1.1. I will now explain how he helped those who were eager to win distinction by making them qualify themselves for the honours they coveted. He once heard that Dionysodorus had arrived at Athens, and gave out that he was going to teach generalship. Being aware that one of his companions wished to obtain the office of general from the state, he addressed him thus:
1.1. ὅτι δὲ τοὺς ὀρεγομένους τῶν καλῶν ἐπιμελεῖς ὧν ὀρέγοιντο ποιῶν ὠφέλει, νῦν τοῦτο διηγήσομαι. ἀκούσας γάρ ποτε Διονυσόδωρον εἰς τὴν πόλιν ἥκειν ἐπαγγελλόμενον στρατηγεῖν διδάξειν, ἔλεξε πρός τινα τῶν συνόντων, ὃν ᾐσθάνετο βουλόμενον τῆς τιμῆς ταύτης ἐν τῇ πόλει τυχεῖν·
1.2. Young man, surely it would be disgraceful for one who wishes to be a general in the state to neglect the opportunity of learning the duties, and he would deserve to be punished by the state much more than one who carved statues without having learned to be a sculptor.
1.2. αἰσχρὸν μέντοι, ὦ νεανία, τὸν βουλόμενον ἐν τῇ πόλει στρατηγεῖν, ἐξὸν τοῦτο μαθεῖν, ἀμελῆσαι αὐτοῦ· καὶ δικαίως ἂν οὗτος ὑπὸ τῆς πόλεως ζημιοῖτο πολὺ μᾶλλον ἢ εἴ τις ἀνδριάντας ἐργολαβοίη μὴ μεμαθηκὼς ἀνδριαντοποιεῖν.
1.3. For in the dangerous times of war the whole state is in the general’s hands, and great good may come from his success and great evil from his failure. Therefore anyone who exerts himself to gain the votes, but neglects to learn the business, deserves punishment. This speech persuaded the man to go and learn.
1.3. ὅλης γὰρ τῆς πόλεως ἐν τοῖς πολεμικοῖς κινδύνοις ἐπιτρεπομένης τῷ στρατηγῷ, μεγάλα τά τε ἀγαθὰ κατορθοῦντος αὐτοῦ καὶ τὰ κακὰ διαμαρτάνοντος εἰκὸς γίγνεσθαι. πῶς οὖν οὐκ ἂν δικαίως ὁ τοῦ μὲν μανθάνειν τοῦτο ἀμελῶν, τοῦ δὲ αἱρεθῆναι ἐπιμελόμενος ζημιοῖτο; τοιαῦτα μὲν δὴ λέγων ἔπεισεν αὐτὸν ἐλθόντα μανθάνειν.
1.4. When he had learnt his lesson and returned, Socrates chaffed him. Don’t you think, sirs, he said, that our friend looks more “majestic,” as Homer called Agamemnon, now that he has learnt generalship? For just as he who has learnt to play the harp is a harper even when he doesn’t play, and he who has studied medicine is a doctor even though he doesn’t practise, so our friend will be a general for ever, even if no one votes for him. But your ignoramus is neither general nor doctor, even if he gets every vote.
1.4. ἐπεὶ δὲ μεμαθηκὼς ἧκε, προσέπαιζεν αὐτῷ λέγων· οὐ δοκεῖ ὑμῖν, ὦ ἄνδρες, ὥσπερ Ὅμηρος τὸν Ἀγαμέμνονα γεραρὸν ἔφη εἶναι, οὕτω καὶ ὅδε στρατηγεῖν μαθὼν γεραρώτερος φαίνεσθαι; καὶ γάρ, ὥσπερ ὁ κιθαρίζειν μαθών, καὶ ἐὰν μὴ κιθαρίζῃ, κιθαριστής ἐστι, καὶ ὁ μαθὼν ἰᾶσθαι, κἂν μὴ ἰατρεύῃ, ὅμως ἰατρός ἐστιν, οὕτω καὶ ὅδε ἀπὸ τοῦδε τοῦ χρόνου διατελεῖ στρατηγὸς ὤν, κἂν μηδεὶς αὐτὸν ἕληται. ὁ δὲ μὴ ἐπιστάμενος οὔτε στρατηγὸς οὔτε ἰατρός ἐστιν, οὐδʼ ἐὰν ὑπὸ πάντων ἀνθρώπων αἱρεθῇ.
1.5. But, he continued, in order that any one of us who may happen to command a regiment or platoon under you may have a better knowledge of warfare, tell us the first lesson he gave you in generalship. The first was like the last, he replied; he taught me tactics — nothing else.
1.5. ἀτάρ, ἔφη, ἵνα καί, ἐὰν ἡμῶν τις ἢ ταξιαρχῇ ἢ λοχαγῇ σοι, ἐπιστημονέστεροι τῶν πολεμικῶν ὦμεν, λέξον ἡμῖν πόθεν ἤρξατό σε διδάσκειν τὴν στρατηγίαν. καὶ ὅς, ἐκ τοῦ αὐτοῦ, ἔφη, εἰς ὅπερ καὶ ἐτελεύτα· τὰ γὰρ τακτικὰ ἐμέ γε καὶ ἄλλʼ οὐδὲν ἐδίδαξεν.
1.6. But then that is only a small part of generalship. For a general must also be capable of furnishing military equipment and providing supplies for the men; he must be resourceful, active, careful, hardy and quick-witted; he must be both gentle and brutal, at once straightforward and designing, capable of both caution and surprise, lavish and rapacious, generous and mean, skilful in defence and attack; and there are many other qualifications, some natural, some acquired, that are necessary to one who would succeed as a general.
1.6. ἀλλὰ μήν, ἔφη ὁ Σωκράτης, τοῦτό γε πολλοστὸν μέρος ἐστὶ στρατηγίας. καὶ γὰρ παρασκευαστικὸν τῶν εἰς τὸν πόλεμον τὸν στρατηγὸν εἶναι χρή, καὶ ποριστικὸν τῶν ἐπιτηδείων τοῖς στρατιώταις, καὶ μηχανικὸν καὶ ἐργαστικὸν καὶ ἐπιμελῆ καὶ καρτερικὸν καὶ ἀγχίνουν, καὶ φιλόφρονά τε καὶ ὠμόν, καὶ ἁπλοῦν τε καὶ ἐπίβουλον, καὶ φυλακτικόν τε καὶ κλέπτην, καὶ προετικὸν καὶ ἅρπαγα καὶ φιλόδωρον καὶ πλεονέκτην καὶ ἀσφαλῆ καὶ ἐπιθετικόν, καὶ ἄλλα πολλὰ καὶ φύσει καὶ ἐπιστήμῃ δεῖ τὸν εὖ στρατηγήσοντα ἔχειν.
1.7. It is well to understand tactics too; for there is a wide difference between right and wrong disposition of the troops, just as stones, bricks, timber and tiles flung together anyhow are useless, whereas when the materials that neither rot nor decay, that is, the stones and tiles, are placed at the bottom and the top, and the bricks and timber are put together in the middle, as in building, the result is something of great value, a house, in fact.
1.7. καλὸν δὲ καὶ τὸ τακτικὸν εἶναι· πολὺ γὰρ διαφέρει στράτευμα τεταγμένον ἀτάκτου, ὥσπερ λίθοι τε καὶ πλίνθοι καὶ ξύλα καὶ κέραμος ἀτάκτως μὲν ἐρριμμένα οὐδὲν χρήσιμά ἐστιν, ἐπειδὰν δὲ ταχθῇ κάτω μὲν καὶ ἐπιπολῆς τὰ μήτε σηπόμενα μήτε τηκόμενα, οἵ τε λίθοι καὶ ὁ κέραμος, ἐν μέσῳ δὲ αἵ τε πλίνθοι καὶ τὰ ξύλα, ὥσπερ ἐν οἰκοδομίᾳ συντίθεται, τότε γίγνεται πολλοῦ ἄξιον κτῆμα, οἰκία.
