ALCIBIADES: He will.
SOCRATES: Nor about divination?
ALCIBIADES: No.
SOCRATES: About that again the diviner will advise better than you will?
ALCIBIADES: True.
SOCRATES: Whether he be little or great, good or ill-looking, noble or ignoble—makes no difference.
ALCIBIADES: Certainly not.
SOCRATES: A man is a good adviser about anything, not because he has riches, but because he has knowledge?
ALCIBIADES: Assuredly.
SOCRATES: Whether their counsellor is rich or poor, is not a matter which will make any difference to the Athenians when they are deliberating about the health of the citizens; they only require that he should be a physician.
ALCIBIADES: Of course.
SOCRATES: Then what will be the subject of deliberation about which you will be justified in getting up and advising them?
ALCIBIADES: About their own concerns, Socrates.
SOCRATES: You mean about shipbuilding, for example, when the question is what sort of ships they ought to build?
ALCIBIADES: No, I should not advise them about that.
SOCRATES: I suppose, because you do not understand shipbuilding:—is that the reason?
ALCIBIADES: It is.
SOCRATES: Then about what concerns of theirs will you advise them?
ALCIBIADES: About war, Socrates, or about peace, or about any other concerns of the state.
SOCRATES: You mean, when they deliberate with whom they ought to make peace, and with whom they ought to go to war, and in what manner?
ALCIBIADES: Yes.
SOCRATES: And they ought to go to war with those against whom it is better to go to war?
ALCIBIADES: Yes.
SOCRATES: And when it is better?
ALCIBIADES: Certainly.
SOCRATES: And for as long a time as is better?
ALCIBIADES: Yes.
SOCRATES: But suppose the Athenians to deliberate with whom they ought to close in wrestling, and whom they should grasp by the hand, would you, or the master of gymnastics, be a better adviser of them?
ALCIBIADES: Clearly, the master of gymnastics.
SOCRATES: And can you tell me on what grounds the master of gymnastics would decide, with whom they ought or ought not to close, and when and how? To take an instance: Would he not say that they should wrestle with those against whom it is best to wrestle?
ALCIBIADES: Yes.
SOCRATES: And as much as is best?
ALCIBIADES: Certainly.
SOCRATES: And at such times as are best?
ALCIBIADES: Yes.
SOCRATES: Again; you sometimes accompany the lyre with the song and dance?
ALCIBIADES: Yes.
SOCRATES: When it is well to do so?
ALCIBIADES: Yes.
SOCRATES: And as much as is well?
ALCIBIADES: Just so.
SOCRATES: And as you speak of an excellence or art of the best in wrestling, and of an excellence in playing the lyre, I wish you would tell me what this latter is;—the excellence of wrestling I call gymnastic, and I want to know what you call the other.
ALCIBIADES: I do not understand you.
SOCRATES: Then try to do as I do; for the answer which I gave is universally right, and when I say right, I mean according to rule.
ALCIBIADES: Yes.
SOCRATES: And was not the art of which I spoke gymnastic?
ALCIBIADES: Certainly.
SOCRATES: And I called the excellence in wrestling gymnastic?
ALCIBIADES: You did.
SOCRATES: And I was right?
ALCIBIADES: I think that you were.
SOCRATES: Well, now,—for you should learn to argue prettily—let me ask you in return to tell me, first, what is that art of which playing and singing, and stepping properly in the dance, are parts,—what is the name of the whole? I think that by this time you must be able to tell.
ALCIBIADES: Indeed I cannot.
SOCRATES: Then let me put the matter in another way: what do you call the Goddesses who are the patronesses of art?
ALCIBIADES: The Muses do you mean, Socrates?
SOCRATES: Yes, I do; and what is the name of the art which is called after them?
ALCIBIADES: I suppose that you mean music.
SOCRATES: Yes, that is my meaning; and what is the excellence of the art of music, as I told you truly that the excellence of wrestling was gymnastic—what is the excellence of music—to be what?
ALCIBIADES: To be musical, I suppose.
SOCRATES: Very good; and now please to tell me what is the excellence of war and peace; as the more musical was the more excellent, or the more gymnastical was the more excellent, tell me, what name do you give to the more excellent in war and peace?
ALCIBIADES: But I really cannot tell you.
SOCRATES: But if you were offering advice to another and said to him—This food is better than that, at this time and in this quantity, and he said to you—What do you mean, Alcibiades, by the word 'better'? you would have no difficulty in replying that you meant 'more wholesome,' although you do not profess to be a physician: and when the subject is one of which you profess to have knowledge, and about which you are ready to get up and advise as if you knew, are you not ashamed, when you are asked, not to be able to answer the question? Is it not disgraceful?
ALCIBIADES: Very.
SOCRATES: Well, then, consider and try to explain what is the meaning of 'better,' in the matter of making peace and going to war with those against whom you ought to go to war? To what does the word refer?
ALCIBIADES: I am thinking, and I cannot tell.
SOCRATES: But you surely know what are the charges which we bring against one another, when we arrive at the point of making war, and what name we give them?
ALCIBIADES: Yes, certainly; we say that deceit or violence has been employed, or that we have been defrauded.
SOCRATES: And how does this happen? Will you tell me how? For there may be a difference in the manner.
ALCIBIADES: Do you mean by 'how,' Socrates, whether we suffered these things justly or unjustly?
SOCRATES: Exactly.
ALCIBIADES: There can be no greater difference than between just and unjust.
SOCRATES: And would you advise the Athenians to go to war with the just or with the unjust?
ALCIBIADES: That is an awkward question; for certainly, even if a person did intend to go to war with the just, he would not admit that they were just.
SOCRATES: He would not go to war, because it would be unlawful?
ALCIBIADES: Neither lawful nor honourable.
SOCRATES: Then you, too, would address them on principles of justice?
ALCIBIADES: Certainly.
SOCRATES: What, then, is justice but that better, of which I spoke, in going