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ALCIBIADES： Once more； what do you mean？
SOCRATES： I suppose that we begin to act when we think that we know what
we are doing？
ALCIBIADES： Yes。
SOCRATES： But when people think that they do not know； they entrust their
business to others？
ALCIBIADES： Yes。
SOCRATES： And so there is a class of ignorant persons who do not make
mistakes in life； because they trust others about things of which they are
ignorant？
ALCIBIADES： True。
SOCRATES： Who； then； are the persons who make mistakes？ They cannot； of
course； be those who know？
ALCIBIADES： Certainly not。
SOCRATES： But if neither those who know； nor those who know that they do
not know； make mistakes； there remain those only who do not know and think
that they know。
ALCIBIADES： Yes； only those。
SOCRATES： Then this is ignorance of the disgraceful sort which is
mischievous？
ALCIBIADES： Yes。
SOCRATES： And most mischievous and most disgraceful when having to do with
the greatest matters？
ALCIBIADES： By far。
SOCRATES： And can there be any matters greater than the just； the
honourable； the good； and the expedient？
ALCIBIADES： There cannot be。
SOCRATES： And these； as you were saying； are what perplex you？
ALCIBIADES： Yes。
SOCRATES： But if you are perplexed； then； as the previous argument has
shown； you are not only ignorant of the greatest matters； but being
ignorant you fancy that you know them？
ALCIBIADES： I fear that you are right。
SOCRATES： And now see what has happened to you； Alcibiades！ I hardly like
to speak of your evil case； but as we are alone I will： My good friend；
you are wedded to ignorance of the most disgraceful kind； and of this you
are convicted； not by me； but out of your own mouth and by your own
argument； wherefore also you rush into politics before you are educated。
Neither is your case to be deemed singular。 For I might say the same of
almost all our statesmen； with the exception； perhaps of your guardian；
Pericles。
ALCIBIADES： Yes； Socrates； and Pericles is said not to have got his wisdom
by the light of nature； but to have associated with several of the
philosophers； with Pythocleides； for example； and with Anaxagoras； and now
in advanced life with Damon； in the hope of gaining wisdom。
SOCRATES： Very good； but did you ever know a man wise in anything who was
unable to impart his particular wisdom？ For example； he who taught you
letters was not only wise； but he made you and any others whom he liked
wise。
ALCIBIADES： Yes。
SOCRATES： And you； whom he taught； can do the same？
ALCIBIADES： True。
SOCRATES： And in like manner the harper and gymnastic…master？
ALCIBIADES： Certainly。
SOCRATES： When a person is enabled to impart knowledge to another； he
thereby gives an excellent proof of his own understanding of any matter。
ALCIBIADES： I agree。
SOCRATES： Well； and did Pericles make any one wise； did he begin by making
his sons wise？
ALCIBIADES： But； Socrates； if the two sons of Pericles were simpletons；
what has that to do with the matter？
SOCRATES： Well； but did he make your brother； Cleinias； wise？
ALCIBIADES： Cleinias is a madman； there is no use in talking of him。
SOCRATES： But if Cleinias is a madman and the two sons of Pericles were
simpletons； what reason can be given why he neglects you； and lets you be
as you are？
ALCIBIADES： I believe that I am to blame for not listening to him。
SOCRATES： But did you ever hear of any other Athenian or foreigner； bond
or free； who was deemed to have grown wiser in the society of Pericles；as
I might cite Pythodorus； the son of Isolochus； and Callias； the son of
Calliades； who have grown wiser in the society of Zeno； for which privilege
they have each of them paid him the sum of a hundred minae （about 406
pounds sterling） to the increase of their wisdom and fame。
ALCIBIADES： I certainly never did hear of any one。
SOCRATES： Well； and in reference to your own case； do you mean to remain
as you are； or will you take some pains about yourself？
ALCIBIADES： With your aid； Socrates； I will。 And indeed； when I hear you
speak； the truth of what you are saying strikes home to me； and I agree
with you； for our statesmen； all but a few； do appear to be quite
uneducated。
SOCRATES： What is the inference？
ALCIBIADES： Why； that if they were educated they would be trained
