第31章

Or, as we say, "the elite of human kind." "And the offices."They indeed who covet and desire the honours and offices in a state for the sake of the liberty thereby given them to embezzle the publicmoneys, to deal violently by their fellow-creatures, and to batten in luxury themselves, may well be regarded as unjust and villainous persons incapable of harmony with one another. But if a man desire to obtain these selfsame honours in order that, being himself secure against wrong-doing, he may be able to assist his friends in what is right, and, raised to a high position, may essay to confer some blessing on the land of his fathers, what is there to hinder him from working in harmony with some other of a like spirit? Will he, with the "beautiful and noble" at his side, be less able to aid his friends? or will his power to benfit the community be shortened because the flower of that community are fellow-workers in that work? Why, even in the contests of the games it is obvious that if it were possible for the stoutest combatants to combine against the weakest, the chosen band would come off victors in every bout, and would carry off all the prizes. This indeed is against the rules of the actual arena; but in the field of politics, where the beautiful and good hold empery, and there is nought to hinder any from combining with whomsoever a man may choose to benefit the state, it will be a clear gain, will it not, for any one engaged in state affairs to make the best men his friends, whereby he will find partners and co-operators in his aims instead of rivals and antagonists? And this at least is obvious: in case of foreign war a man will need allies, but all the more if in the ranks opposed to him should stand the flower of the enemy. Moreover, those who are willing to fight your battles must be kindly dealt with, that goodwill may quicken to enthusiasm; and one good man is better worth your benefiting that a dozen knaves, since a little kindness goes a long way with the good, but with the base the more you give them the more they ask for.

"As archon," or "raised to rule." Lit. "the beautiful and good." Or, "the best, though few, are better worth your benefiting than the many base."So keep a good heart, Critobulus; only try to become good yourself, and when you have attained, set to your hand to capture the beautiful and good. Perhaps I may be able to give you some help in this quest, beingmyself an adept in Love's lore. No matter who it is for whom my heart is aflame; in an instant my whole soul is eager to leap forth. With vehemence I speed to the mark. I, who love, demand to be loved again; this desire in me must be met by counter desire in him; this thirst for his society by thirst reciprocal for mine. And these will be your needs also, I foresee, whenever you are seized with longing to contract a friendship. Do not hide from me, therefore, whom you would choose as a friend, since, owing to the pains I take to please him who pleases me, I am not altogether unversed, I fancy, in the art of catching men.

"An authority in matters of love." Cf. Plat. "Symp." 177 D; Xen. "Symp." viii. 2.

See below, III. xi. 7; cf. Plat. "Soph." 222; N. T. Matt. iv. 19,{alieis anthropon}.

Critobulus replied: Why, these are the very lessons of instruction, Socrates, for which I have been long athirst, and the more particularly if this same love's lore will enable me to capture those who are good of soul and those who are beautiful of person.

Soc. Nay, now I warn you, Critobulus, it is not within the province of my science to make the beautiful endure him who would lay hands upon them. And that is why men fled from Scylla, I am persuaded, because she laid hands upon them; but the Sirens were different--they laid hands on nobody, but sat afar off and chanted their spells in the ears of all; and therefore, it is said, all men endured to listen, and were charmed.

Cri. I promise I will not lay violent hands on any; therefore, if you have any good device for winning friends, instruct your pupil.

Soc. And if there is to be no laying on of the hands, there must be no application either of the lips; is it agreed?

Cri. No, nor application of the lips to any one--not beautiful.

Soc. See now! you cannot open your mouth without some luckless utterence. Beauty suffers no such liberty, however eagerly the ugly may invite it, making believe some quality of soul must rank them with the beautiful.