relations. Now would you have me to set them to work?" "And because they are free and your relations," said Socrates, "do you think they ought to do nothing but eat and sleep? Do you observe that they, who live thus idle and at their ease, lead more comfortable lives than others? Do you think them more content, more cheerful, that is to say, more happy than those who employ themselves in any of those manufactures we have mentioned, or in whatever else tends to the utility or convenience of life? Do you imagine that idleness and laziness contribute toward our learning things necessary; that they can enable us to retain those things we have already learnt; that they help to strengthen the body or keep it in health; that they can assist us to get riches, or keep what we have got already; and do you believe that labour and industry are good for nothing? Why did your ladies learn what you say they know. Did they believe them to be useless things, and had they resolved never to put them in practice? Or, on the contrary, was it with design to employ themselves in those matters, and to get something by them? Is it a greater piece of wisdom to sit still and do nothing, than to busy oneself in things that are of use in life, and that turn to account? And is it not more reasonable for a man to work than to be with his arms across, thinking how he shall do to live? Shall I tell you my mind, Aristarchus? Well, then, I am of opinion that in the condition you are in you cannot love your guests, nor they you for this reason, that you, on the one hand, feel they are a burden to you, and they, on the other, perceive you uneasy and discontented on their account. And it is to be feared that the discontent will increase on both sides, and that the sense of past favours will wear off; but when you set them to work you will begin to love them, because they will bring you some profit; and when they find that you regard them with more complacency they will not fail to have more love for you. The remembrance of your kindnesses will be more grateful to them, and the obligations they have to you will be the greater. In a word, you will be kinder relations and better friends.
Indeed, if what they were to do was a thing worthy of blame, it would be better to die than to think of it; but what they can do is honourable, and becoming of their sex, and whoever knows how to do a thing well will acquit himself of it with honour and pleasure. Therefore defer no longer to make the proposal to them, since it will be so advantageous to all of you, and be assured they will receive it with joy and pleasure." "Good God! what a fine scheme you have proposed! Indeed, I cannot but approve of it; nay, it has made such a wonderful impression on my mind, that whereas I was lately against borrowing money at all, because I saw that when I had spent it I should not be in a condition to repay it, I am now resolved to go try where I can take some up upon any terms, to buy tools and other materials to set ourselves to work."
What was proposed was forthwith executed. Aristarchus bought what he wanted; he laid in a provision of wool, and the ladies worked from morning to night. This occupation diverted their melancholy, and, instead of the uneasiness there was before between them and Aristarchus, they began to live in a reciprocal satisfaction. The ladies loved him as their protector, and he considered them as persons who were very useful and necessary to him.
To conclude, some time afterwards Aristarchus came to see Socrates, and related the whole matter to him with great content, and told him the women began to complain that none but he was idle. "Why do you not put them in mind," said Socrates, "of the fable of the dog? For, in the days when beasts could speak, according to the fable, the sheep said to her master, 'You are a strange man; we yield you wool, lambs, and cheeses, and yet you give us nothing but what we can get upon the ground; and the dog, who brings you in no profit, is kindly used, for you feed him with the same bread you eat yourself.' The dog, overhearing this complaint, answered her: 'It is not without reason that I am used so well. It is I who protect you; it is I who hinder thieves from taking you away, and wolves from sucking your blood. If I were not always keeping watch about you, you would not dare so much as to go to feed.' This answer was the reason that the sheep yielded freely to the dog the honour they pretended to before. In like manner do you also let these ladies know that it is you who are their guardian and protector, and that you watch over them for their safety with as much care as a faithful and courageous dog watcheth over a herd committed to his charge. Tell them that because of you no man dares hurt them, and that it is by your means that they live at ease and in safety."
CHAPTER VIII. SOCRATES PERSUADES EUTHERUS TO ABANDON HIS FORMER WAY OF LIVING, AND TO BETAKE HIMSELF TO SOME MORE USEFUL AND HONOURABLE EMPLOYMENT.
