STRANGER: And you would think temperance to be different from courage; and likewise to be a part of virtue?
YOUNG SOCRATES: True.
STRANGER: I shall venture to put forward a strange theory about them.
YOUNG SOCRATES: What is it?
STRANGER: That they are two principles which thoroughly hate one another and are antagonistic throughout a great part of nature.
YOUNG SOCRATES: How singular!
STRANGER: Yes, very--for all the parts of virtue are commonly said to be friendly to one another.
YOUNG SOCRATES: Yes.
STRANGER: Then let us carefully investigate whether this is universally true, or whether there are not parts of virtue which are at war with their kindred in some respect.
YOUNG SOCRATES: Tell me how we shall consider that question.
STRANGER: We must extend our enquiry to all those things which we consider beautiful and at the same time place in two opposite cla.s.ses.
YOUNG SOCRATES: Explain; what are they?
STRANGER: Acuteness and quickness, whether in body or soul or in the movement of sound, and the imitations of them which painting and music supply, you must have praised yourself before now, or been present when others praised them.
YOUNG SOCRATES: Certainly.
STRANGER: And do you remember the terms in which they are praised?
YOUNG SOCRATES: I do not.
STRANGER: I wonder whether I can explain to you in words the thought which is pa.s.sing in my mind.
YOUNG SOCRATES: Why not?
STRANGER: You fancy that this is all so easy: Well, let us consider these notions with reference to the opposite cla.s.ses of action under which they fall. When we praise quickness and energy and acuteness, whether of mind or body or sound, we express our praise of the quality which we admire by one word, and that one word is manliness or courage.
YOUNG SOCRATES: How?
STRANGER: We speak of an action as energetic and brave, quick and manly, and vigorous too; and when we apply the name of which I speak as the common attribute of all these natures, we certainly praise them.
YOUNG SOCRATES: True.
STRANGER: And do we not often praise the quiet strain of action also?
YOUNG SOCRATES: To be sure.
STRANGER: And do we not then say the opposite of what we said of the other?
YOUNG SOCRATES: How do you mean?
STRANGER: We exclaim How calm! How temperate! in admiration of the slow and quiet working of the intellect, and of steadiness and gentleness in action, of smoothness and depth of voice, and of all rhythmical movement and of music in general, when these have a proper solemnity. Of all such actions we predicate not courage, but a name indicative of order.
YOUNG SOCRATES: Very true.
STRANGER: But when, on the other hand, either of these is out of place, the names of either are changed into terms of censure.
YOUNG SOCRATES: How so?
STRANGER: Too great sharpness or quickness or hardness is termed violence or madness; too great slowness or gentleness is called cowardice or sluggishness; and we may observe, that for the most part these qualities, and the temperance and manliness of the opposite characters, are arrayed as enemies on opposite sides, and do not mingle with one another in their respective actions; and if we pursue the enquiry, we shall find that men who have these different qualities of mind differ from one another.
YOUNG SOCRATES: In what respect?
STRANGER: In respect of all the qualities which I mentioned, and very likely of many others. According to their respective affinities to either cla.s.s of actions they distribute praise and blame,--praise to the actions which are akin to their own, blame to those of the opposite party--and out of this many quarrels and occasions of quarrel arise among them.
YOUNG SOCRATES: True.
STRANGER: The difference between the two cla.s.ses is often a trivial concern; but in a state, and when affecting really important matters, becomes of all disorders the most hateful.
YOUNG SOCRATES: To what do you refer?
STRANGER: To nothing short of the whole regulation of human life. For the orderly cla.s.s are always ready to lead a peaceful life, quietly doing their own business; this is their manner of behaving with all men at home, and they are equally ready to find some way of keeping the peace with foreign States. And on account of this fondness of theirs for peace, which is often out of season where their influence prevails, they become by degrees unwarlike, and bring up their young men to be like themselves; they are at the mercy of their enemies; whence in a few years they and their children and the whole city often pa.s.s imperceptibly from the condition of freemen into that of slaves.
YOUNG SOCRATES: What a cruel fate!
STRANGER: And now think of what happens with the more courageous natures. Are they not always inciting their country to go to war, owing to their excessive love of the military life? they raise up enemies against themselves many and mighty, and either utterly ruin their native-land or enslave and subject it to its foes?
YOUNG SOCRATES: That, again, is true.
STRANGER: Must we not admit, then, that where these two cla.s.ses exist, they always feel the greatest antipathy and antagonism towards one another?
YOUNG SOCRATES: We cannot deny it.
STRANGER: And returning to the enquiry with which we began, have we not found that considerable portions of virtue are at variance with one another, and give rise to a similar opposition in the characters who are endowed with them?
YOUNG SOCRATES: True.
STRANGER: Let us consider a further point.
YOUNG SOCRATES: What is it?
STRANGER: I want to know, whether any constructive art will make any, even the most trivial thing, out of bad and good materials indifferently, if this can be helped? does not all art rather reject the bad as far as possible, and accept the good and fit materials, and from these elements, whether like or unlike, gathering them all into one, work out some nature or idea?
YOUNG SOCRATES: To, be sure.
STRANGER: Then the true and natural art of statesmanship will never allow any State to be formed by a combination of good and bad men, if this can be avoided; but will begin by testing human natures in play, and after testing them, will entrust them to proper teachers who are the ministers of her purposes--she will herself give orders, and maintain authority; just as the art of weaving continually gives orders and maintains authority over the carders and all the others who prepare the material for the work, commanding the subsidiary arts to execute the works which she deems necessary for making the web.
YOUNG SOCRATES: Quite true.