Tell me (said Socrates, addressing Critobulus), supposing we stood in need of a good friend, how should we set about his discovery? We must, in the first place, I suppose, seek out one who is master of his appetites, not under the dominion4, that is, of his belly5, not addicted6 to the wine-cup or to lechery7 or sleep or idleness, since no one enslaved to such tyrants8 could hope to do his duty either by himself or by his friends, could he?
Certainly not (Critobulus answered).
Soc. Do you agree, then, that we must hold aloof9 from every one so dominated?
Cri. Most assuredly.
Well then (proceeded Socrates), what shall we say of the spendthrift who has lost his independence and is for ever begging of his neighbours; if he gets anything out of them he cannot repay, but if he fails to get anything, he hates you for not giving — do you not think that this man too would prove but a disagreeable friend?
Cri. Certainly.
Soc. Then we must keep away from him too?
Cri. That we must.
Soc. Well! and what of the man whose strength lies in monetary10 transactions?179 His one craving11 is to amass12 money; and for that reason he is an adept13 at driving a hard bargain180 — glad enough to take in, but loath14 to pay out.
Cri. In my opinion he will prove even a worse fellow than the last.
Soc. Well! and what of that other whose passion for money-making is so absorbing that he has no leisure for anything else, save how he may add to his gains?
Cri. Hold aloof from him, say I, since there is no good to be got out of him or his society.
Soc. Well! what of the quarrelsome and factious15 person181 whose main object is to saddle his friends with a host of enemies?
Cri. For God’s sake let us avoid him also.
Soc. But now we will imagine a man exempt16 indeed from all the above defects — a man who has no objection to receive kindnesses, but it never enters into his head to do a kindness in return.
Cri. There will be no good in him either. But, Socrates, what kind of man shall we endeavour to make our friend? what is he like?
Soc. I should say he must be just the converse17 of the above: he has control over the pleasures of the body, he is kindly18 disposed,182 upright in all his dealings,183 very zealous19 is he not to be outdone in kindness by his benefactors20, if only his friends may derive21 some profit from his acquaintance.
Cri. But how are we to test these qualities, Socrates, before acquaintance?
Soc. How do we test the merits of a sculptor22? — not by inferences drawn23 from the talk of the artist merely. No, we look to what he has already achieved. These former statues of his were nobly executed, and we trust he will do equally well with the rest.
Cri. You mean that if we find a man whose kindness to older friends is established, we may take it as proved that he will treat his newer friends as amiably24?
Soc. Why, certainly, if I see a man who has shown skill in the handling of horses previously25, I argue that he will handle others no less skilfully26 again.
Cri. Good! and when we have discovered a man whose friendship is worth having, how ought we to make him our friend?
Soc. First we ought to ascertain28 the will of Heaven whether it be advisable to make him our friend.
Cri. Well! and how are we to effect the capture of this friend of our choice, whom the gods approve? will you tell me that?
Not, in good sooth (replied Socrates), by running him down like a hare, nor by decoying him like a bird, or by force like a wild boar.184 To capture a friend against his will is a toilsome business, and to bind29 him in fetters30 like a slave by no means easy. Those who are so treated are apt to become foes31 instead of friends.185
Cri. But how convert them into friends?
Soc. There are certain incantations, we are told, which those who know them have only to utter, and they can make friends of whom they list; and there are certain philtres also which those who have the secret of them may administer to whom they like and win their love.
Cri. From what source shall we learn them?
Soc. You need not go farther than Homer to learn that which the Sirens sang to Odysseus,186 the first words of which run, I think, as follows:
Hither, come hither, thou famous man, Odysseus, great glory of the Achaeans!
Cri. And did the magic words of this spell serve for all men alike? Had the Sirens only to utter this one incantation, and was every listener constrained32 to stay?
Soc. No; this was the incantation reserved for souls athirst for fame, of virtue33 emulous.
Cri. Which is as much as to say, we must suit the incantation to the listener, so that when he hears the words he shall not think that the enchanter is laughing at him in his sleeve. I cannot certainly conceive a method better calculated to excite hatred34 and repulsion than to go to some one who knows that he is small and ugly and a weakling, and to breathe in his ears the flattering tale that he is beautiful and tall and stalwart. But do you know any other love-charms, Socrates?
Soc. I cannot say that I do; but I have heard that Pericles187 was skilled in not a few, which he poured into the ear of our city and won her love.
Cri. And how did Themistocles188 win our city’s love?
Soc. Ah, that was not by incantation at all. What he did was to encircle our city with an amulet35 of saving virtue.189
Cri. You would imply, Socrates, would you not, that if we want to win the love of any good man we need to be good ourselves in speech and action?