Another time, meeting with Eutherus, one of his old friends, whom he had not seen for a great while before, he inquired of him from whence he came? "At present," answered Eutherus, "I come not from abroad; but towards the end of the war I returned from a voyage I had made, for, after having lost all the estate I had upon the frontiers, and my father having left me nothing in Attica, I was forced to work for my living, and I believe it better to do so than to be troublesome to others; besides, I can no longer borrow anything, because I have nothing left to mortgage."
"And how much longer," said Socrates, "do you think you shall be able to work for your living?" "Alas! but a short while," answered Eutherus.
"Nevertheless," replied Socrates, "when you come to be old it will cost you something to maintain yourself, and yet you will not then be able to earn anything." "You say very true." "You had best, then," continued Socrates, "employ yourself now in business that will enable you to lay by something for your old age, and get into the service of some rich man, who has occasion for an economist, to have the inspection over his workmen, to gather in his fruits, to preserve what belongs to him, that he may reward you for the service you do him." "I should find it very difficult," replied Eutherus, "to submit to be a slave." "Yet," said Socrates, "the magistrates in republics, and all that are in employments, are not, therefore, reputed slaves; on the contrary, they are esteemed honourable." "Be that as it will," said Eutherus, "I can never think of entering into any office where I might be liable to blame, for I would not like to be censured by another." "But where," said Socrates, "will you find any employment in which a man is absolutely perfect, and altogether free from blame? For it is very difficult to be so exact as not to fail sometimes, and even though we should not have failed, it is hard to escape the censure of bad judges; and I should think it a very odd and surprising thing if in that very employment wherein you say you are now engaged you were so dexterous and expert as that no man should find anything amiss.
"What you are, therefore, to observe is to avoid those who make it their business to find fault without reason, and to have to do with more equitable persons; to undertake what you can actually perform, to reject what you find yourself unfit to do; and when you have taken in hand to do anything, to accomplish it in a manner the most excellent and perfect you can. Thus you will be less subject to be blamed, will find relief to your poverty, lead an easier life, be out of danger, and will sufficiently provide for the necessities of your old age."
CHAPTER IX. IN WHAT MANNER SOCRATES TAUGHT HIS FRIEND CRITO TO RID HIMSELF OF SOME INFORMERS, WHO TOOK THE ADVANTAGE OF HIS EASY TEMPER.
One day Crito, happening to meet Socrates, complained to him that it was very difficult for a man who would keep what he had to live in Athens; "for," said he, "I am now sued by some men, though I never did them the least injury, but only because they know that I had rather give them a little money than embroil myself in the troubles of law." Socrates said to him, "Do you keep dogs to hinder the wolves from coming at your flocks?" "You need not doubt but I do," answered Crito. "Ought you not likewise," replied Socrates, "to keep a man who were able to drive away all those that trouble you without cause?" "I would with all my heart," said Crito, "but that I fear that in the end he, too, would turn against me." "Why so?" said Socrates; "is it not better to serve a man like you, and to receive favours from him, than to have him for an enemy? You may be certain that there are in this city many men who would think themselves very happy to be honoured with your friendship."
