYE^.
139
ly ask you, do you think, if Orestes had been in his Senses, and had known what was good, and useful forhim,hewouldhavedar'dtodowhathedid?
Alcib. No certainly.
Socrat. Neither he nor any body else would have done it.
Alcib. That's most certain.
Socrat. Then inmy OpinionthisIgnoranceofwhat is good and useful is a great Evil.
Alcib. IamofthelameMind.
Socrat. And that either in Orefles, or any other Person.
Alcib. Iam fullypersuadedofthat
Socrat. Letusexaminethismatteryetalittlefar ther. Suppose then * it had formerly come into yourHeadonasudden,thatitwasaverygoodand laudable Action for you to go and kill Pericles your Tutor and Friend ; and that you had taken a Dagger, andgonedirectlytohisDoor, toaskifhewereat Home, ashavingadesignagainsthimalone, andnot any other ; and that you had been told he was with in. Idon'tmeanbythisthatyoucouldeverhave been capable of committing so horrible an Action -,
* TheLarinInterpretershavetranslatedthisPassage,asifPla to had said, if it should, come intoyour head oj a sadden, to go and 'kfU Pericles your Tutor and Friend, not considering that they make
PlatofallintoaveryridiculousFault. Fortospeakthus,Peri clesmusthavebeenstillliving. AndPlatohadbeensaying,thac Archtlaui, King of Macedonia, had been assassinated,andwe know Ptriclesdied20yearsbefore. How thenshallthisContradiction bereconcild? How(hallwesecurePlatofromthisFaultofwhich he is not guilty : seeing he speaks the contrary in Gorgias and Tkea- gts i There's no great difficulty in the Matter, 'tis only to tran slate as the Greek Terms will bear ; if it had formerly come into your beadonasudden, thatis,ifwhilePericlestvasliving, &c. By this meanswenotonlypreventagreatmistake, inregardofthetime, butalsoescapeagreatFaultagainsttheRulesofDecency. For that Pericles should be yet alive when Socrates speaks thus to Aid- Hades, isahardandodiousSupposition-,butsupposingPericlesto bedead,ithasnotthesameharshnessinit. Atheneitswouldnot have forgot to improve this Passige to strengthen his Chicanerie against Plato\ Gorgias, if he had not very well understood that it would bear another Interpretation besides that given it by his Translators.
' . !
but
? ? 140 The Second Alcibiades ? or,
* butImakethisSuppositiontoshewyouthatthere's nothinghinders,butaManwhoknowsnotwhatis comely and honourable may be in a disposition of taking that for very Good, which is in it self very Evil ? ,Don't you think so as well as I >
Alcib. I am perfectly ofthe fame Mind.
S o c r a t . T o g o o n t h e n ? , s u p p o s i n g y o u h a d b e e n
told Pericles was at Home, and you had gone in,
andseenhim,butnotknownhim,andimaginedthat you saw some body else ? , would you have had the
Boldnesstokillhim? No certainly,foryourdesign would have been only against him ; and every time you had been at his House on the same Design, and had mistaken him for another, you would nor have donehim theleastInjury*
Alcib. That's very certain.
Socrat. What then? Do youthinkOresteswould havelaidhisParricidialHandsonhisMother, ifhe had mistaken her for another ?
Alcib. No doubtless. m
Socrat. For he did not design to kill the first W o manhemet,northeMotherofthisofthatPersonj buthadamindtokillhisownMother.
Alcib. You fay right.
Socrat. Then this fort of Ignorance is'very good for those that are in such a disposition of mind as his, and have such kind of Fancies in their Heads.
Alcib. So I think;
Scorat. By thisthenyouplainlysee, thaton some Occasions, and in some Persons whose Minds are dis pos'd after a certain manner, Ignorance is a Good
andnotanEvil,asyoujustnowsuppos'd;
Alcib: I perceive it very well.