And did you imagine (replied Socrates) that it was possible for a bad man to make good friends?
Cri. Why, I could fancy I had seen some sorry speech-monger who was fast friends with a great and noble statesman; or again, some born commander and general who was boon36 companion with fellows quite incapable37 of generalship.190
Soc. But in reference to the point we were discussing, may I ask whether you know of any one who can attach a useful friend to himself without being of use in return?191 Can service ally in friendship with disservice?
Cri. In good sooth no. But now, granted it is impossible for a base man to be friends with the beautiful and noble,192 I am concerned at once to discover if one who is himself of a beautiful and noble character can, with a wave of the hand, as it were, attach himself in friendship to every other beautiful and noble nature.
Soc. What perplexes and confounds you, Critobulus, is the fact that so often men of noble conduct, with souls aloof from baseness, are not friends but rather at strife38 and discord39 with one another, and deal more harshly by one another than they would by the most good-for-nothing of mankind.
Cri. Yes, and this holds true not of private persons only, but states, the most eager to pursue a noble policy and to repudiate40 a base one, are frequently in hostile relation to one another. As I reason on these things my heart fails me, and the question, how friends are to be acquired, fills me with despondency. The bad, as I see, cannot be friends with one another. For how can such people, the ungrateful, or reckless, or covetous41, or faithless, or incontinent, adhere together as friends? Without hesitation43 I set down the bad as born to be foes not friends, and as bearing the birthmark of internecine44 hate. But then again, as you suggest, no more can these same people harmonise in friendship with the good. For how should they who do evil be friends with those who hate all evil-doing? And if, last of all, they that cultivate virtue are torn by party strife in their struggle for the headship of the states, envying one another, hating one another, who are left to be friends? where shall goodwill45 and faithfulness be found among men?
Soc. The fact is there is some subtlety46 in the texture47 of these things.193 Seeds of love are implanted in man by nature. Men have need of one another, feel pity, help each other by united efforts, and in recognition of the fact show mutual48 gratitude49. But there are seeds of war implanted also. The same objects being regarded as beautiful or agreeable by all alike, they do battle for their possession; a spirit of disunion194 enters, and the parties range themselves in adverse50 camps. Discord and anger sound a note of war: the passion of more-having, staunchless avarice51, threatens hostility52; and envy is a hateful fiend.195
But nevertheless, through all opposing barriers friendship steals her way and binds53 together the beautiful and good among mankind.196 Such is their virtue that they would rather possess scant54 means painlessly than wield55 an empire won by war. In spite of hunger and thirst they will share their meat and drink without a pang56. Not bloom of lusty youth, nor love’s delights can warp57 their self-control; nor will they be tempted58 to cause pain where pain should be unknown. It is theirs not merely to eschew59 all greed of riches, not merely to make a just and lawful60 distribution of wealth, but to supply what is lacking to the needs of one another. Theirs it is to compose strife and discord not in painless oblivion simply, but to the general advantage. Theirs also to hinder such extravagance of anger as shall entail61 remorse62 hereafter. And as to envy they will make a clean sweep and clearance63 of it: the good things which a man possesses shall be also the property of his friends, and the goods which they possess are to be looked upon as his. Where then is the improbability that the beautiful and noble should be sharers in the honours197 of the state not only without injury, but even to their mutual advantage?
They indeed who covet42 and desire the honours and offices in a state for the sake of the liberty thereby64 given them to embezzle65 the public moneys, 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,198 may essay to confer some blessing66 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 stoutest67 combatants to combine against the weakest, the chosen band would come off victors in every bout3, and would carry off all the prizes. This indeed is against the rules of the actual arena68; but in the field of politics, where the beautiful and good hold empery, and there is nought69 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 antagonists70? 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.199 Moreover, those who are willing to fight your battles must be kindly dealt with, that goodwill may quicken to enthusiasm; and one good man200 is better worth your benefiting that a dozen knaves71, 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.
So keep a good heart, Critobulus; only try to become good yourself, and when you have attained72, set to your hand to capture the beautiful and good. Perhaps I may be able to give you some help in this quest, being myself an adept in Love’s lore73.201 No matter who it is for whom my heart is aflame; in an instant my whole soul is eager to leap forth74. With vehemence75 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 longing76 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 catching77 men.202
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. Nay78, 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.
Cri. Be of good cheer then; let the compact stand thus: “Kisses for the beautiful, and for the good a rain of kisses.” So now teach us the art of catching friends.
Soc. Well then, when you wish to win some one’s affection, you will allow me to lodge79 information against you to the effect that you admire him and desire to be his friend?