After this they happened to see a certain person name Archedemus, who was a man of very good parts, eloquent, and extremely skilful in the management of affairs; but withal very poor and in a low condition, for he was not of that sordid disposition to take all he could get, by what means soever, but he was a lover of justice and of honest men, and abhorred to make rich, or to raise himself by informing and backbiting; for he held that nothing was more base than that wretched practice of those miscreants called sycophants or informers. Crito cast an eye upon him, and as often as they brought him any corn, or wine, or oil, or any other thing from his country-houses, he sent him some of it; when he offered sacrifices he invited him to the feasts, and showed him many civilities of the like nature. Archedemus, seeing the doors of that house open to him at all times, and that he always found so favourable a reception, laid aside all his former dependences, and trusted himself wholly to Crito; then he made it his business immediately to inquire into the characters of those sycophants who had slandered Crito or informed against him, and found them to be guilty of many crimes, and that they had a great number of enemies. This encouraged him to take them to task, and he prosecuted one of them for a crime which would have subjected him to a corporal punishment, or at least to a pecuniary mulct. This fellow, who knew his case to be bad, and that he could not justify himself, employed all sorts of stratagems to get rid of Archedemus, who nevertheless would not quit his hold till the other had discharged Crito, and given him money besides, in name of trouble and charges. He managed several of his affairs with like success, which made Crito be thought happy in having him; and as when a shepherd has an excellent dog, the other shepherds are glad to bring their flocks near his that they may be safe likewise, so several of Crito's friends began to make their court to him, and begged him to lend them Archedemus to defend them. He, for his part, was glad to oblige Crito; and it was observed at length that not only Crito lived undisturbed, but all his friends likewise; and if any one reproached Archedemus that self-interest had made him his master's creature, and to adore him and be so faithful and zealous in his service he would answer him thus:--"Which of the two do you think most dishonourable--to do services to men of quality from whom we have received favours, and to enter into their friendship to declare war against bad men, or to endeavour to prejudice men of honour, and to make them our enemies, that bad men may be our friends?" From thenceforward Crito contracted a strict friendship with Archedemus, and all his friends had likewise a great respect for him.
CHAPTER X. SOCRATES ADVISES DIODORUS TO DO JUSTICE TO THE MERIT OF HERMOGENES, AND TO ACCEPT OF HIS SERVICE AND FRIENDSHIP.
Socrates, meeting one day with Diodorus, addressed him thus:--"If one of your slaves ran away, would you give yourself any trouble to find him?"
"Yes, certainly," answered he; "and I would give public notice, and promise a reward to any that brought him to me." "And if one of them were sick, would you take care of him, and send for physicians to endeavour to save his life?" "Without doubt I would." "And if you saw," replied Socrates, "one of your friends--that is to say, a person who renders you a thousand times more service than a slave, reduced to extreme want--ought you not to relieve him? I speak this to you on account of Hermogenes. You very well know he is not ungrateful, and that he would scorn to receive the least favour from you and not return you the like. You know likewise that a great number of slaves are not to be valued like one man who serves willingly, who serves with zeal and affection, and who is not only capable of doing what he is desired, but who can likewise of himself think of many things that may be of service to us; who reasons well, who foresees what may happen, and from whom we may expect to receive good advice. Now, the best managers hold it as a maxim that when we find anything of value to be sold cheap we ought to buy it. Think of it, therefore, for as times now go you may procure yourself many friends at a cheap rate." "You say right," replied Diodorus, "and therefore pray send Hermogenes to me." "Excuse me in that," answered Socrates, "you would do as well to go to him yourself as to send for him."
This discourse was the reason that Diodorus went to Hermogenes, and for a small gratification obliged him to be his friend; after which Hermogenes took particular care to please Diodorus, and sought all opportunities of serving him and of giving him content.
BOOK III.
CHAPTER I. OF THE QUALIFICATIONS OF A GENERAL.
Let us now see how Socrates was serviceable to those who were desirous to qualify themselves for employments of trust and honour, by advising them to apply themselves diligently to the study of their duty, that they might acquire a perfect knowledge of it.
Having heard that there was arrived at Athens one Dionysodorus, who undertook to teach the art of war, he made the following discourse to one of his friends, who pretended to one of the highest posts in the army:-- "It were a scandalous thing," said Socrates to him, "for a man who aims to be chief over others, to neglect to learn how to command, when so fair an opportunity offers; nay, I think he would rather deserve to be punished, than the man who should undertake to make a statue without having learnt the sculptor's trade; for as in war the whole fortune of the Republic is trusted to the general, it is to be presumed that his good conduct will procure success, and that his faults will be followed with great losses. And, therefore, a man who should neglect to make himself capable of such an employment, and yet pretend to it, ought to be severely punished." By these reasons he persuaded this young man to get himself instructed.