1.8. Your analogy is perfect, Socrates, said the youth; for in war one must put the best men in the van and the rear, and the worst in the centre, that they may be led by the van and driven forward by the rearguard.
1.8. ἀλλὰ πάνυ, ἔφη ὁ νεανίσκος, ὅμοιον, ὦ Σώκρατες, εἴρηκας. καὶ γὰρ ἐν τῷ πολέμῳ τοὺς ἀρίστους δεῖ πρώτους τάττειν καὶ τελευταίους, ἐν μέσῳ δὲ τοὺς χειρίστους, ἵνα ὑπὸ μὲν τῶν ἄγωνται, ὑπὸ δὲ τῶν ὠθῶνται.
1.9. Well and good, provided that he taught you also to distinguish the good and the bad men. If not, what have you gained by your lessons? No more than you would have gained if he had ordered you to put the best money at the head and tail, and the worst in the middle, without telling you how to distinguish good from base coin.I assure you he didn’t; so we should have to judge for ourselves which are the good men and which are the bad.
1.9. εἰ μὲν τοίνυν, ἔφη, καὶ διαγιγνώσκειν σε τοὺς ἀγαθοὺς καὶ τοὺς κακοὺς ἐδίδαξεν· εἰ δὲ μή, τί σοι ὄφελος ὧν ἔμαθες; οὐδὲ γὰρ εἴ σε ἀργύριον ἐκέλευσε πρῶτον μὲν καὶ τελευταῖον τὸ κάλλιστον τάττειν, ἐν μέσῳ δὲ τὸ χείριστον, μὴ διδάξας διαγιγνώσκειν τό τε καλὸν καὶ τὸ κίβδηλον, οὐδὲν ἄν σοι ὄφελος ἦν. ἀλλὰ μὰ Δίʼ, ἔφη, οὐκ ἐδίδαξεν· ὥστε αὐτοὺς ἂν ἡμᾶς δέοι τούς τε ἀγαθοὺς καὶ τοὺς κακοὺς κρίνειν.
1.10. Then we had better consider how we may avoid mistaking them.I want to do so, said the youth. Well now, said Socrates, if we had to lay hands on a sum of money, would not the right arrangement be to put the most covetous men in the front? I think so. And what should we do with those who are going to face danger? Should our first line consist of the most ambitious? Oh yes: they are the men who will face danger for the sake of glory. About these, now, there is no mystery: they are conspicuous everywhere, and so it is easy to find them.
1.10. τί οὖν οὐ σκοποῦμεν, ἔφη, πῶς ἂν αὐτῶν μὴ διαμαρτάνοιμεν; βούλομαι, ἔφη ὁ νεανίσκος. οὐκοῦν, ἔφη, εἰ μὲν ἀργύριον δέοι ἁρπάζειν, τοὺς φιλαργυρωτάτους πρώτους καθιστάντες ὀρθῶς ἂν τάττοιμεν; ἔμοιγε δοκεῖ. τί δὲ τοὺς κινδυνεύειν μέλλοντας; ἆρα τοὺς φιλοτιμοτάτους προτακτέον; οὗτοι γοῦν εἰσιν, ἔφη, οἱ ἕνεκα ἐπαίνου κινδυνεύειν ἐθέλοντες. οὐ τοίνυν οὗτοί γε ἄδηλοι, ἀλλʼ ἐπιφανεῖς πανταχοῦ ὄντες εὐαίρετοι ἂν εἶεν.
1.11. But, said Socrates, did he teach you only the disposition of an army, or did he include where and how to use each formation? Not at all. And yet there are many situations that call for a modification of tactics and strategy.I assure you he didn’t explain that. Then pray go back and ask him. If he knows and has a conscience, he will be ashamed to send you home ill-taught, after taking your money.
1.11. ἀτάρ, ἔφη, πότερά σε τάττειν μόνον ἐδίδαξεν, ἢ καὶ ὅπῃ καὶ ὅπως χρηστέον ἑκάστῳ τῶν ταγμάτων; οὐ πάνυ, ἔφη. καὶ μὴν πολλά γʼ ἐστὶ πρὸς ἃ οὔτε τάττειν οὔτε ἄγειν ὡσαύτως προσήκει. ἀλλὰ μὰ Δίʼ, ἔφη, οὐ διεσαφήνιζε ταῦτα. νὴ Δίʼ, ἔφη, πάλιν τοίνυν ἐλθὼν ἐπανερώτα· ἂν γὰρ ἐπίστηται καὶ μὴ ἀναιδὴς ᾖ, αἰσχυνεῖται ἀργύριον εἰληφὼς ἐνδεᾶ σε ἀποπέμψασθαι.
2.1. One day when he met a man who had been chosen general, he asked him, For what reason, think you, is Agamemnon dubbed “Shepherd of the people” by Homer? Is it because a shepherd must see that his sheep are safe and are fed, and that the object for which they are kept is attained, and a general must see that his men are safe and are fed, and that the object for which they fight is attained, or, in other words, that victory over the enemy may add to their happiness?
2.1. ἐντυχὼν δέ ποτε στρατηγεῖν ᾑρημένῳ τῳ, τοῦ ἕνεκεν, ἔφη, Ὅμηρον οἴει τὸν Ἀγαμέμνονα προσαγορεῦσαι ποιμένα λαῶν; ἆρά γε ὅτι, ὥσπερ τὸν ποιμένα δεῖ ἐπιμελεῖσθαι, ὅπως σῶαί τε ἔσονται αἱ οἶες καὶ τὰ ἐπιτήδεια ἕξουσι καί, οὗ ἕνεκα τρέφονται, τοῦτο ἔσται, οὕτω καὶ τὸν στρατηγὸν ἐπιμελεῖσθαι δεῖ, ὅπως σῶοί τε οἱ στρατιῶται ἔσονται καὶ τὰ ἐπιτήδεια ἕξουσι καί, οὗ ἕνεκα στρατεύονται, τοῦτο ἔσται; στρατεύονται δέ, ἵνα κρατοῦντες τῶν πολεμίων εὐδαιμονέστεροι ὦσιν.
2.2. Or what reason can Homer have for praising Agamemnon asboth a good king and a doughty warrior too’?Is it that he would be “a doughty warrior too” not if he alone were a good fighter, but if he made all his men like himself; and “a good king” not if he merely ordered his own life aright, but if he made his subjects happy as well?
2.2. ἢ τί δήποτε οὕτως ἐπῄνεσε τὸν Ἀγαμέμνονα εἰπών·ἀμφότερον, βασιλεύς τʼ ἀγαθὸς κρατερός τʼ αἰχμητής;ἆρά γε ὅτι αἰχμητής τε κρατερὸς ἂν εἴη, οὐκ εἰ μόνος αὐτὸς εὖ ἀγωνίζοιτο πρὸς τοὺς πολεμίους, ἀλλʼ εἰ καὶ παντὶ τῷ στρατοπέδῳ τούτου αἴτιος εἴη, καὶ βασιλεὺς ἀγαθός, οὐκ εἰ μόνον τοῦ ἑαυτοῦ βίου καλῶς προεστήκοι, ἀλλʼ εἰ καί, ὧν βασιλεύοι, τούτοις εὐδαιμονίας αἴτιος εἴη;
2.3. Because a king is chosen, not to take good care of himself, but for the good of those who have chosen him; and all men fight in order that they may get the best life possible, and choose generals to guide them to it.
2.3. καὶ γὰρ βασιλεὺς αἱρεῖται οὐχ ἵνα ἑαυτοῦ καλῶς ἐπιμελῆται, ἀλλʼ ἵνα καὶ οἱ ἑλόμενοι διʼ αὐτὸν εὖ πράττωσι· καὶ στρατεύονται δὲ πάντες, ἵνα ὁ βίος αὐτοῖς ὡς βέλτιστος ᾖ, καὶ στρατηγοὺς αἱροῦνται τούτου ἕνεκα, ἵνα πρὸς τοῦτο αὐτοῖς ἡγεμόνες ὦσι.