Socrat. Ifyouwilltakethepainstoexamine'what
*Atthe*amnowgoingt0^ how"rangesoeveritmay &imetsanatfir^scemt0y? u>irmay**you'llbeofthesame
tfitfsmta- mind with me:
m the Alcib. Well, Socrates, What isit>
f S f Socrati 'Tistrue,. thatpossiblyallthe*Sciences whichis withoutthekhowledgofthatwhichisverygdod,; vtrygood. are
? ? OsV%AtE% '141
areseldomofusetothosethatpossess'em, naymost commonlyarepernicioustd'em. Followmealit tleinyourThoughts,Ientreatyou. ' Whenweare about tofayor doanything^Isitnotaltogether
necessary,eitherthatwe reallyknowwhatwearego ingtodoorfay,oratleastthatwe thinkweknow it?
Alcib. Without doubt.
Socrat. According to this Principle the Orators who everyDay advisethe People, givethem advice aboutwhattheyknow, oratleastthinktheyknow; Some give'emcounselaboutPeaceandWar, others about the Walls that ought to be built:, about the Fortifications, Gates, andArsenals. Inaword, all, that the City does for it self, or against another City, is not done but by the advice of Orators.
Alcib Tis true;
? Socrat\ Observe well what follows \ and fee if I
canfinishmyproof: Don't youdividethePeople intowiseMen and Fools? Alcib. Yes.
Socrat. Don't you call the greatest number Fools, and the leastwifeMen ? Alcib, Yes
Socrat. Is it not with reference to something that youcall'emso?
Alcib. Most certaintyj
Socrat. DoyouthencallhimawiseManwhocan give this Counsel without knowing what is best, or inwhattimeitisbest> -
Alcib. No certainly.
Socrat. Nordoyoucallhimwise,whocanmake War, but knows not when nor hoyv, nor how long 'tis best so to do.
Alcib. No, not I.
Socrat. NeitherdoyoucallthoseMagistrateswife, whoknowhowtoputtodeath,tofine,andtoba nish ; and yet know not when or on what Occasi ons these punishments are best and most just.
Alcib. No indeed.
Socrdt. Wellthe'n,whenanyoneknowswellhow to do all these things, and these Sciences are acconv panied with the knowledge of that which is very
R good*
? ? i^i
The Second Alcibiades $ or,
good (andthisisthelamewiththeknowledge of that which isvery useful, as you have granted) we call this M a n wile, and fay he is very capable to ad viseand conduct himself, and govern the Common wealth. Andwelaydirectlythecontraryofhim whodoesnotadd theknowledgeofthatwhichis
good to theseSciences.
Htiiieins Alcib. Thismultbegranted.
*hf"Vh Soir'WhenaManknowshowtomountaHorse,
skUUUthtt0^rawaB? w>t0Wrestle,inawordtoperforma- A r t a. m m n y o f t h e l i k e E x e r c i s e s -, o r i s w e l l i n s t r u c t e d ' i n a -
frojifsu ny other Art, how do you call him, when he *otfuficmt jjnows perfectly well what is most conformable to
ZmTof 7 wistmm.
the Art he Presses?
Don tyou callhim a Qiieny that employs himself in managing of Horses, him Wrestler that makes ithis businesstoWrestle, and him a Musician who understands Mustek, and sooftherest? Don'tyougive'emallsuchNames as are deriv'd from their Art, and are suitable to it> or do you give them other Appellations ?
Alcib. We give'emonlyliichNamesasaretaken from their Art.
Socrat. Do youthink'tisofabsolutenecessitythat he who well understands the Art of which he makes Profession, should also be a wise M a n ^ or shall w e lay he may befarfrom thatCharacter ?
Alcib. He may be very farfrom itSocrates.
Socrat. * What will you say of a Republick com-
5os'd of Wrestlers, Pipers, Archers, and other liich
dnd ofPeoplemingledwithsuchPersons aswe have
)eenspeakingof^someofwhomknowhowromake War, others to condemn to Death ? ,and with those
States-Men, who are bloated with pride on the Account of their pretended Capacity in Politicks > Supposing all these People to have knowledge of whatisverygood, andthatthereisbutonesingle
* ThisisasubtileSatyr againsttheRepublickoftheAthenians, in v hich allArts and Sciences w ere seen to flourish, but the know- ledg of what isvery good w as not to be found there ; and there
forenothingbutConfusionand Disorderwastobeseenamong'en. Man
? ? ,> Of Q%ArE% . i4j
Man among'emallwhoknowseitheroftwhatOc casion or with w h o m each of these different Arts ought to be used >
Alcib. I should fay, Socrates, that would be a ve ry ill-compos'd Commonwealth.