After the youth had imagined that he had acquired some knowledge of the art, he returned to pay Socrates a visit, who, jesting him, addressed the company that were present in this manner:--"Do not you think, gentlemen, that as Homer, when speaking of Agamemnon, gives him the surname of venerable, we ought also to bestow the same epithet on this young man, who justly deserveth to be called by that name, since, like him, he has learned how to command? For, as a man who can play on the lute is a player on that instrument, though he never toucheth it; and as he who is knowing in the art of physic is a physician, though he never practise; so this young man, having learned to command is become a general, though not a man of us should ever give our voice to make him so. On the contrary, it is in vain for him who knows not how to command, to get himself chosen; he will not be one jot a better general for it, no more than he who knows nothing of physic is a better physician, because he has the reputation of being one." Then turning towards the young man, he went on--"But because it may happen that one of us may have the honour of commanding a regiment or a company in the troops that are to compose your army, to the end we may not be entirely ignorant of the military art, pray tell us by what he began to instruct you." "By what he ended," answered the young man; "for he showed me only the order that ought to be observed in an army, either in marching, encamping, or fighting." "But what is that," said Socrates, "in comparison of the many other duties incumbent on a general? He must, besides, take care for the preparations of war; he must furnish the soldiers with necessary ammunition and provisions; he must be inventive, laborious, diligent, patient, quick of apprehension; he must be mild and rigorous together; he must be open and close; he must know to preserve his own, and take what is another's; he must be prodigal and a ravager; he must be liberal and covetous; he must be wary, and yet enterprising. I confess that he ought to know likewise how to draw up his troops in order of battle; and, indeed, order and discipline are the most important things in an army, and without them it is impossible to have any other service of the troops than of a confused heap of stones, bricks, timber, and tiles; but when everything is in its due place, as in a building, when the foundations and the covering are made of materials that will not grow rotten, and which no wet can damage, such as are stones and tiles, and when the bricks and timber are employed in their due places in the body of the edifice, they altogether make a house, which we value among our most considerable enjoyments." Here the young man, interrupting him, said:-- "This comparison puts me in mind of another thing that generals ought to observe; which is, to place their best soldiers in the first and last ranks, and the others in the middle; that those in the first rank may draw them on, and those in the last push them forward." "He has taught you too," said Socrates, "how to know the good and the bad soldiers asunder, otherwise this rule can be of no use to you; for if you were to reckon money upon a table, and were ordered to lay the best at the two ends, and the worst in the middle, how could you do this, if you had not been shown how to distinguish between the good and the bad?" "Indeed," replied the young man, "he did not teach me what you mention; and, I suppose, we must learn of ourselves to discern the good soldiers from the bad." "If you please," continued Socrates, "let us consider how a general ought to govern himself in this matter. If it were to take any money, ought he not to make the most covetous march in the front? If it were an action of great peril, ought he not to send the most ambitious, because they are the men who, out of a desire of glory, rush into the midst of dangers? And as for them, you would not be much troubled to know them, for they are forward enough in discovering themselves. But tell me, when this master showed you the different ways of ordering an army, did he teach you when to make use of one way, and when of another?"
"Not at all," answered he. "And yet," replied Socrates, "the same order is not always to be observed, nor the same commands given, but to be changed according to the different occasions." "He taught me nothing of that," said the young man. "Go to him, then," added Socrates, "and ask him concerning it; for if he know anything of the matter, and have ever so little honour, he will be ashamed to have taken your money and send you away so ill-instructed."
CHAPTER II. THE CHARACTER OF A GOOD PRINCE.
Another time he asked a general, whom the Athenians had lately chosen, why Homer calls Agamemnon the pastor of the people? "Is it not," said he, "because as a shepherd ought to take care of his flocks, that they be well and want for nothing; so a general ought to take care to keep his soldiers always in a good condition, to see they be supplied with provisions, and to bring to a happy issue the design that made them take arms, which is to overcome their enemies, and to live more happily afterwards? And why does the same poet praise Agamemnon likewise for being-- 'At once a gracious prince and generous warrior'?