2.4. Therefore it is the duty of a commander to contrive this for those who have chosen him for general. For anything more honourable than that is not easy to find, or anything more disgraceful than its opposite. By these reflections on what constitutes a good leader he stripped away all other virtues, and left just the power to make his followers happy.
2.4. δεῖ οὖν τὸν στρατηγοῦντα τοῦτο παρασκευάζειν τοῖς ἑλομένοις αὐτὸν στρατηγόν· καὶ γὰρ οὔτε κάλλιον τούτου ἄλλο ῥᾴδιον εὑρεῖν οὔτε αἴσχιον τοῦ ἐναντίου. καὶ οὕτως ἐπισκοπῶν τίς εἴη ἀγαθοῦ ἡγεμόνος ἀρετὴ τὰ μὲν ἄλλα περιῄρει, κατέλιπε δὲ τὸ εὐδαίμονας ποιεῖν ὧν ἂν ἡγῆται.
3.1. Again, when someone had been chosen a leader of cavalry, I remember that Socrates conversed with him in the following manner: Young man, he said, can you tell us why you hankered after a cavalry command? I presume it was not to be first of the cavalry in the charge; for that privilege belongs to the mounted archers; at any rate they ride ahead of their commanders even. True. Nor was it to get yourself known either. Even madmen are known to everyone. True again.
3.1. καὶ ἱππαρχεῖν δέ τινι ᾑρημένῳ οἶδά ποτε αὐτὸν τοιάδε διαλεχθέντα· ἔχοις ἄν, ἔφη, ὦ νεανία, εἰπεῖν ἡμῖν ὅτου ἕνεκα ἐπεθύμησας ἱππαρχεῖν; οὐ γὰρ δὴ τοῦ πρῶτος τῶν ἱππέων ἐλαύνειν· καὶ γὰρ οἱ ἱπποτοξόται τούτου γε ἀξιοῦνται· προελαύνουσι γοῦν καὶ τῶν ἱππάρχων. ἀληθῆ λέγεις, ἔφη. ἀλλὰ μὴν οὐδὲ τοῦ γνωσθῆναί γε· ἐπεὶ καὶ οἱ μαινόμενοί γε ὑπὸ πάντων γιγνώσκονται.
3.2. But perhaps you think you can hand over the cavalry in better condition to the state when you retire, and can do something for the good of the state as a cavalry leader, in case there is any occasion to employ that arm? Yes, certainly, said he. Yes, said Socrates, and no doubt it is a fine thing if you can do that. The command, I presume, for which you have been chosen, is the command of horses and riders. Indeed it is.
3.2. ἀληθές, ἔφη, καὶ τοῦτο λέγεις. ἀλλʼ ἄρα ὅτι τὸ ἱππικὸν οἴει τῇ πόλει βέλτιον ἂν ποιήσας παραδοῦναι καί, εἴ τις χρεία γίγνοιτο ἱππέων, τούτων ἡγούμενος ἀγαθοῦ τινος αἴτιος γενέσθαι τῇ πόλει; καὶ μάλα, ἔφη. καὶ ἔστι γε νὴ Δίʼ, ἔφη ὁ Σωκράτης, καλόν, ἐὰν δύνῃ ταῦτα ποιῆσαι. ἡ δὲ ἀρχή που ἐφʼ ἧς ᾕρησαι ἵππων τε καὶ ἀμβατῶν ἐστιν. ἔστι γὰρ οὖν, ἔφη.
3.3. Come then, tell us first how you propose to improve the horses. Oh, but I don’t think that is my business. Every man must look after his own horse.
3.3. ἴθι δὴ λέξον ἡμῖν τοῦτο πρῶτον, ὅπως διανοῇ τοὺς ἵππους βελτίους ποιῆσαι. καὶ ὅς, ἀλλὰ τοῦτο μέν, ἔφη, οὐκ ἐμὸν οἶμαι τὸ ἔργον εἶναι, ἀλλὰ ἰδίᾳ ἕκαστον δεῖν τοῦ ἑαυτοῦ ἵππου ἐπιμελεῖσθαι.
3.4. Then if some of your men appear on parade with their horses ailing or suffering from bad feet or sore legs, others with underfed animals that can’t go the pace, others with restive brutes that won’t keep in line, others with such bad kickers that it is impossible to line them up at all, what will you be able to make of your cavalry? how will you be able to do the state any good with a command like that? I am much obliged to you, he replied, and I will try to look after the horses carefully.
3.4. ἐὰν οὖν, ἔφη ὁ Σωκράτης, παρέχωνταί σοι τοὺς ἵππους οἱ μὲν οὕτω κακόποδας ἢ κακοσκελεῖς ἢ ἀσθενεῖς, οἱ δὲ οὕτως ἀτρόφους, ὥστε μὴ δύνασθαι ἀκολουθεῖν, οἱ δὲ οὕτως ἀναγώγους ὥστε μὴ μένειν ὅπου ἂν σὺ τάξῃς, οἱ δὲ οὕτω λακτιστὰς ὥστε μηδὲ τάξαι δυνατὸν εἶναι, τί σοι τοῦ ἱππικοῦ ὄφελος ἔσται; ἢ πῶς δυνήσῃ τοιούτων ἡγούμενος ἀγαθόν τι ποιῆσαι τὴν πόλιν; καὶ ὅς, ἀλλὰ καλῶς τε λέγεις, ἔφη, καὶ πειράσομαι τῶν ἵππων εἰς τὸ δυνατὸν ἐπιμελεῖσθαι.
3.5. Won’t you also try to improve the men? said Socrates.I will. Then will you first train them to mount better? Oh yes, I must, so that if anyone is thrown he may have a better chance of saving himself.
3.5. τί δέ; τοὺς ἱππέας οὐκ ἐπιχειρήσεις, ἔφη, βελτίονας ποιῆσαι; ἔγωγʼ, ἔφη. οὐκοῦν πρῶτον μὲν ἀναβατικωτέρους ἐπὶ τοὺς ἵππους ποιήσεις αὐτούς; δεῖ γοῦν, ἔφη· καὶ γὰρ εἴ τις αὐτῶν καταπέσοι, μᾶλλον ἂν οὕτω σῴζοιτο.
3.6. Further, when there is some danger before you, will you order them to draw the enemy into the sandy ground where your manoeuvres are held, or will you try to carry out your training in the kind of country that the enemy occupy? Oh yes, that is the better way.
3.6. τί γάρ; ἐάν που κινδυνεύειν δέῃ, πότερον ἐπάγειν τοὺς πολεμίους ἐπὶ τὴν ἄμμον κελεύσεις, ἔνθαπερ εἰώθατε ἱππεύειν, ἢ πειράσῃ τὰς μελέτας ἐν τοιούτοις ποιεῖσθαι χωρίοις ἐν οἵοισπερ οἱ πόλεμοι γίγνονται;
3.7. And again, will you pay much attention to bringing down as many of the enemy as possible without dismounting? Oh yes, that too is the better way. Have you thought of fostering a keen spirit among the men and hatred of the enemy, so as to make them more gallant in action? Well, at any rate, I will try to do so now.
3.7. βέλτιον γοῦν, ἔφη. τί γάρ; τοῦ βάλλειν ὡς πλείστους ἀπὸ τῶν ἵππων ἐπιμέλειάν τινα ποιήσει; βέλτιον γοῦν, ἔφη, καὶ τοῦτο. θήγειν δὲ τὰς ψυχὰς τῶν ἱππέων καὶ ἐξοργίζειν πρὸς τοὺς πολεμίους, ἅπερ ἀλκιμωτέρους ποιεῖ, διανενόησαι; εἰ δὲ μή, ἀλλὰ νῦν γε πειράσομαι, ἔφη.
3.8. And have you considered how to make the men obey you? Because without that horses and men, however good and gallant, are of no use. True, but what is the best way of encouraging them to obey, Socrates?
