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ALCIBIADES: Yes.

SOCRATES: And in a similar way you speak of a good boxer or a good flute-player or a good performer in any other art?

ALCIBIADES: True.

SOCRATES: But is it necessary that the man who is clever in any of these arts should be wise also in general? Or is there a difference between the clever artist and the wise man?

ALCIBIADES: All the difference in the world.

SOCRATES: And what sort of a state do you think that would be which was composed of good archers and flute-players and athletes and masters in other arts, and besides them of those others about whom we spoke, who knew how to go to war and how to kill, as well as of orators puffed up with political pride, but in which not one of them all had this knowledge of the best, and there was no one who could tell when it was better to apply any of these arts or in regard to whom?

ALCIBIADES: I should call such a state bad, Socrates.

SOCRATES: You certainly would when you saw each of them rivalling the other and esteeming that of the greatest importance in the state,

'Wherein he himself most excelled.' (Euripides, Antiope.) —I mean that which was best in any art, while he was entirely ignorant of what was best for himself and for the state, because, as I think, he trusts to opinion which is devoid of intelligence. In such a case should we not be right if we said that the state would be full of anarchy and lawlessness?

ALCIBIADES: Decidedly.

SOCRATES: But ought we not then, think you, either to fancy that we know or really to know, what we confidently propose to do or say?

ALCIBIADES: Yes.

SOCRATES: And if a person does that which he knows or supposes that he knows, and the result is beneficial, he will act advantageously both for himself and for the state?

ALCIBIADES: True.

SOCRATES: And if he do the contrary, both he and the state will suffer?

ALCIBIADES: Yes.

SOCRATES: Well, and are you of the same mind, as before?

ALCIBIADES: I am.

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 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.

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?