For is it not true, that to gain a prince the character of being generous and a warrior too, it is not sufficient to be brave in his own person, and to fight with intrepidity; but he must likewise animate the whole army, and be the cause that every soldier behave himself like him? and to gain the reputation of a good and gracious prince, it is not enough to have secured his private affairs, he must also take care that plenty and happiness be seen in all places of his dominions. For kings are not chosen to take care of themselves only, but to render happy the people who choose them. All people engage in war only to secure their own quiet, and choose commanders that they may have guides to conduct them to the end which they propose to themselves. A general, therefore, ought to prepare the way of good fortune to those who raise him to that dignity; this is the most glorious success he can desire, as nothing can be more ignominious to him than to do the contrary."
We see by this discourse that Socrates, designing to give the idea of a good prince, required scarce anything of him but to render his subjects happy.
CHAPTER III. ON THE BUSINESS OF A GENERAL OF HORSE.
Socrates at another time, as I well remember, had the following conference with a general of the cavalry:-- "What was your reason," said Socrates, "to desire this office? I cannot think it was that you might march first at the head of the troops, for the horse-archers are to march before you. Nor can I believe it was to make yourself be known, for no men are more generally known than madmen.
Perhaps it was because you thought you could mend what was amiss in the cavalry, and make the troops better than they are, to the end that if the Republic should have occasion to use them, you might be able to do your country some eminent service." "That is my design," answered the other.
"It were well you could do this," said Socrates, "but does not your office oblige you to have an eye on the horses and troopers?" "Most certainly." "What course will you then take," continued Socrates, "to get good horses?" "It is not my business to look to that," replied the general; "every trooper must take care for himself." "And what," said Socrates, "if they bring you horses whose feet and legs are good for nothing, or that are so weak and lean that they cannot keep up with the others, or so restive and vicious that it would be impossible to make them keep their ranks, what good could you expect from such cavalry? What service would you be able to do the State?" "You are much in the right, Socrates, and I promise you I will take care what horses are in my troops." "And will you not have an eye likewise on the troopers?" "Yes," answered he. "In my opinion then," answered Socrates, "the first thing you ought to do is to make them learn to get a horseback." "No doubt of it," replied the general, "for by that means they would the more easily escape, if they should happen to be thrown off their horses." Socrates went on: "You ought also to make them exercise, sometimes here, sometimes there, and particularly in places like those where the enemy generally is, that they may be good horsemen in all sorts of countries; for when you are to fight you will not send to bid the enemy come to you in the plain, where you used to exercise your horse. You must train them up, likewise, to lance the spear; and if you would make them very brave fellows, you must inspire them with a principle of honour, and inflame them with rage against the enemy." "Fear not," said he, "that I will spare my labour." "But have you," resumed Socrates, "thought on the means to make yourself obeyed? for without that all your brave troopers will avail you nothing." "It is true," said he, "but how shall I gain that point of them?" "Know you not," said Socrates, "that in all things men readily obey those whom they believe most capable? Thus in our sickness we most willingly submit to the prescriptions of the best physicians; at sea, to the most I skilful pilot; and in affairs of agriculture, to him who has most experience in it." "All this I grant you." "It is then to be presumed, that in the conduct of the cavalry he who makes it appear that he understands it best will be the person whom the others will be best pleased to obey." "But if I let them see that I am most worthy to command, will that be sufficient to make them obey me?"
"Yes, certainly," said Socrates, "if you can persuade them besides that their honour and safety depend on that obedience." "And how shall I be able to make them sensible of this?" "With less trouble," answered Socrates, "than it would be to prove that it is better to be virtuous than vicious." "Then a general," added the other, "ought to study the art of speaking well?" "Do you imagine," said Socrates, "that he will be able to execute his office without speaking a word? It is by speech that we know what the laws command us to learn for the conduct of our lives.
