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SOCRATES： But were you not saying that you would call the many
unwise and the few wise？
ALCIBIADES： I was。
SOCRATES： And have we not come back to our old assertion that the
many fail to obtain the best because they trust to opinion which is devoid
of intelligence？
ALCIBIADES： That is the case。
SOCRATES： It is good； then； for the many； if they particularly desire
to do that which they know or suppose that they know； neither to know nor
to suppose that they know； in cases where if they carry out their ideas in
action they will be losers rather than gainers？
ALCIBIADES： What you say is very true。
SOCRATES： Do you not see that I was really speaking the truth when
I affirmed that the possession of any other kind of knowledge was more
likely to injure than to benefit the possessor； unless he had also the
knowledge of the best？
ALCIBIADES： I do now； if I did not before； Socrates。
SOCRATES： The state or the soul； therefore； which wishes to have a
right existence must hold firmly to this knowledge； just as the sick man
clings to the physician； or the passenger depends for safety on the pilot。
And if the soul does not set sail until she have obtained this she will be all
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the safer in the voyage through life。 But when she rushes in pursuit of
wealth or bodily strength or anything else； not having the knowledge of
the best； so much the more is she likely to meet with misfortune。 And he
who has the love of learning （Or； reading polumatheian； 'abundant
learning。'）； and is skilful in many arts； and does not possess the knowledge
of the best； but is under some other guidance； will make； as he deserves； a
sorry voyage： he will； I believe； hurry through the brief space of human
life； pilotless in mid…ocean； and the words will apply to him in which the
poet blamed his enemy：
'。。。Full many a thing he knew； But knew them all badly。' （A fragment
from the pseudo…Homeric poem； 'Margites。'）
ALCIBIADES： How in the world； Socrates； do the words of the poet
apply to him？ They seem to me to have no bearing on the point whatever。
SOCRATES： Quite the contrary； my sweet friend： only the poet is
talking in riddles after the fashion of his tribe。 For all poetry has by nature
an enigmatical character； and it is by no means everybody who can
interpret it。 And if； moreover； the spirit of poetry happen to seize on a man
who is of a begrudging temper and does not care to manifest his wisdom
but keeps it to himself as far as he can； it does indeed require an almost
superhuman wisdom to discover what the poet would be at。 You surely do
not suppose that Homer； the wisest and most divine of poets； was unaware
of the impossibility of knowing a thing badly： for it was no less a person
than he who said of Margites that 'he knew many things； but knew them
all badly。' The solution of the riddle is this； I imagine：By 'badly' Homer
meant 'bad' and 'knew' stands for 'to know。' Put the words together；the
metre will suffer； but the poet's meaning is clear；'Margites knew all these
things； but it was bad for him to know them。' And； obviously； if it was bad
for him to know so many things； he must have been a good…for… nothing；
unless the argument has played us false。
ALCIBIADES： But I do not think that it has； Socrates： at least； if the
argument is fallacious； it would be difficult for me to find another which I
could trust。
SOCRATES： And you are right in thinking so。
ALCIBIADES： Well； that is my opinion。
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SOCRATES： But tell me； by Heaven：you must see now the nature
and greatness of the difficulty in which you； like others； have your part。
For you change about in all directions； and never come to rest anywhere：
what you once most strongly inclined to suppose； you put aside again and
quite alter your mind。 If the God to whose shrine you are going should
appear at this moment； and ask before you made your prayer； 'Whether
you would desire to have one of the things which we mentioned at first； or
whether he should leave you to make your own request：'what in either
case； think you； would be the best way to take advantage of the
opportunity？
ALCIBIADES： Indeed； Socrates； I could not answer you without
consideration。 It seems to me to be a wild thing （The Homeric word
margos is said to be here employed in allusion to the quotation from the
'Margites' which Socrates has just made； but it is not used in the sense
which it has in Homer。） to make such a request； a man must be very
careful lest he pray for evil under the idea that he is asking for good； when
shortly after he may have to recall his prayer； and； as you were saying；
demand the opposite of what he at first requested。
SOCRATES： And was not the poet whose words I originally quoted
wiser than we are； when he bade us （pray God） to defend us from evil
even though we asked for it？
ALCIBIADES： I believe that you are right。
SOCRATES： The Lacedaemonians； too； whether from admiration of
the poet or because they have discovered the idea for themselves； are wont
to offer the prayer alike in public and private； that the Gods will give unto
them the beautiful as well as the good：no one is likely to hear them make
any further petition。 And yet up to the present time they have not been less
fortunate than other men； or if they have sometimes met with misfortune；
the fault has not been due to their prayer。 For surely； as I conceive； the
Gods have power either to grant our requests； or to send us the contrary of
what we ask。
And now I will relate to you a story which I have heard from certain of
our elders。 It chanced that when the Athenians and Lacedaemonians were
at war； our city lost every battle by land and sea and never gained a victory。
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The Athenians being annoyed and perplexed how to find a remedy for
their troubles； decided to send and enquire at the shrine of Ammon。 Their
envoys were also to ask； 'Why the Gods always granted the victory to the
Lacedaemonians？' 'We；' （they were to say；） 'offer them more and finer
sacrifices than any other Hellenic state； and adorn their temples with gifts；
as nobody else does； moreover； we make the most solemn and costly
processions to them every year； and spend more money in their service
than all the rest of the Hellenes put together。 But the Lacedaemonians take
no thought of such matters； and pay so little respect to the Gods that they
have a habit of sacrificing blemished animals to them； and in various ways
are less zealous than we are； although their wealth is quite equal to ours。'
When they had thus spoken； and had made their request to know what
remedy they could find against the evils which troubled them； the prophet
made no direct answer；clearly because he was not allowed by the God to
do so；but he summoned them to him and said： 'Thus saith Ammon to the
Athenians： 〃The silent worship of the Lacedaemonians pleaseth me better
than all the offerings of the other Hellenes。〃' Such were the words of the
God； and nothing more。 He seems to have meant by 'silent worship' the
prayer of the Lacedaemonians； which is indeed widely different from the
usual requests of the Hellenes。 For they either bring to the altar bulls with
gilded horns or make offerings to the Gods； and beg at random for what
they need； good or bad。 When； therefore； the Gods hear them using words
of ill omen they reject these costly processions and sacrifices of theirs。
And we ought； I think； to be very careful and consider well what we
should say and what leave unsaid。 Homer； too； will furnish us with similar
stories。 For he tells us how the Trojans in making their encampment；
'Offered up whole hecatombs to the immortals；'
and how the 'sweet savour' was borne 'to the heavens by the winds；
'But the blessed Gods were averse and received it not。 For exceedingly
did they hate the