3.8. ὅπως δέ σοι πείθωνται οἱ ἱππεῖς πεφρόντικάς τι; ἄνευ γὰρ δὴ τούτου οὔτε ἵππων οὔτε ἱππέων ἀγαθῶν καὶ ἀλκίμων οὐδὲν ὄφελος. ἀληθῆ λέγεις, ἔφη· ἀλλὰ πῶς ἄν τις μάλιστα, ὦ Σώκρατες, ἐπὶ τοῦτο αὐτοὺς προτρέψαιτο;
3.9. Well, I suppose you know that under all conditions human beings are most willing to obey those whom they believe to be the best. Thus in sickness they most readily obey the doctor, on board ship the pilot, on a farm the farmer, whom they think to be most skilled in his business. Yes, certainly. Then it is likely that in horsemanship too, one who clearly knows best what ought to be done will most easily gain the obedience of the others.
3.9. ἐκεῖνο μὲν δήπου οἶσθα, ὅτι ἐν παντὶ πράγματι οἱ ἄνθρωποι τούτοις μάλιστα ἐθέλουσι πείθεσθαι οὓς ἂν ἡγῶνται βελτίστους εἶναι. καὶ γὰρ ἐν νόσῳ, ὃν ἂν ἡγῶνται ἰατρικώτατον εἶναι, τούτῳ μάλιστα πείθονται, καὶ ἐν πλοίῳ οἱ πλέοντες, ὃν ἂν κυβερνητικώτατον, καὶ ἐν γεωργίᾳ, ὃν ἂν γεωργικώτατον. καὶ μάλα, ἔφη. οὐκοῦν εἰκός, ἔφη, καὶ ἐν ἱππικῇ, ὃς ἂν μάλιστα εἰδὼς φαίνηται ἃ δεῖ ποιεῖν, τούτῳ μάλιστα ἐθέλειν τοὺς ἄλλους πείθεσθαι.
3.10. If then, Socrates, I am plainly the best horseman among them, will that suffice to gain their obedience? Yes, if you also show them that it will be safer and more honourable for them to obey you. How, then, shall I show that? Well, it’s far easier than if you had to show them that bad is better than good and more profitable.
3.10. ἐὰν οὖν, ἔφη, ἐγώ, ὦ Σώκρατες, βέλτιστος ὢν αὐτῶν δῆλος ὦ, ἀρκέσει μοι τοῦτο εἰς τὸ πείθεσθαι αὐτοὺς ἐμοί; ἐάν γε πρὸς τούτῳ, ἔφη, διδάξῃς αὐτοὺς ὡς τὸ πείθεσθαί σοι κάλλιόν τε καὶ σωτηριώτερον αὐτοῖς ἔσται. πῶς οὖν, ἔφη, τοῦτο διδάξω; πολὺ νὴ Δίʼ, ἔφη, ῥᾷον ἢ εἴ σοι δέοι διδάσκειν ὡς τὰ κακὰ τῶν ἀγαθῶν ἀμείνω καὶ λυσιτελέστερά ἐστι.
3.11. Do you mean that in addition to his other duties a cavalry leader must take care to be a good speaker? Did you suppose that a commander of cavalry should be mum? Did you never reflect that all the best we learned according to custom — the learning, I mean, that teaches us how to live — we learned by means of words, and that every other good lesson to be learned is learned by means of words; that the best teachers rely most on the spoken word and those with the deepest knowledge of the greatest subjects are the best talkers?
3.11. λέγεις, ἔφη, σὺ τὸν ἵππαρχον πρὸς τοῖς ἄλλοις ἐπιμελεῖσθαι δεῖν καὶ τοῦ λέγειν δύνασθαι; σὺ δʼ ᾤου, ἔφη, χρῆναι σιωπῇ ἱππαρχεῖν; ἢ οὐκ ἐντεθύμησαι ὅτι, ὅσα τε νόμῳ μεμαθήκαμεν κάλλιστα ὄντα, διʼ ὧν γε ζῆν ἐπιστάμεθα, ταῦτα πάντα διὰ λόγου ἐμάθομεν, καὶ εἴ τι ἄλλο καλὸν μανθάνει τις μάθημα, διὰ λόγου μανθάνει, καὶ οἱ ἄριστα διδάσκοντες μάλιστα λόγῳ χρῶνται καὶ οἱ τὰ σπουδαιότατα μάλιστα ἐπιστάμενοι κάλλιστα διαλέγονται;
3.12. Did you never reflect that, whenever one chorus is selected from the citizens of this state — for instance, the chorus that is sent to Delos — no choir from any other place can compare with it, and no state can collect so goodly a company? True.
3.12. ἢ τόδε οὐκ ἐντεθύμησαι, ὡς, ὅταν γε χορὸς εἷς ἐκ τῆσδε τῆς πόλεως γίγνηται, ὥσπερ ⟨ὁ⟩ εἰς Δῆλον πεμπόμενος, οὐδεὶς ἄλλοθεν οὐδαμόθεν τούτῳ ἐφάμιλλος γίγνεται οὐδὲ εὐανδρία ἐν ἄλλῃ πόλει ὁμοία τῇ ἐνθάδε συνάγεται;
3.13. And yet the reason is that Athenians excel all others not so much in singing or in stature or in strength, as in love of honour, which is the strongest incentive to deeds of honour and renown. True again.
3.13. ἀληθῆ λέγεις, ἔφη. ἀλλὰ μὴν οὔτε εὐφωνίᾳ τοσοῦτον διαφέρουσιν Ἀθηναῖοι τῶν ἄλλων οὔτε σωμάτων μεγέθει καὶ ῥώμῃ, ὅσον φιλοτιμίᾳ, ἥπερ μάλιστα παροξύνει πρὸς τὰ καλὰ καὶ ἔντιμα. ἀληθές, ἔφη, καὶ τοῦτο.
3.14. Then don’t you think that if one took the same pains with our cavalry, they too would greatly excel others in arms and horses and discipline and readiness to face the enemy, if they thought that they would win glory and honour by it? I expect so.
3.14. οὐκοῦν οἴει, ἔφη, καὶ τοῦ ἱππικοῦ τοῦ ἐνθάδε εἴ τις ἐπιμεληθείη, ὡς πολὺ ἂν καὶ τούτῳ διενέγκοιεν τῶν ἄλλων ὅπλων τε καὶ ἵππων παρασκευῇ καὶ εὐταξίᾳ καὶ τῷ ἑτοίμως κινδυνεύειν πρὸς τοὺς πολεμίους, εἰ νομίσειαν ταῦτα ποιοῦντες ἐπαίνου καὶ τιμῆς τεύξεσθαι;
3.15. Don’t hesitate then, but try to encourage this keenness among the men: both you and your fellow-citizens will benefit by the results of your efforts. Most certainly I will try.
3.15. εἰκός γε, ἔφη. μὴ τοίνυν ὄκνει, ἔφη, ἀλλὰ πειρῶ τοὺς ἄνδρας ἐπὶ ταῦτα προτρέπειν, ἀφʼ ὧν αὐτός τε ὠφελήσῃ καὶ οἱ ἄλλοι πολῖται διὰ σέ. ἀλλὰ νὴ Δία πειράσομαι, ἔφη.
4.1. Once on seeing Nicomachides returning from the elections, he asked, Who have been chosen generals, Nicomachides? Isn’t it like the Athenians? replied he; they haven’t chosen me after all the hard work I have done, since I was called up, in the command of company or regiment, though I have been so often wounded in action (and here he uncovered and showed his scars); yet they have chosen Antisthenes, who has never served in a marching regiment nor distinguished himself in the cavalry and understands nothing but money-making.