Cri. Lodge the indictment80, with all my heart. I never heard of any one who hated his admirers.
Soc. And if I add to the indictment the further charge that through your admiration81 you are kindly disposed towards him, you will not feel I am taking away your character?
Cri. Why, no; for myself I know a kindly feeling springs up in my heart towards any one whom I conceive to be kindly disposed to me.
Soc. All this I shall feel empowered to say about you to those whose friendship you seek, and I can promise further help; only there is a comprehensive “if” to be considered: if you will further authorise me to say that you are devoted82 to your friends; that nothing gives you so much joy as a good friend; that you pride yourself no less on the fine deeds of those you love than on your own; and on their good things equally with your own; that you never weary of plotting and planning to procure83 them a rich harvest of the same; and lastly, that you have discovered a man’s virtue is to excel his friends in kindness and his foes in hostility. If I am authorised thus to report of you, I think you will find me a serviceable fellow-hunter in the quest of friends, which is the conquest of the good.
Cri. Why this appeal to me? — as if you had not free permission to say exactly what you like about me.
Soc. No; that I deny, on the authority of Aspasia.203 I have it from her own lips. “Good matchmakers,” she said tome, “were clever hands at cementing alliances between people, provided the good qualities they vouched84 for were truthfully reported; but when it came to their telling lies, for her part she could not compliment them.204 Their poor deluded85 dupes ended by hating each other and the go-betweens as well.” Now I myself am so fully27 persuaded of the truth of this that I feel it is not in my power to say aught in your praise which I cannot say with truth.
Cri. Really, Socrates, you are a wonderfully good friend to me — in so far as I have any merit which will entitle me to win a friend, you will lend me a helping86 hand, it seems; otherwise you would rather not forge any petty fiction for my benefit.
Soc. But tell me, how shall I assist you best, think you? By praising you falsely or by persuading you to try to be a good man? Or if it is not plain to you thus, look at the matter by the light of some examples. I wish to introduce you to a shipowner, or to make him your friend: I begin by singing your praises to him falsely thus, “You will find him a good pilot”; he catches at the phrase, and entrusts87 his ship to you, who have no notion of guiding a vessel89. What can you expect but to make shipwreck90 of the craft and yourself together? or suppose by similar false assertions I can persuade the state at large to entrust88 her destinies to you —“a man with a fine genius for command,” I say, “a practised lawyer,” “a politician born,” and so forth. The odds91 are, the state and you may come to grief through you. Or to take an instance from everyday life. By my falsehoods I persuade some private person to entrust his affairs to you as “a really careful and business-like person with a head for economy.” When put to the test would not your administration prove ruinous, and the figure you cut ridiculous? No, my dear friend, there is but one road, the shortest, safest, best, and it is simply this: In whatsoever92 you desire to be deemed good, endeavour to be good. For of all the virtues93 namable among men, consider, and you will find there is not one but may be increased by learning and practice. For my part then, Critobulus, these are the principles on which we ought to go a-hunting; but if you take a different view, I am all attention, please instruct me.
Then Critobulus: Nay, Socrates, I should be ashamed to gainsay94 what you have said; if I did, it would neither be a noble statement nor a true.205
178 Or, “Again, as to establishing a test of character, since a friend worth having must be of a particular type, I cannot but think that the following remarks would prove instructive.”
179 Or, “the money-lender? He has a passion for big money-bags.”
180 Or, “hard in all his dealings.”
181 “The partisan95.”
182 Reading eunous, or if euorkos, transl. “a man of his word.”
183 Or, “easy to deal with.”
184 Reading kaproi, al. ekhthroi, “an enemy.”
185 Or, “Hate rather than friendship is the outcome of these methods.”
186 “Od.” xii. 184.
187 See above, I. ii. 40; “Symp.” viii. 39.
188 See below, III. vi. 2; IV. ii. 2.
189 See Herod. vii. 143, “the wooden wall”; Thuc. i. 93, “‘the walls’ of Athens.”
190 Or, “Why, yes, when I see some base orator96 fast friends with a great leader of the people; or, again, some fellow incapable of generalship a comrade to the greatest captains of his age.”
191 Add, “Can service ally in friendship with disservice? Must there not be a reciprocity of service to make friendship lasting97?”
192 kalous kagathous.
193 i.e. a cunning intertwining of the threads of warp and woof.
194 Cf. Shelley, “The devil of disunion in their souls.”
195 The diction is poetical98.
196 Or, as we say, “the elite99 of human kind.”
197 “And the offices.”
198 “As archon,” or “raised to rule.”