Socrat. Much more would you fay so, when you . saw every one full of Ambition, and striving to en gross the greatest part of Affairs to himselfh that he might stillexceed himself, and become eveiy Dav
more powerful in that part of the Government which is the most Noble h and if you should at the fame timefeeeveryonemaking horribleMistakesagainst the knowledge of what is very good, both on his own accountandthatoftheCommonwealth;because
he conducts himself by Opinion without Understand ing. ThisbeingtheStateofthecafe,shouldwenot have great Reason to fay that such a Republics can't
choose but be full of Disorder and Injustice ? Alcib. This is manifestly true.
Socra. Have we not agreed that it is absolutely
necessaryforuseithertobelievewe know,orelserea- . lytoknowwhatweareabouttodoorfaywithouta-
ny farther Deliberation >
Alcib. That has been agreed between us.
SocraL*Havewenotlikewiseacknowledged, that whenanyMan doesthatwhichheknows, orthinks he knows ? , provided he possesses the knowledge of
that which is very good, great advantage hence ac crues both to himself and to the State.
Alcib. Who candoubtthat?
Socrat. And thatwhen 'tisotherwise, thecontra ry ensues.
Alcib. That'sevident.
Sue. D o you still persist in the fame Sentiments ? Alcib. I do.
Socrat. Have you notsaid, thatthegreatestnum
beristhatofFools,andthatofwiseMen theleast> Alcib. Yes, and I fay the fame still.
* The kno'wledg of thac which is very good conducts and directs usnotonlyinthethingsweknow, butalsointhoseweknownot.
R 2 Socrat.
? ? 144
T k Second Alcibiades $ or,
.
Socriit. Did we not Upon this fay, that the great est number keep at a distance from that which is good, becausetheyusuallyabandonthemselvestoO- pinion withoutllnderstanding.
Alcib. Yes, sowe said.
Socnrt. Then 'tis useful for this great number to know nothing, and to believe they know nothing, be cause what they know, or believe they know they willbewillingtoputinExecution, and insodo
ing,insteadofgaininganyadvantage, theywillre ceive great prejudice. Alcib. You say true.
Soc. By this then you fee very well, that I had reason When I told you just now, that possibly all Sciences, without the knowledge of what is very food, wereseldomusefultothosethatpossess'd'em,
ut were most commonly very pernicious to 'em. Were you not then sensible of this Truth ?
Alcib. I Was not then sensible of it, Socrates, but now1am.