4.1. ἰδὼν δέ ποτε Νικομαχίδην ἐξ ἀρχαιρεσιῶν ἀπιόντα ἤρετο· τίνες, ὦ Νικομαχίδη, στρατηγοὶ ᾕρηνται; καὶ ὅς, οὐ γάρ, ἔφη, ὦ Σώκρατες, τοιοῦτοί εἰσιν Ἀθηναῖοι, ὥστε ἐμὲ μὲν οὐχ εἵλοντο, ὃς ἐκ καταλόγου στρατευόμενος κατατέτριμμαι καὶ λοχαγῶν καὶ ταξιαρχῶν καὶ τραύματα ὑπὸ τῶν πολεμίων τοσαῦτα ἔχων—ἅμα δὲ καὶ τὰς οὐλὰς τῶν τραυμάτων ἀπογυμνούμενος ἐπεδείκνυεν—Ἀντισθένη δέ, ἔφη, εἵλοντο τὸν οὔτε ὁπλίτην πώποτε στρατευσάμενον ἔν τε τοῖς ἱππεῦσιν οὐδὲν περίβλεπτον ποιήσαντα ἐπιστάμενόν τε ἄλλο οὐδὲν ἢ χρήματα συλλέγειν;
4.2. Isn’t that a recommendation, said Socrates, supposing he proves capable of supplying the men’s needs? Why, retorted Nicomachides, merchants too are capable of making money, but that doesn’t make them fit to command an army.
4.2. οὐκοῦν, ἔφη ὁ Σωκράτης, τοῦτο μὲν ἀγαθόν, εἴ γε τοῖς στρατιώταις ἱκανὸς ἔσται τὰ ἐπιτήδεια πορίζειν; καὶ γὰρ οἱ ἔμποροι, ἔφη ὁ Νικομαχίδης, χρήματα συλλέγειν ἱκανοί εἰσιν. ἀλλʼ οὐχ ἕνεκα τούτου καὶ στρατηγεῖν δύναιντʼ ἄν.
4.3. But, cried Socrates, Antisthenes also is eager for victory, and that is a good point in a general. Whenever he has been choragus, you know, his choir has always won. No doubt, said Nicomachides, but there is no analogy between the handling of a choir and of an army.
4.3. καὶ ὁ Σωκράτης ἔφη· ἀλλὰ καὶ φιλόνικος Ἀντισθένης ἐστίν, ὃ στρατηγῷ προσεῖναι ἐπιτήδειόν ἐστιν· οὐχ ὁρᾷς ὅτι καὶ ὁσάκις κεχορήγηκε πᾶσι τοῖς χοροῖς νενίκηκε; μὰ Δίʼ, ἔφη ὁ Νικομαχίδης, ἀλλʼ οὐδὲν ὅμοιόν ἐστι χοροῦ τε καὶ στρατεύματος προεστάναι.
4.4. But, you see, said Socrates, though Antisthenes knows nothing about music or choir training, he showed himself capable of finding the best experts in these. In the army too, then, said Nicomachides, he will find other to command for him, and others to do the fighting.
4.4. καὶ μήν, ἔφη ὁ Σωκράτης, οὐδὲ ᾠδῆς γε ὁ Ἀντισθένης οὐδὲ χορῶν διδασκαλίας ἔμπειρος ὢν ὅμως ἐγένετο ἱκανὸς εὑρεῖν τοὺς κρατίστους ταῦτα. καὶ ἐν τῇ στρατηγίᾳ οὖν, ἔφη ὁ Νικομαχίδης, ἄλλους μὲν εὑρήσει τοὺς τάξοντας ἀνθʼ ἑαυτοῦ, ἄλλους δὲ τοὺς μαχουμένους.
4.5. And therefore, said Socrates, if he finds out and prefers the best men in warfare as in choir training it is likely that he will be victorious in that too; and probably he will be more ready to spend on winning a battle with the whole state than on winning a choral competition with his tribe.
4.5. οὐκοῦν, ἔφη ὁ Σωκράτης, ἐάν γε καὶ ἐν τοῖς πολεμικοῖς τοὺς κρατίστους, ὥσπερ ἐν τοῖς χορικοῖς, ἐξευρίσκῃ τε καὶ προαιρῆται, εἰκότως ἂν καὶ τούτου νικηφόρος εἴη· καὶ δαπανᾶν δʼ αὐτὸν εἰκὸς μᾶλλον ἂν ἐθέλειν εἰς τὴν σὺν ὅλῃ τῇ πόλει τῶν πολεμικῶν νίκην ἢ εἰς τὴν σὺν τῇ φυλῇ τῶν χορικῶν.
4.6. Do you mean to say, Socrates, that the man who succeeds with a chorus will also succeed with an army? I mean that, whatever a man controls, if he knows what he wants and can get it he will be a good controller, whether he control a chorus, an estate, a city or an army.
4.6. λέγεις σύ, ἔφη, ὦ Σώκρατες, ὡς τοῦ αὐτοῦ ἀνδρός ἐστι χορηγεῖν τε καλῶς καὶ στρατηγεῖν; λέγω ἔγωγʼ, ἔφη, ὡς, ὅτου ἄν τις προστατεύῃ, ἐὰν γιγνώσκῃ τε ὧν δεῖ καὶ ταῦτα πορίζεσθαι δύνηται, ἀγαθὸς ἂν εἴη προστάτης, εἴτε χοροῦ εἴτε οἴκου εἴτε πόλεως εἴτε στρατεύματος προστατεύοι.
4.7. Really, Socrates, cried Nicomachides, I should never have thought to hear you say that a good business man would make a good general. Come then, let us review the duties of each that we may know whether they are the same or different. By all means.
4.7. καὶ ὁ Νικομαχίδης, μὰ Δίʼ, ἔφη, ὦ Σώκρατες, οὐκ ἄν ποτε ᾤμην ἐγὼ σοῦ ἀκοῦσαι ὡς οἱ ἀγαθοὶ οἰκονόμοι ἀγαθοὶ στρατηγοὶ ἂν εἶεν. ἴθι δή, ἔφη, ἐξετάσωμεν τὰ ἔργα ἑκατέρου αὐτῶν, ἵνα εἰδῶμεν πότερον τὰ αὐτά ἐστιν ἢ διαφέρει τι. πάνυ γε, ἔφη.
4.8. Is it not the duty of both to make their subordinates willing and obedient? Decidedly. And to put the right man in the right place? That is so.I suppose, moreover, that both should punish the bad and reward the good. Yes, certainly.
4.8. οὐκοῦν, ἔφη, τὸ μὲν τοὺς ἀρχομένους κατηκόους τε καὶ εὐπειθεῖς ἑαυτοῖς παρασκευάζειν ἀμφοτέρων ἐστὶν ἔργον; καὶ μάλα, ἔφη. τί δέ; τὸ προστάττειν ἕκαστα τοῖς ἐπιτηδείοις πράττειν; καὶ τοῦτʼ, ἔφη. καὶ μὴν τὸ τοὺς κακοὺς κολάζειν καὶ τοὺς ἀγαθοὺς τιμᾶν ἀμφοτέροις οἶμαι προσήκειν.
4.9. Of course both will do well to win the goodwill of those under them? That is so. Do you think that it is to the interest of both to attract allies and helpers? Yes, certainly. And should not both be able to keep what they have got? They should indeed. And should not both be strenuous and industrious in their own work?
4.9. πάνυ μὲν οὖν, ἔφη. τὸ δὲ τοὺς ὑπηκόους εὐμενεῖς ποιεῖσθαι πῶς οὐ καλὸν ἀμφοτέροις; καὶ τοῦτʼ, ἔφη. συμμάχους δὲ καὶ βοηθοὺς προσάγεσθαι δοκεῖ σοι συμφέρειν ἀμφοτέροις ἢ οὔ; πάνυ μὲν οὖν, ἔφη. ἀλλὰ φυλακτικοὺς τῶν ὄντων οὐκ ἀμφοτέρους εἶναι προσήκει; σφόδρα γʼ, ἔφη. οὐκοῦν καὶ ἐπιμελεῖς καὶ φιλοπόνους ἀμφοτέρους εἶναι προσήκει περὶ τὰ αὑτῶν ἔργα;
4.10. All these are common to both; but fighting is not. But surely both are bound to find enemies? Oh yes, they are. Then is it not important for both to get the better of them?