No excellent knowledge can be attained without the use of speech; the best method to instruct is by discourse, and they who are thoroughly versed in the sciences speak with the applause of all the world. But have you observed," continued he, "that in all sorts of occasions the Athenians distinguish themselves above all the Greeks, and that no Republic can show such youths as that of Athens? For example: when we send from hence a choir of musicians to the Temple of Apollo in the Isle of Delos, it is certain that none comparable to them are sent from other cities; not that the Athenians have better voices than the others, nor that their bodies are more robust and better made, but the reason is because they are more fond of honour, and this desire of honour is what excites men to excellent actions. Do not you think, therefore, that if good care were taken of our cavalry, it would excel that of other nations, in the beauty of arms and horses, in order of good discipline, and in bravery in fight; provided the Athenians were persuaded that this would be a means to acquire them glory and renown?" "I am of your opinion." "Go, then, and take care of your troops," said Socrates, "make them serviceable to you, that you may be so to the Republic." "Your advice is good," said he, "and I will immediately follow it."
CHAPTER IV. A DISCOURSE OF SOCRATES WITH NICOMACHIDES, IN WHICH HE SHOWETH THAT A MAN SKILFUL IN HIS OWN PROPER BUSINESS, AND WHO MANAGES HIS AFFAIRS WITH PRUDENCE AND SAGACITY, MAY MAKE, WHEN OCCASION OFFERS, A GOOD GENERAL.
Another time, Socrates meeting Nicomachides, who was coming from the assembly where they had chosen the magistrates, asked him, "of whom they had made choice to command the army?" Nicomachides answered: "Alas! the Athenians would not chose me; me! who have spent all my life in arms, and have gone through all the degrees of a soldier; who have been first a private sentinel, then a captain, next a colonel of horse, and who am covered all over with wounds that I have received in battles" (at these words he bared his breast, and showed the large scars which were remaining in several places of his body); "but they have chosen Antisthenes, who has never served in the infantry, who even in the cavalry never did anything remarkable, and whose only talent consists in knowing how to get money." "So much the better," said Socrates, "for then the army will be well paid." "A merchant," replied Nicomachides, "knows how to get money as well as he; and does it follow from thence that he is fit to be a general?" "You take no notice," replied Socrates, "that Antisthenes is fond of honour, and desirous to excel all others in whatever he undertakes, which is a very necessary qualification in a general. Have you not observed, that whenever he gave a comedy to the people, he always gained the prize?" "There is a wide difference," answered Nicomachides, "between commanding an army and giving orders concerning a comedy." "But," said Socrates, "though Antisthenes understands not music, nor the laws of the stage, yet he found out those who were skilful in both, and by their means succeeded extremely well."
"And when he is at the head of the army," continued Nicomachides, "I suppose you will have him to find out too some to give orders, and some to fight for him?" "Why not?" replied Socrates, "for if in the affairs of war he take the same care to provide himself with persons skilful in that art, and fit to advise him, as he did in the affair of the plays, I see not what should hinder him from gaining the victory in the former as well as in the latter. And it is very likely that he will be better pleased to expend his treasure to obtain an entire victory over the enemy, which will redound to the honour and interest of the whole Republic, than to be at a great expense for shows, to overcome his citizens in magnificence, and to gain a victory, which can be honourable to none but himself and those of his tribe." "We must then infer," said Nicomachides, "that a man who knows well how to give a comedy knows well how to command an army?" "Let us rather conclude," answered Socrates, "that every man who has judgment enough to know the things that are necessary for his designs, and can procure them, can never fail of success, whether he concern himself with the stage, or govern a State, or command an army, or manage a family."
"Indeed," resumed Nicomachides, "I could never have thought you would have told me, too, that a good economist would make a good general."