Sqcrat. ThenaCitywhichwouldbewellgovern'd
andaSoulthatwouldlivewellappliesitlelfonly t o t h i s S c i e n c e ? , a s a S i c k M a n c o m m i t s h i m s e l f
to his Physician ^ and as a Sailer, that would ar rivesaleathisPort,obeyshisPilot. *Without this the greaterFortune, Men orStatesenjoy, the
* Thi? is ore of the mest difficult places in Vlttoy Mtrsilitu Ficinvs, and be Srrwhave translated it very ill, and have rather obscur'dthaninterpretedi\ HoweverFicinmsuspectedthatit wascorrupted,thohecou'dnotcorrectit. Iamofopinionthat weshouldredpu>for/jut,andjaefory6. Butthatisnotall,the
principal Fault in the Text consists in the W o r d ? &? $( which makes a very ilSense, we must iheresorc necessarily read iii)$u and take
awaythePoint. Phto'sSenseis,thatwithouttheknovvledgof whatisverygood, thegreaterFortuneaSouloraCityenjoys,the greater Crimes will they commit to satiate their Passions. The ConuptioncamefromtheWord-JWewhichis3or4. Lineshigher. ButPlatospeaksromoreoftheSoulthanhedoesoftheCity,and consequentlycouldnotrepeat4uj? f. Hecertainlywrotem'^K,
andthismorseofSpeechsTHfin-riiitrJytiisveryelegant, qui magii jortitna atfiavtrit, properly, the more Fortune blows on thtir
Poop. TheBeautyo-thisPrinciple,andtheTruthwhichitcon<< tains, p. ove the necessity of lesloring the Sense arter this manner}
The preatei Fortune wieked Men have, the greater Sins do they
commit. _ _ . * great-
? ? Os V^ATE^. 245 greater Crimes will they commit, either to acquireTht*in
Riches, or to augment their Power, or satiate t h d r ^ " ' * ^
Passions. HethatpossessesalltheArtsandScien-? utir
ces, and is destitute of this, will be driven about and cnmts thtj
toss'd by each of them, and be really batter'd with "*"**'> V
a furious Tempest ; and having neither Helm nor J j ? ^
Pilot, 'tisimpossibleheshouldgoveryfar,andhisj^owiidg
ruinemustneedsbenear. MethinkswhatthePoetofwhatit speaksofonewhomhewoulddispraisemaybeap,w? iood-
pliedtohim. *Heknew(sayshe)manythings,bu( knew ''emallamiss.
jilcib. How can one make suih an applicati-, on as this, Socrates? for m y part, I don't think. there isanyJustnessinit. ',. ",. . . ,
Socrat. O n the contrary I fay there is a great deal
ofJustnessinit. Formy dearAlcibiades,'tisa fortofEnigma. HomerandtheotherPoetsarefuli*u? ? &
of'em. ForallPoesieisnaturallyenigmatick,andf-J"**'* 'tis not given to every M a n to penetrate those Obscu- l -
ritiesj and ifbesidesitsbeing Enigmatick, itbe hand ledby enviousPoets, who insteadofdiscoveringtheir W i s d o m to us, only seek to hide itfrom us ; 'tis then almost impossible tb found their Thoughts, But
you'll never accuse Homer that most Wise, and Di vine Poet of being ignorant that 'tis impassible to. , k n o w a m i s s w h a t o n e k n o w s ? , ' t i s h e t h a t f a y s o f
Margites, that t he knew many things but knew 'em all amiss, and he speaks enigmatically, for he puts [ h e k n e w ~ ] f o r h i s h s a n t i n g a n d [ a m i s s ] f o r u n h a p p y -y which terms could not well enter into the Compo sition of his Verse ? ,but what he certainly meant by
* Or thus, To a greatSum hisKnowleJg did amount, B u t all h e k n e w t u r n ' d t o a n il l A c c o u n t .
t Homtr made a Poem against one Margites, who knew much, andyetspenthisLifeinIdlenessandDebjuchery, acertainsign, thathedidnotpossesstheknowledgofwhatisverygood. This Poem which was made up of a mixture of Herojjck and lamhick Verses islost: In which Ho>>)ir turn'd the pungent Railleriesof those Satyrical Pieces which were in vogue liefore him into pleafanc Stories and Jests; and by this means was the fitft that gave us any strokesofComedy:Secthea^ChapterofA-iJtotltoftheArtof; Poetry.
R3 it,
? ? good.
jfcfafc s0 jthink:, Socrates, I(hould scarceyield
to the most evident Truths, if I should not grant that. Stfcrat. Youhavereason. But,Alcibiad. es,Ien treatyou,letusassureourselvesoftheTruth. You
feehow manyDoubtsandUncertaintiespresentthem selves. You have your share of 'em, for you go sometimes toTherightandsometimestotheleft. That which seems true to you this Minute you re ceiveassuch-,andtheverynextMoment 5tisquite' anotherthinginyourOpinion. Letusendeavourto knowwheretosix. AndasIhavealreadysaid,if theG6d towhom youaregoingtopray^Mould sud denly appear to you, and should ask you before you have begun your Prayers, if you would be satisfied that he lhould graet you some one of those things W e first spoke of-, or rather supposing he should per mit you to make your requestv which would you think most safe and most advantageous to you, whether to receive what he should give you, or to Obtain what you shouldask ofhim >
Alcib. I solemnlyjprotefc Sdcrates, Iknow not howtoansweryou:Fornotningseemstome tobe more foolish, and more to be avoided with the great estCare, thantoruntherisqueofaskingrealEvils of God, while one thinks one is asking true Goods ofhim, andthereby to exposeone'sselr^ asyOuhave verywell said,to retractthe nextmoment, andmake new Requestsquitecontrarytotheformer. .