4.10. ταῦτα μέν, ἔφη, πάντα ὁμοίως ἀμφοτέρων ἐστίν· ἀλλὰ τὸ μάχεσθαι οὐκέτι ἀμφοτέρων. ἀλλʼ ἐχθροί γέ τοι ἀμφοτέροις γίγνονται; καὶ μάλα, ἔφη, τοῦτό γε. οὐκοῦν τὸ περιγενέσθαι τούτων ἀμφοτέροις συμφέρει;
4.11. Undoubtedly; but you don’t say how business capacity will help when it comes to fighting. That is just where it will be most helpful. For the good business man, through his knowledge that nothing profits or pays like a victory in the field, and nothing is so utterly unprofitable and entails such heavy loss as a defeat, will be eager to seek and furnish all aids to victory, careful to consider and avoid what leads to defeat, prompt to engage the enemy if he sees he is strong enough to win, and, above all, will avoid an engagement when he is not ready.
4.11. πάνυ γʼ, ἔφη· ἀλλʼ ἐκεῖνο παρίης, ἂν δέῃ μάχεσθαι, τί ὠφελήσει ἡ οἰκονομική; ἐνταῦθα δήπου καὶ πλεῖστον, ἔφη· ὁ γὰρ ἀγαθὸς οἰκονόμος, εἰδὼς ὅτι οὐδὲν οὕτω λυσιτελές τε καὶ κερδαλέον ἐστίν, ὡς τὸ μαχόμενον τοὺς πολεμίους νικᾶν, οὐδὲ οὕτως ἀλυσιτελές τε καὶ ζημιῶδες, ὡς τὸ ἡττᾶσθαι, προθύμως μὲν τὰ πρὸς τὸ νικᾶν συμφέροντα ζητήσει καὶ παρασκευάσεται, ἐπιμελῶς δὲ τὰ πρὸς τὸ ἡττᾶσθαι φέροντα σκέψεται καὶ φυλάξεται, ἐνεργῶς δʼ, ἂν τὴν παρασκευὴν ὁρᾷ νικητικὴν οὖσαν, μαχεῖται, οὐχ ἥκιστα δὲ τούτων, ἐὰν ἀπαράσκευος ᾖ, φυλάξεται συνάπτειν μάχην.
4.12. Don’t look down on business men, Nicomachides. For the management of private concerns differs only in point of number from that of public affairs. In other respects they are much alike, and particularly in this, that neither can be carried on without men, and the men employed in private and public transactions are the same. For those who take charge of public affairs employ just the same men when they attend to their own; and those who understand how to employ them are successful directors of public and private concerns, and those who do not, fail in both.
4.12. μὴ καταφρόνει, ἔφη, ὦ Νικομαχίδη, τῶν οἰκονομικῶν ἀνδρῶν· ἡ γὰρ τῶν ἰδίων ἐπιμέλεια πλήθει μόνον διαφέρει τῆς τῶν κοινῶν, τὰ δὲ ἄλλα παραπλήσια ἔχει, τὸ ⟨δὲ⟩ μέγιστον, ὅτι οὔτε ἄνευ ἀνθρώπων οὐδετέρα γίγνεται οὔτε διʼ ἄλλων μὲν ἀνθρώπων τὰ ἴδια πράττεται, διʼ ἄλλων δὲ τὰ κοινά. οὐ γὰρ ἄλλοις τισὶν ἀνθρώποις οἱ τῶν κοινῶν ἐπιμελόμενοι χρῶνται ἢ οἷσπερ τὰ ἴδια οἰκονομοῦντες· οἷς οἱ ἐπιστάμενοι χρῆσθαι καὶ τὰ ἴδια καὶ τὰ κοινὰ καλῶς πράττουσιν, οἱ δὲ μὴ ἐπιστάμενοι ἀμφοτέρωθι πλημμελοῦσι.
5.1. Once when talking with the son of the great Pericles, he said: For my part, Pericles, I feel hopeful that, now you have become general, our city will be more efficient and more famous in the art of war, and will defeat our enemies.I could wish, answered Pericles, that it might be as you say, Socrates; but how these changes are to come about I cannot see. Should you like to discuss them with me, then, said Socrates, and consider how they can be brought about? I should.
5.1. Περικλεῖ δέ ποτε τῷ τοῦ πάνυ Περικλέους υἱῷ διαλεγόμενος, ἐγώ τοι, ἔφη, ὦ Περίκλεις, ἐλπίδα ἔχω σοῦ στρατηγήσαντος ἀμείνω τε καὶ ἐνδοξοτέραν τὴν πόλιν εἰς τὰ πολεμικὰ ἔσεσθαι καὶ τῶν πολεμίων κρατήσειν. καὶ ὁ Περικλῆς, βουλοίμην ἄν, ἔφη, ὦ Σώκρατες, ἃ λέγεις· ὅπως δὲ ταῦτα γένοιτʼ ἄν, οὐ δύναμαι γνῶναι. βούλει οὖν, ἔφη ὁ Σωκράτης, διαλογιζόμενοι περὶ αὐτῶν ἐπισκοπῶμεν ὅπου ἤδη τὸ δυνατόν ἐστι;
5.2. Do you know then, that in point of numbers the Athenians are not inferior to the Boeotians? Yes, I know. Do you think that the larger number of fine, well-developed men could be selected from among the Boeotians or the Athenians? In that matter too they seem to be at no disadvantage. Which do you think are the more united? The Athenians, I should say, for many of the Boeotians resent the selfish behaviour of the Thebans. At Athens I see nothing of that sort.
5.2. βούλομαι, ἔφη. οὐκοῦν οἶσθα, ἔφη, ὅτι πλήθει μὲν οὐδὲν μείους εἰσὶν Ἀθηναῖοι Βοιωτῶν; οἶδα γάρ, ἔφη. σώματα δὲ ἀγαθὰ καὶ καλὰ πότερον ἐκ Βοιωτῶν οἴει πλείω ἂν ἐκλεχθῆναι ἢ ἐξ Ἀθηνῶν; οὐδὲ ταύτῃ μοι δοκοῦσι λείπεσθαι. εὐμενεστέρους δὲ ποτέρους ἑαυτοῖς εἶναι νομίζεις; Ἀθηναίους ἔγωγε· Βοιωτῶν μὲν γὰρ πολλοὶ πλεονεκτούμενοι ὑπὸ Θηβαίων δυσμενῶς αὐτοῖς ἔχουσιν, Ἀθήνησι δὲ οὐδὲν ὁρῶ τοιοῦτον.
5.3. And again, the Athenians are more ambitious and more high-minded than other peoples; and these qualities are among the strongest incentives to heroism and patriotic self-sacrifice. Yes, in these respects too the Athenians need not fear criticism. And besides, none have inherited a past more crowded with great deeds; and many are heartened by such a heritage and encouraged to care for virtue and prove their gallantry. All you have said is true, Socrates.
5.3. ἀλλὰ μὴν φιλοτιμότατοί γε καὶ φιλοφρονέστατοι πάντων εἰσίν· ἅπερ οὐχ ἥκιστα παροξύνει κινδυνεύειν ὑπὲρ εὐδοξίας τε καὶ πατρίδος. οὐδὲ ἐν τούτοις Ἀθηναῖοι μεμπτοί. καὶ μὴν προγόνων γε καλὰ ἔργα οὐκ ἔστιν οἷς μείζω καὶ πλείω ὑπάρχει ἢ Ἀθηναίοις· ᾧ πολλοὶ ἐπαιρόμενοι προτρέπονταί τε ἀρετῆς ἐπιμελεῖσθαι καὶ ἄλκιμοι γίγνεσθαι.
5.4. But, you see, since the disasters sustained by Tolmides and the Thousand at Lebadea and by Hippocrates at Delium, the relations of the Athenians and Boeotians are changed: the glory of the Athenians is brought low, the pride of the Thebans is exalted; and now the Boeotians, who formerly would not venture, even in their own country, to face the Athenians without help from Sparta and the rest of the Peloponnese, threaten to invade Attica by themselves, and the Athenians, who formerly overran Boeotia, fear that the Boeotians may plunder Attica.