"Come, then," said Socrates, "let us examine wherein consists the duty of the one and of the other, and see what relation there is between those two conditions. Must not both of them keep those that are under them in submission and obedience?" "I grant it." "Must not both of them take care to employ every one in the business he is fit for? Must he not punish those who do amiss and reward those that do well? Must they not make themselves be esteemed by those they command? Ought they not alike to strengthen themselves with friends to assist them upon occasion? Ought they not to know how to preserve what belongs to them, and to be diligent and indefatigable in the performance of their duty?" "I own," answered Nicomachides, "that all you have said concerns them equally; but if they were to fight it would not be the same as to both of them." "Why?" said Socrates. "Have not both of them enemies?" "They have." "And would it not be the advantage of both to get the better of them?" "I allow it," said Nicomachides; "but what will economy be good for when they are to come to blows?" "It is then it will be most necessary," replied Socrates. "For when the good economist sees that the greatest profit he can get is to overcome, and that the greatest loss he can suffer is to be beaten, he will prepare himself with all the advantages that can procure him the victory, and will carefully avoid whatever might be the cause of his defeat. Thus, when he sees his army well provided with all things, and in a condition that seems to promise a good success, he will give his enemies battle; but when he wants anything he will avoid coming to an engagement with them. Thus you see how economy may be of use to him; and therefore, Nicomachides, despise not those who apply themselves to it; for between the conduct of a family and that of a State the sole difference is that of a greater or lesser number; for as to all besides there is much conformity between them. The sum of what I have advanced is this, that without men there could not be any policy or any economy, that they are often executed by the same persons, and that they who are called to the government of the Republic are the very same whom great men employ for their private affairs. Lastly, that they who make use of proper persons for their several businesses are successful in their economy and in politics; and that, on the contrary, they who fail in this point commit great faults both in one and the other."
CHAPTER V. A CONVERSATION BETWEEN SOCRATES AND PERICLES CONCERNING THE THEN PRESENT STATE OF THE REPUBLIC OF ATHENS, IN WHICH SOCRATES LAYS DOWN A METHOD BY WHICH THE ATHENIANS MAY RECOVER THEIR ANCIENT LUSTRE AND REPUTATION.
Socrates one day being in company with Pericles, the son of the great Pericles, introduced the following discourse:-- "I hope that when you command the army the Republic will be more successful and gain more glory in their wars than formerly." "I should be glad of it," answered Pericles, "but I see little likelihood of it."
"We may bring this matter to the test," said Socrates. "Is it not true that the Boeotians are not more numerous than the Athenians?" "I know it." "Nor are they either braver or stronger?" "True, they are not."
"Do you believe that they agree better among themselves?" "Quite the contrary," said Pericles; "for there is a great misunderstanding between most of the Boeotians and the Thebans, because of the great hardships the latter put upon the former, and we have nothing of this among us." "But the Boeotians," replied Socrates, "are wonderfully ambitions and obliging; and these are the qualities that naturally push men on to expose themselves for the sake of glory and of their country." "The Athenians," answered Pericles, "come not short of them in either of those qualities." "It is true," replied Socrates, "that there is no nation whose ancestors have done braver actions, and in greater number, than those of the Athenians. And these domestic examples excite us to courage, and create in us a true love of virtue and bravery."
"Notwithstanding all this," continued Pericles, "you see that after the defeat of Tolmides at Lebadia, where we lost a thousand men, and after another misfortune that happened to Hippocrates before Delium, the greatness of the Athenians is sunk so low, and the courage of the Boeotians so increased, that they, who even in their own country durst not look the Athenians in the face without the assistance of the Lacedemonians and of the other States of the Peloponnesus, now threaten Attica with their single forces. And that the Athenians, who before ravaged Boeotia when it was not defended by foreign troops, begin to fear, in their turn, that the Boeotians will put Attica to fire and sword." "In my opinion," answered Socrates, "a governor ought to be well pleased to find a republic in such a condition, for fear makes a people more careful, more obedient, and more submissive. Whereas a too great security is attended with carelessness, luxury, and disobedience. This is plainly seen in men who are at sea. When they fear not anything, there is nothing in the ship but confusion and disorder; but when they