199 Lit. “the beautiful and good.”
200 Or, “the best, though few, are better worth your benefiting than the many base.”
201 “An authority in matters of love.” Cf. Plat. “Symp.” 177 D; Xen. “Symp.” viii. 2.
202 See below, III. xi. 7; cf. Plat. “Soph.” 222; N. T. Matt. iv. 19, alieis anthropon.
203 Aspasia, daughter of Axiochus, of Miletus. See “Econ.” iii. 14; Plat. “Menex.” 235 E; Aesch. Socrat. ap. Cic. “de Invent.” I. xxxi. 51. See Grote, “H. G.” vi. 132 foll.; Cobet, “Pros. Xen.”
204 Reading ouk ethelein epainein, or if ouk ophelein epainousas with Kuhner transl. “Good matchmakers, she told me, have to consult truth when reporting favourably100 of any one: then indeed they are terribly clever at bringing people together: whereas false flatterers do no good; their dupes,” etc.
205 kala . . . alethe.
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applied
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gauge
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| v.精确计量；估计；n.标准度量；计量器 | |
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bout
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dominion
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belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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addicted
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lechery
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| n.好色；淫荡 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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monetary
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| adj.货币的，钱的；通货的；金融的；财政的 | |
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craving
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amass
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| vt.积累，积聚 | |
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adept
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| adj.老练的，精通的 | |
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loath
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| adj.不愿意的；勉强的 | |
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factious
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| adj.好搞宗派活动的，派系的，好争论的 | |
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exempt
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converse
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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zealous
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| adj.狂热的，热心的 | |
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benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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sculptor
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| n.雕刻家，雕刻家 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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amiably
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| adv.和蔼可亲地，亲切地 | |
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previously
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skilfully
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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fetters
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foes
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| 敌人，仇敌( foe的名词复数 ) | |
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constrained
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| adj.束缚的,节制的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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amulet
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boon
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incapable
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strife
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discord
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repudiate
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| v.拒绝，拒付，拒绝履行 | |
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covetous
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| adj.贪婪的，贪心的 | |
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covet
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| vt.垂涎；贪图(尤指属于他人的东西) | |
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hesitation
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internecine
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| adj.两败俱伤的 | |
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goodwill
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| n.善意，亲善，信誉，声誉 | |
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subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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texture
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| n.(织物)质地；(材料)构造；结构；肌理 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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gratitude
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| adj.感激，感谢 | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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avarice
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| n.贪婪；贪心 | |
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hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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53
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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pang
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| n.剧痛，悲痛，苦闷 | |
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57
warp
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| vt.弄歪，使翘曲，使不正常，歪曲，使有偏见 | |
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58
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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59
eschew
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| v.避开，戒绝 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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entail
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| vt.使承担，使成为必要，需要 | |
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62
remorse
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| n.痛恨，悔恨，自责 | |
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63
clearance
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| n.净空；许可(证)；清算；清除，清理 | |
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thereby
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| adv.因此，从而 | |
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65
embezzle
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| vt.贪污，盗用；挪用(公款；公物等) | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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stoutest
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| 粗壮的( stout的最高级 )； 结实的； 坚固的； 坚定的 | |
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arena
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| n.竞技场，运动场所；竞争场所，舞台 | |
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nought
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| n.／adj.无，零 | |
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antagonists
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| 对立[对抗] 者，对手，敌手( antagonist的名词复数 )； 对抗肌； 对抗药 | |
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knaves
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| n.恶棍，无赖( knave的名词复数 )；（纸牌中的）杰克 | |
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72
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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lore
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| n.传说；学问，经验，知识 | |
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forth
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| adv.向前；向外，往外 | |
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vehemence
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| n.热切；激烈；愤怒 | |
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longing
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| n.（for）渴望 | |
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catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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indictment
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| n.起诉；诉状 | |
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81
admiration
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| n.钦佩，赞美，羡慕 | |
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82
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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vouched
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| v.保证( vouch的过去式和过去分词 )；担保；确定；确定地说 | |
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85
deluded
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| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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86
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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entrusts
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| v.委托，托付( entrust的第三人称单数 ) | |
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entrust
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| v.信赖，信托，交托 | |
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89
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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shipwreck
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| n.船舶失事，海难 | |
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odds
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| n.让步，机率，可能性，比率；胜败优劣之别 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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gainsay
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| v.否认，反驳 | |
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partisan
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| adj.党派性的；游击队的；n.游击队员；党徒 | |
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orator
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| n.演说者，演讲者，雄辩家 | |
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97
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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98
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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99
elite
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| n.精英阶层；实力集团；adj.杰出的，卓越的 | |
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100
favourably
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| adv. 善意地，赞成地 =favorably | |
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