5.4. ταῦτα μὲν ἀληθῆ λέγεις πάντα, ὦ Σώκρατες· ἀλλʼ ὁρῷς, ὅτι, ἀφʼ οὗ ἥ τε σὺν Τολμίδῃ τῶν χιλίων ἐν Λεβαδείᾳ συμφορὰ ἐγένετο καὶ ἡ μεθʼ Ἱπποκράτους ἐπὶ Δηλίῳ, ἐκ τούτων τεταπείνωται μὲν ἡ τῶν Ἀθηναίων δόξα πρὸς τοὺς Βοιωτούς, ἐπῆρται δὲ τὸ τῶν Θηβαίων φρόνημα πρὸς τοὺς Ἀθηναίους· ὥστε Βοιωτοὶ μέν, οἱ πρόσθεν οὐδʼ ἐν τῇ ἑαυτῶν τολμῶντες Ἀθηναίοις ἄνευ Λακεδαιμονίων τε καὶ τῶν ἄλλων Πελοποννησίων ἀντιτάττεσθαι, νῦν ἀπειλοῦσιν αὐτοὶ καθʼ αὑτοὺς ἐμβαλεῖν εἰς τὴν Ἀττικήν, Ἀθηναῖοι δέ, οἱ πρότερον [ὅτε Βοιωτοὶ μόνοι ἐγένοντο] πορθοῦντες τὴν Βοιωτίαν, φοβοῦνται μὴ Βοιωτοὶ δῃώσωσι τὴν Ἀττικήν.
5.5. Ah, I am aware of that, answered Socrates; but the disposition of our city is now more to a good ruler’s liking. For confidence breeds carelessness, slackness, disobedience: fear makes men more attentive, more obedient, more amenable to discipline. The behaviour of sailors is a case in point.
5.5. καὶ ὁ Σωκράτης, ἀλλʼ αἰσθάνομαι μέν, ἔφη, ταῦτα οὕτως ἔχοντα· δοκεῖ δέ μοι ἀνδρὶ ἀγαθῷ ἄρχοντι νῦν εὐαρεστοτέρως διακεῖσθαι ἡ πόλις. τὸ μὲν γὰρ θάρσος ἀμέλειάν τε καὶ ῥᾳθυμίαν καὶ ἀπείθειαν ἐμβάλλει, ὁ δὲ φόβος προσεκτικωτέρους τε καὶ εὐπειθεστέρους καὶ εὐτακτοτέρους ποιεῖ.
5.6. So long as they have nothing to fear, they are, I believe, an unruly lot, but when they expect a storm or an attack, they not only carry out all orders, but watch in silence for the word of command like choristers.
5.6. τεκμήραιο δʼ ἂν τοῦτο καὶ ἀπὸ τῶν ἐν ταῖς ναυσίν· ὅταν μὲν γὰρ δήπου μηδὲν φοβῶνται, μεστοί εἰσιν ἀταξίας· ἔστʼ ἂν δὲ ἢ χειμῶνα ἢ πολεμίους δείσωσιν, οὐ μόνον τὰ κελευόμενα πάντα ποιοῦσιν, ἀλλὰ καὶ σιγῶσι καραδοκοῦντες τὰ προσταχθησόμενα, ὥσπερ χορευταί.
5.7. Well, exclaimed Pericles, if they are now in the mood for obedience, it seems time to say how we can revive in them a longing for the old virtue and fame and happiness.
5.7. ἀλλὰ μήν, ἔφη ὁ Περικλῆς, εἴ γε νῦν μάλιστα πείθοιντο, ὥρα ἂν εἴη λέγειν, πῶς ἂν αὐτοὺς προτρεψαίμεθα πάλιν ἀνερασθῆναι τῆς ἀρχαίας ἀρετῆς τε καὶ εὐκλείας καὶ εὐδαιμονίας.
5.8. If then, said Socrates, we wanted them to claim money that others held, the best way of egging them on to seize it would be to show them that it was their fathers’ money and belongs to them. As we want them to strive for pre-eminence in virtue, we must show that this belonged to them in old days, and that by striving for it they will surpass all other men.
5.8. οὐκοῦν, ἔφη ὁ Σωκράτης, εἰ μὲν ἐβουλόμεθα χρημάτων αὐτοὺς ὧν οἱ ἄλλοι εἶχον ἀντιποιεῖσθαι, ἀποδεικνύντες αὐτοῖς ταῦτα πατρῷά τε ὄντα καὶ προσήκοντα μάλιστʼ ἂν οὕτως αὐτοὺς ἐξωρμῶμεν ἀντέχεσθαι τούτων· ἐπεὶ δὲ τοῦ μετʼ ἀρετῆς πρωτεύειν αὐτοὺς ἐπιμελεῖσθαι βουλόμεθα, τοῦτʼ αὖ δεικτέον ἐκ παλαιοῦ μάλιστα προσῆκον αὐτοῖς, καὶ ὡς τούτου ἐπιμελόμενοι πάντων ἂν εἶεν κράτιστοι.
5.9. How then can we teach this? I think by reminding them that their earliest ancestors of whom we have any account were, as they themselves have been told, the most valiant.
5.9. πῶς οὖν ἂν τοῦτο διδάσκοιμεν; οἶμαι μέν, εἰ τούς γε παλαιτάτους ὧν ἀκούομεν προγόνους αὐτῶν ἀναμιμνῄσκοιμεν αὐτοὺς ἀκηκοότας ἀρίστους γεγονέναι.
5.10. Do you refer to the judgment of the gods, which Cecrops delivered in his court because of his virtue? Yes, and the care and birth of Erectheus, and the war waged in his day with all the adjacent country, and the war between the sons of Heracles and the Peloponnesians, and all the wars waged in the days of Theseus, in all of which it is manifest that they were champions among the men of their time.
5.10. ἆρα λέγεις τὴν τῶν θεῶν κρίσιν, ἣν οἱ περὶ Κέκροπα διʼ ἀρετὴν ἔκριναν; λέγω γάρ, καὶ τὴν Ἐρεχθέως γε τροφὴν καὶ γένεσιν, καὶ τὸν πόλεμον τὸν ἐπʼ ἐκείνου γενόμενον πρὸς τοὺς ἐκ τῆς ἐχομένης ἠπείρου πάσης, καὶ τὸν ἐφʼ Ἡρακλειδῶν πρὸς τοὺς ἐν Πελοποννήσῳ, καὶ πάντας τοὺς ἐπὶ Θησέως πολεμηθέντας, ἐν οἷς πᾶσιν ἐκεῖνοι δῆλοι γεγόνασι τῶν καθʼ ἑαυτοὺς ἀνθρώπων ἀριστεύσαντες·
5.11. You may add the victories of their descendants, who lived not long before our own day: some they gained unaided in their struggle with the lords of all Asia and of Europe as far as Macedonia, the owners of more power and wealth than the world had ever seen, who had wrought deeds that none had equalled; in others they were fellow-champions with the Peloponnesians both on land and sea. These men, like their fathers, are reported to have been far superior to all other men of their time. Yes, that is the report of them.
5.11. εἰ δὲ βούλει, ἃ ὕστερον οἱ ἐκείνων μὲν ἀπόγονοι, οὐ πολὺ δὲ πρὸ ἡμῶν γεγονότες ἔπραξαν, τὰ μὲν αὐτοὶ καθʼ αὑτοὺς ἀγωνιζόμενοι πρὸς τοὺς κυριεύοντας τῆς τε Ἀσίας πάσης καὶ τῆς Εὐρώπης μέχρι Μακεδονίας καὶ πλείστην τῶν προγεγονότων δύναμιν καὶ ἀφορμὴν κεκτημένους καὶ μέγιστα ἔργα κατειργασμένους, τὰ δὲ καὶ μετὰ Πελοποννησίων ἀριστεύοντες καὶ κατὰ γῆν καὶ κατὰ θάλατταν· οἳ δὴ καὶ λέγονται πολὺ διενεγκεῖν τῶν καθʼ αὑτοὺς ἀνθρώπων.