Socrat. IsitnotforthisReasonthatthatAhci^it
Poet I was speaking of in the beginning of our t)i? c o u r s e ? , a n d w h o u n d e r s t o o d t h e s e t h i n g s b e t t e r t h a n
we, wouldhaveusendourPrayerswiththeseWords, Andkeepevilthingsfrom us, evenwhen we. askV/>> cftheet
i^6 7heSecondMcibhdts] ot,
'AllihtSd-it, isthatMarginshadagreatdealofLearningand mctsan Knowledge,andthatthiswasanunhappyorunfbr-
withoutthetunateknowledgetohim. Ifthisknowledgewas
knoTxhdge unfortunate to him he must needs have been a poor ofwhatifMan, ifwewilladheretowhathasbeenlaid.
Alcib. So I suppose.
Socrat.
? ? of v^ayegl: 247
Socrat. In like manner the Lacedemonians, whe thertheyimitatethisPoet, orhaveofthemselves found out this Truth, make both in publick and pri
vateaPrayermuchlikeit. FortheydesiretheGodsThePrqir togive 'em that which isComely with that which istftheLact~^. Good. Theywereneverheardtomakeanyotheritm^Mt-
P r a y e r ? , a n d y e t t h e y a r e a s h a p p y a s a n y P e o p l e i n
t h e W o r l d ? , a n d i f t h e y h a v e i b m e t i m e s s e e n a n I n
terruption in the Course of their Successes ; how evernonecan'justlyblame theirPrayer. For theGejKfni
Gods are free, and it depends on their Will, whe-^*rj^r ther they will grant what isdesir'd of 'em, or give ornjetiout
whatiscontrarytoit. And onthisoccasionI'lltellpqirs you another Story, which I have often heard related wboutbt- bysomeantientPeople. TheAtheniansbeingen-%ng"*'""'
gag'dformerlyinaWar withtheLacedemonians,
it happen'd that they were always beat in every Bat
tle that was fought : Being deeply concernd atthis ?
Misfortune, and seeking Means to divert these M i seriesthatimpended, atlastafterdiversConiiiltati- ons they thought it the best Expedient to fend to the Oracle of Ammon, to enquire of him the Reason of theirMisfortunes, and to pray him to tell'em why the Gods granted Victory rather to the Lacedemoni ans, than to the Athenians, who every day offet'd 'emagreatNumberofchoicerSacrifices, whoen riched their Temples with nobler Offerings, who annually made more magnificent, and more devout Processions in their Honour, and in a word who themselves alone were at greater Expence in their Worship than all the rest of the Greeks together. Whereas (said they) the Lacedemonians have no. , regard to these Ceremonies, they are so covetous in reference to the Gods, that they offer them muti lated Victims, and are at much less charge in eve rythingthatconcernsReligionthan theAthenians,
thotheyinfinitelyexceed'eminRiches. Afterthey had thus presented their Reasons, they ask'd how those Miseries that press'd their City might be di verted. The Prophet gave 'em no,immediate an-
R 4 sweji
? ? 148
The Second Alcibiades ,? or,
swer, for doubtless the God would not permit him togiveany. Butaftersometime,recallingtheAm- ballador,hetoldhm. ThisistheAnswerAmmon gives the Athenians ; he loves the Benedictions ofthe Lacedemonians much mire than all theSacrifices of
Prayers, the Greeks. This was all he said. By the bene-
pedictwris. & & w m ? f tne Lacedemonians, I suppose, he only R \'meanttheirPrayers,whichinde. daremoreperfect
thanthoseofanyotherPeople. Foraslortherest
ofthe Greeks,iome of 'em indeed offer'd Bulls with
gilded Horns, and others consecrated rich Oblations
to the Gods ; Lut at the fame time requested intheir
