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 to Eurysaces, and he to Zeus!
SOCRATES: And mine, noble Alcibiades, to Daedalus, and he to Hephaestus, son of Zeus. But, for all that, we are far inferior to them. For they are descended 'from Zeus,' through a line of kings—either kings of Argos and Lacedaemon, or kings of Persia, a country which the descendants of Achaemenes have always possessed, besides being at various times sovereigns of Asia, as they now are; whereas, we and our fathers were but private persons. How ridiculous would you be thought if you were to make a display of your ancestors and of Salamis the island of Eurysaces, or of Aegina, the habitation of the still more ancient Aeacus, before Artaxerxes, son of Xerxes. You should consider how inferior we are to them both in the derivation of our birth and in other particulars. Did you never observe how great is the property of the Spartan kings? And their wives are under the guardianship of the Ephori, who are public officers and watch over them, in order to preserve as far as possible the purity of the Heracleid blood. Still greater is the difference among the Persians; for no one entertains a suspicion that the father of a prince of Persia can be any one but the king. Such is the awe which invests the person of the queen, that any other guard is needless. And when the heir of the kingdom is born, all the subjects of the king feast; and the day of his birth is for ever afterwards kept as a holiday and time of sacrifice by all Asia; whereas, when you and I were born, Alcibiades, as the comic poet says, the neighbours hardly knew of the important event. After the birth of the royal child, he is tended, not by a good-for-nothing woman-nurse, but by the best of the royal eunuchs, who are charged with the care of him, and especially with the fashioning and right formation of his limbs, in order that he may be as shapely as possible; which being their calling, they are held in great honour. And when the young prince is seven years old he is put upon a horse and taken to the riding-masters, and begins to go out hunting. And at fourteen years of age he is handed over to the royal schoolmasters, as they are termed: these are four chosen men, reputed to be the best among the Persians of a certain age; and one of them is the wisest, another the justest, a third the most temperate, and a fourth the most valiant. The first instructs him in the magianism of Zoroaster, the son of Oromasus, which is the worship of the Gods, and teaches him also the duties of his royal office; the second, who is the justest, teaches him always to speak the truth; the third, or most temperate, forbids him to allow any pleasure to be lord over him, that he may be accustomed to be a freeman and king indeed,—lord of himself first, and not a slave; the most valiant trains him to be bold and fearless, telling him that if he fears he is to deem himself a slave; whereas Pericles gave you, Alcibiades, for a tutor Zopyrus the Thracian, a slave of his who was past all other work. I might enlarge on the nurture and education of your rivals, but that would be tedious; and what I have said is a sufficient sample of what remains to be said. I have only to remark, by way of contrast, that no one cares about your birth or nurture or education, or, I may say, about that of any other Athenian, unless he has a lover who looks after him. And if you cast an eye on the wealth, the luxury, the garments with their flowing trains, the anointings with myrrh, the multitudes of attendants, and all the other bravery of the Persians, you will be ashamed when you discern your own inferiority; or if you look at the temperance and orderliness and ease and grace and magnanimity and courage and endurance and love of toil and desire of glory and ambition of the Lacedaemonians—in all these respects you will see that you are but a child in comparison of them. Even in the matter of wealth, if you value yourself upon that, I must reveal to you how you stand; for if you form an estimate of the wealth of the Lacedaemonians, you will see that our possessions fall far short of theirs. For no one here can compete with them either in the extent and fertility of their own and the Messenian territory, or in the number of their slaves, and especially of the Helots, or of their horses, or of the animals which feed on the Messenian pastures. But I have said enough of this: and as to gold and silver,