5.12. Therefore, though there have been many migrations in Greece, these continued to dwell in their own land: many referred to them their rival claims, many found a refuge with them from the brutality of the oppressor.
5.12. λέγονται γάρ, ἔφη. τοιγαροῦν πολλῶν μὲν μεταναστάσεων ἐν τῇ Ἑλλάδι γεγονυιῶν διέμειναν ἐν τῇ ἑαυτῶν, πολλοὶ δὲ ὑπὲρ δικαίων ἀντιλέγοντες ἐπέτρεπον ἐκείνοις, πολλοὶ δὲ ὑπὸ κρειττόνων ὑβριζόμενοι κατέφευγον πρὸς ἐκείνους.
5.13. Yes, Socrates, cried Pericles, and I wonder how our city can have become so degenerate. My own view, replied Socrates, is that the Athenians, as a consequence of their great superiority, grew careless of themselves, and have thus become degenerate, much as athletes who are in a class by themselves and win the championship easily are apt to grow slack and drop below their rivals.
5.13. καὶ ὁ Περικλῆς, καὶ θαυμάζω γʼ, ἔφη, ὦ Σώκρατες, ἡ πόλις ὅπως ποτʼ ἐπὶ τὸ χεῖρον ἔκλινεν. ἐγὼ μέν, ἔφη, οἶμαι, ὁ Σωκράτης, ὥσπερ καὶ ἀθληταί τινες διὰ τὸ πολὺ ὑπερενεγκεῖν καὶ κρατιστεῦσαι καταρρᾳθυμήσαντες ὑστερίζουσι τῶν ἀντιπάλων, οὕτω καὶ Ἀθηναίους πολὺ διενεγκόντας ἀμελῆσαι ἑαυτῶν καὶ διὰ τοῦτο χείρους γεγονέναι.
5.14. How, then, can they now recover their old virtue? There is no mystery about it, as I think. If they find out the customs of their ancestors and practise them as well as they did, they will come to be as good as they were; or failing that, they need but to imitate those who now have the pre-eminence and to practise their customs, and if they are equally careful in observing them, they will be as good as they, and, if more careful, even better.
5.14. νῦν οὖν, ἔφη, τί ἂν ποιοῦντες ἀναλάβοιεν τὴν ἀρχαίαν ἀρετήν; καὶ ὁ Σωκράτης· οὐδὲν ἀπόκρυφον δοκεῖ μοι εἶναι, ἀλλʼ εἰ μὲν ἐξευρόντες τὰ τῶν προγόνων ἐπιτηδεύματα μηδὲν χεῖρον ἐκείνων ἐπιτηδεύοιεν, οὐδὲν ἂν χείρους ἐκείνων γενέσθαι· εἰ δὲ μή, τούς γε νῦν πρωτεύοντας μιμούμενοι καὶ τούτοις τὰ αὐτὰ ἐπιτηδεύοντες, ὁμοίως μὲν τοῖς αὐτοῖς χρώμενοι οὐδὲν ἂν χείρους ἐκείνων εἶεν, εἰ δʼ ἐπιμελέστερον, καὶ βελτίους.
5.15. That means that it is a long march for our city to perfection. For when will Athenians show the Lacedaemonian reverence for age, seeing that they despise all their elders, beginning with their own fathers? When will they adopt the Lacedaemonian system of training, seeing that they not only neglect to make themselves fit, but mock at those who take the trouble to do so?
5.15. λέγεις, ἔφη, πόρρω που εἶναι τῇ πόλει τὴν καλοκαγαθίαν. πότε γὰρ οὕτως Ἀθηναῖοι ὥσπερ Λακεδαιμόνιοι ἢ πρεσβυτέρους αἰδέσονται, οἳ ἀπὸ τῶν πατέρων ἄρχονται καταφρονεῖν τῶν γεραιτέρων, ἢ σωμασκήσουσιν οὕτως, οἳ οὐ μόνον αὐτοὶ εὐεξίας ἀμελοῦσιν, ἀλλὰ καὶ τῶν ἐπιμελομένων καταγελῶσι;
5.16. When will they reach that standard of obedience to their rulers, seeing that they make contempt of rulers a point of honour? Or when will they attain that harmony, seeing that, instead of working together for the general good, they are more envious and bitter against one another than against the rest of the world, are the most quarrelsome of men in public and private assemblies, most often go to law with one another, and would rather make profit of one another so than by mutual service, and while regarding public affairs as alien to themselves, yet fight over them too, and find their chief enjoyment in having the means to carry on such strife?
5.16. πότε δὲ οὕτω πείσονται τοῖς ἄρχουσιν, οἳ καὶ ἀγάλλονται ἐπὶ τῷ καταφρονεῖν τῶν ἀρχόντων; ἢ πότε οὕτως ὁμονοήσουσιν, οἵ γε ἀντὶ μὲν τοῦ συνεργεῖν ἑαυτοῖς τὰ συμφέροντα ἐπηρεάζουσιν ἀλλήλοις καὶ φθονοῦσιν ἑαυτοῖς μᾶλλον ἢ τοῖς ἄλλοις ἀνθρώποις, μάλιστα δὲ πάντων ἔν τε ταῖς ἰδίαις συνόδοις καὶ ταῖς κοιναῖς διαφέρονται καὶ πλείστας δίκας ἀλλήλοις δικάζονται καὶ προαιροῦνται μᾶλλον οὕτω κερδαίνειν ἀπʼ ἀλλήλων ἢ συνωφελοῦντες αὑτούς, τοῖς δὲ κοινοῖς ὥσπερ ἀλλοτρίοις χρώμενοι περὶ τούτων αὖ μάχονται καὶ ταῖς εἰς τὰ τοιαῦτα δυνάμεσι μάλιστα χαίρουσιν;
5.17. So it comes about that mischief and evil grow apace in the city, enmity and mutual hatred spring up among the people, so that I am always dreading that some evil past bearing may befall the city.
5.17. ἐξ ὧν πολλὴ μὲν ἀτηρία καὶ κακία τῇ πόλει ἐμφύεται, πολλὴ δὲ ἔχθρα καὶ μῖσος ἀλλήλων τοῖς πολίταις ἐγγίγνεται, διʼ ἃ ἔγωγε μάλα φοβοῦμαι ἀεί, μή τι μεῖζον ἢ ὥστε φέρειν δύνασθαι κακὸν τῇ πόλει συμβῇ.
5.18. No, no, Pericles, don’t think the wickedness of the Athenians so utterly past remedy. Don’t you see what good discipline they maintain in their fleets, how well they obey the umpires in athletic contests, how they take orders from the choir-trainers as readily as any?
5.18. μηδαμῶς, ἔφη ὁ Σωκράτης, ὦ Περίκλεις, οὕτως ἡγοῦ ἀνηκέστῳ πονηρίᾳ νοσεῖν Ἀθηναίους. οὐχ ὁρᾷς, ὡς εὔτακτοι μέν εἰσιν ἐν τοῖς ναυτικοῖς, εὐτάκτως δʼ ἐν τοῖς γυμνικοῖς ἀγῶσι πείθονται τοῖς ἐπιστάταις, οὐδένων δὲ καταδεέστερον ἐν τοῖς χοροῖς ὑπηρετοῦσι τοῖς διδασκάλοις;
5.19. Ah yes, and strange indeed it is that such men submit themselves to their masters, and yet the infantry and cavalry, who are supposed to be the pick of the citizens for good character, are the most insubordinate.
5.19. τοῦτο γάρ τοι, ἔφη, καὶ θαυμαστόν ἐστι, τὸ τοὺς μὲν τοιούτους πειθαρχεῖν τοῖς ἐφεστῶσι, τοὺς δὲ ὁπλίτας καὶ τοὺς ἱππέας, οἳ δοκοῦσι καλοκαγαθίᾳ προκεκρίσθαι τῶν πολιτῶν, ἀπειθεστάτους εἶναι πάντων.