Prayers whatever their Passions suggested, without
informing themselves, whether whac they ask'd was
GoodorEvil. ButtheGods,whoheartheirBlas
phemies, aienot pleas'd with those magnificent Pro
cessions, nor do rhey accept theircostly Sacrifices. ? Therefore nothing requires so much Precaution and
Attention as Prayer; to know what we ought to
Jay,andwhatnot. You'llfindmanyotherrhings
in Homer, which amount to the lame thing wirh
theStoryIhavebeentellingyou. Forhefays,rhe
Trojans,whentheybuiltaFort, offer'dwholeHe-
catombes to the Immortal Gods, that theWinds carried
a pleasant Odour from Earth toHeaven, andyet that the Gods refusedtoaccept allthis, butresetted;it,be
causetheyhadanAversionforthesacred Cityof Troy,forPriamus, andallhisPeople. Sothatit
was to no purpose for 'em to osier Sacrifices, and make Prefenrs to the Gods that hated 'em ? , for the
nbtlot" ^eity'snott0L>ecorruptedbyBribes,likeacove- rHptedby tousUsurer. AndweshouldbeFocls,ifweshould Qribu. pretendbythismeanstorenderourselvesmorea-
greabletotheGodsthantheLacedemonians. For it would be a very horrible and most unworthy thing fjbr rhe Gods to have more regard to our Gifts and Sacrifices, than to our Souls, in distinguishing those thataretrulyholyandrighteous. Buttheyhavere gard only to our Souls, ai/d not at all to our Proces sions, or Sacrifices, upon which the most profligate
Per-
? ? Of V$,ArE<! {. 149
Persons, and those Cities whose Sins both againstGodonly<<- God and Man, ariseto thegreatestheighr, common egristj
]yvaluethemielvesmorethangoodMen. Nor&othtq! tbat the Gods ever sufferthemielves to be biass'dby Pre-ofersacri- sents,butdespiseallthosethingsastheGod hiin-if"to#*>>> self, and his Prophet have assur'd us.
Sothatitieemsplainthatnothingissopreci- '
ous as Wisdom and Justice bothinthe fightofGods intvbat andMen. And nonearetrulyjust and trulywifetmjuffia,
but those who both in theirWords and Actions know Zr^"' howtoacquitthemielvesoftheirDutybothtotheel m"""
GodsandtoMen. ThereioteIwouldnowwillingly know what your Sentiments are about whatIhave been saying. . . .
Alcib. Formy part,SocratesIcan'tchoosebut conformmySentimentsinthismattertoyours, and thoseofthatGod ofwhom we havebeenspeaking. W o u l d itbe reasonable for m e to go about to oppose
jny weak Understanding to that of a God, and to con tradict his Oracles >
Socrat. Don'tyourememberyoutoldmeyouwere in great-perplexity;forfearyoushould atunawares pray for? Evil things while you design'd only to ask
for Good?
Alcib. Iremember itvery well, Socrates. Socrat. You fee ? tis not at all safe for you to go
and pray in the Temple, in the Condition you are in, lest the G o d hearing your Blasphemies should re ject your Sacrifices, and to punilh you, should give you what you would not have :I am therefore of the mind that 'tis much better for you tobe silent, for I know you very well. Your Pride, for that's the softest N a m e I can give your Imprudence, your Pride 1 fay, probably will not permit you to use the PrayeroftheLacedemonians. Therefore'tisaltoge- ;, ther necessary you should wait for some Person to teach you how you ought to behave your selfboth towardstheGodsandMen.
Alcib. And when will that time come, Socrates > and w h o is he that will instruct m e ? with what plea sureshouldIlookuponhim ! Socrat.
? ? 250 Tie Second Alcibiades, See.
