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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。 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 holy Ilium；
Both Priam and the people of the spear…skilled king。'
So that it was in vain for them to sacrifice and offer gifts； seeing that
they were hateful to the Gods； who are not； like vile usurers； to be gained
over by bribes。 And it is foolish for us to boast that we are superior to
the Lacedaemonians by reason of our much worship。 The idea is
inconceivable that the Gods have regard； not to the justice and purity of
our souls； but to costly processions and sacrifices； which men may
celebrate year after year； although they have committed innumerable crimes
against the Gods or against their fellow…men or the state。 For the Gods；
as Ammon and his prophet declare； are no receivers of gifts； and they scorn
such unworthy service。 Wherefore also it would seem that wisdom and
justice are especially honoured both by the Gods and by men of sense； and
they are the wisest and most just who know how to speak and act towards
Gods and men。 But I should like to hear what your opinion is about these
matters。
ALCIBIADES： I agree； Socrates； with you and with the God； whom； indeed； it
would be unbecoming for me to oppose。
SOCRATES： Do you not remember saying that you were in great perplexity；
lest perchance you should ask for evil； supposing that you were asking for
good？
ALCIBIADES： I do。
SOCRATES： You see； then； that there is a risk in your approaching the God
in prayer； lest haply he should refuse your sacrifice when he hears the
blasphemy which you utter； and make you partake of other evils as well。
The wisest plan； therefore； seems to me that you should keep silence； for
your 'highmindedness'to use the mildest term which men apply to folly
will most likely prevent you from using the prayer of the Lacedaemonians。
You had better wait until we find out how we should behave towards the Gods
and towards men。
ALCIBIADES： And how long must I wait； Socrates； and who will be my
teacher？ I should be very glad to see the man。
SOCRATES： It is he who takes an especial interest in you。 But first of
all； I think； the darkness must be taken away in which your soul is now
enveloped； just as Athene in Homer removes the mist from the eyes of
Diomede that
'He may distinguish between God and mortal man。'
Afterwards the means may be given to you whereby you may distinguish
between good and evil。 At present； I fear； this is beyond your power。
ALCIBIADES： Only let my instructor take away the impediment； whether it
pleases him to call it mist or anything else！ I care not who he is； but I
am resolved to disobey none of his commands； if I am likely to be the
better for them。
SOCRATES： And surely he has a wondrous care for you。
ALCIBIADES： It seems to be altogether advisable to put off the sacrifice
until he is found。
SOCRATES： You are right： that will be safer than running such a
tremendous risk。
ALCIBIADES： But how shall we manage； Socrates？At any rate I will set
this crown of mine upon your head； as you have given me such excellent
advice； and to the Gods we will offer crowns and perform the other
customary rites when I see that day approaching： nor will it be long
hence； if they so will。
SOCRATES： I accept your gift； and shall be ready and willing to receive
whatever else you may proffer。 Euripides makes Creon say in the play； when
he beholds Teiresias with his crown and hears that he has gained it by his
skill as the first…fruits of the spoil：
'An auspicious omen I deem thy victor's wreath：
For well thou knowest that wave and storm oppress us。'
And so I count your gift to be a token of good…fortune； for I am in no less
stress than Creon； and would fain carry off the victory over your lovers。
End