athletes； and he who means to rival them ought to have knowledge and
experience when he attacks them； but now； as they have become politicians
without any special training； why should I have the trouble of learning and
practising？ For I know well that by the light of nature I shall get the
better of them。
SOCRATES： My dear friend； what a sentiment！ And how unworthy of your
noble form and your high estate！
ALCIBIADES： What do you mean； Socrates； why do you say so？
SOCRATES： I am grieved when I think of our mutual love。
ALCIBIADES： At what？
SOCRATES： At your fancying that the contest on which you are entering is
with people here。
ALCIBIADES： Why； what others are there？
SOCRATES： Is that a question which a magnanimous soul should ask？
ALCIBIADES： Do you mean to say that the contest is not with these？
SOCRATES： And suppose that you were going to steer a ship into action；
would you only aim at being the best pilot on board？ Would you not； while
acknowledging that you must possess this degree of excellence； rather look
to your antagonists； and not； as you are now doing； to your fellow
combatants？ You ought to be so far above these latter； that they will not
even dare to be your rivals； and； being regarded by you as inferiors； will
do battle for you against the enemy； this is the kind of superiority which
you must establish over them； if you mean to accomplish any noble action
really worthy of yourself and of the state。
ALCIBIADES： That would certainly be my aim。
SOCRATES： Verily； then； you have good reason to be satisfied； if you are
better than the soldiers； and you need not； when you are their superior and
have your thoughts and actions fixed upon them； look away to the generals
of the enemy。
ALCIBIADES： Of whom are you speaking； Socrates？
SOCRATES： Why； you surely know that our city goes to war now and then with
the Lacedaemonians and with the great king？
ALCIBIADES： True enough。
SOCRATES： And if you meant to be the ruler of this city； would you not be
right in considering that the Lacedaemonian and Persian king were your true
rivals？
ALCIBIADES： I believe that you are right。
SOCRATES： Oh no； my friend； I am quite wrong； and I think that you ought
rather to turn your attention to Midias the quail…breeder and others like
him； who manage our politics； in whom； as the women would remark； you may
still see the slaves' cut of hair； cropping out in their minds as well as
on their pates； and they come with their barbarous lingo to flatter us and
not to rule us。 To these； I say； you should look； and then you need not
trouble yourself about your own fitness to contend in such a noble arena：
there is no reason why you should either learn what has to be learned； or
practise what has to be practised； and only when thoroughly prepared enter
on a political career。
ALCIBIADES： There； I think； Socrates； that you are right； I do not
suppose； however； that the Spartan generals or the great king are really
different from anybody else。
SOCRATES： But； my dear friend； do consider what you are saying。
ALCIBIADES： What am I to consider？
SOCRATES： In the first place； will you be more likely to take care of
yourself； if you are in a wholesome fear and dread of them； or if you are
not？
ALCIBIADES： Clearly； if I have such a fear of them。
SOCRATES： And do you think that you will sustain any injury if you take
care of yourself？
ALCIBIADES： No； I shall be greatly benefited。
SOCRATES： And this is one very important respect in which that notion of
yours is bad。
ALCIBIADES： True。
SOCRATES： In the next place； consider that what you say is probably false。
ALCIBIADES： How so？
SOCRATES： Let me ask you whether better natures are likely to be found in
noble races or not in noble races？
ALCIBIADES： Clearly in noble races。
SOCRATES： Are not those who are well born and well bred most likely to be
perfect in virtue？
ALCIBIADES： Certainly。
SOCRATES： Then let us compare our antecedents with those of the
Lacedaemonian and Persian kings； are they inferior to us in descent？ Have
we not heard that the former are sprung from Heracles； and the latter from
Achaemenes； and that the race of Heracles and the race of Achaemenes go
back to Perseus； son of Zeus？
ALCIBIADES： Why； so does mine go back