alcibiades ii(阿尔西比亚德斯)-第2章
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SOCRATES： Then let us return to the point at which we digressed。 We
said at first that we should have to consider who were the wise and who
the foolish。 For we acknowledged that there are these two classes？ Did we
not？
ALCIBIADES： To be sure。
SOCRATES： And you regard those as sensible who know what ought
to be done or said？
ALCIBIADES： Yes。
SOCRATES： The senseless are those who do not know this？
ALCIBIADES： True。
SOCRATES： The latter will say or do what they ought not without
their own knowledge？
ALCIBIADES： Exactly。
SOCRATES： Oedipus； as I was saying； Alcibiades； was a person of
this sort。 And even now…a…days you will find many who （have offered
inauspicious prayers）； although； unlike him； they were not in anger nor
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thought that they were asking evil。 He neither sought； nor supposed that he
sought for good； but others have had quite the contrary notion。 I believe
that if the God whom you are about to consult should appear to you； and；
in anticipation of your request； enquired whether you would be contented
to become tyrant of Athens； and if this seemed in your eyes a small and
mean thing； should add to it the dominion of all Hellas； and seeing that
even then you would not be satisfied unless you were ruler of the whole of
Europe； should promise； not only that； but； if you so desired； should
proclaim to all mankind in one and the same day that Alcibiades； son of
Cleinias； was tyrant：in such a case； I imagine； you would depart full of
joy； as one who had obtained the greatest of goods。
ALCIBIADES： And not only I； Socrates； but any one else who should
meet with such luck。
SOCRATES： Yet you would not accept the dominion and lordship of
all the Hellenes and all the barbarians in exchange for your life？
ALCIBIADES： Certainly not： for then what use could I make of them？
SOCRATES： And would you accept them if you were likely to use
them to a bad and mischievous end？
ALCIBIADES： I would not。
SOCRATES： You see that it is not safe for a man either rashly to
accept whatever is offered him； or himself to request a thing； if he is likely
to suffer thereby or immediately to lose his life。 And yet we could tell of
many who； having long desired and diligently laboured to obtain a tyranny；
thinking that thus they would procure an advantage； have nevertheless
fallen victims to designing enemies。 You must have heard of what
happened only the other day； how Archelaus of Macedonia was slain by
his beloved （compare Aristotle； Pol。）； whose love for the tyranny was not
less than that of Archelaus for him。 The tyrannicide expected by his crime
to become tyrant and afterwards to have a happy life； but when he had
held the tyranny three or four days； he was in his turn conspired against
and slain。 Or look at certain of our own citizens；and of their actions we
have been not hearers； but eyewitnesses；who have desired to obtain
military command： of those who have gained their object； some are even
to this day exiles from the city； while others have lost their lives。 And even
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they who seem to have fared best； have not only gone through many perils
and terrors during their office； but after their return home they have been
beset by informers worse than they once were by their foes； insomuch that
several of them have wished that they had remained in a private station
rather than have had the glories of command。 If； indeed； such perils and
terrors were of profit to the commonwealth； there would be reason in
undergoing them； but the very contrary is the case。 Again； you will find
persons who have prayed for offspring； and when their prayers were heard；
have fallen into the greatest pains and sufferings。 For some have begotten
children who were utterly bad； and have therefore passed all their days in
misery； while the parents of good children have undergone the misfortune
of losing them； and have been so little happier than the others that they
would have preferred never to have had children rather than to have had
them and lost them。 And yet； although these and the like examples are
manifest and known of all； it is rare to find any one who has refused what
has been offered him； or； if he were likely to gain aught by prayer； has
refrained from making his petition。 The mass of mankind would not
decline to accept a tyranny； or the command of an army； or any of the
numerous things which cause more harm than good： but rather； if they had
them not； would have prayed to obtain them。 And often in a short space of
time they change their tone； and wish their old prayers unsaid。 Wherefore
also I suspect that men are entirely wrong when they blame the gods as the
authors of the ills which befall them （compare Republic）： 'their own
presumption；' or folly （whichever is the right word）
'Has brought these unmeasured woes upon them。' （Homer。 Odyss。）
He must have been a wise poet； Alcibiades； who； seeing as I believe；
his friends foolishly praying for and doing things which would not really
profit them； offered up a common prayer in behalf of them all：
'King Zeus； grant us good whether prayed for or unsought by us； But
that which we ask amiss； do thou avert。' （The author of these lines； which
are probably of Pythagorean origin； is unknown。 They are found also in
the Anthology （Anth。 Pal。）。）
In my opinion； I say； the poet spoke both well and prudently； but if
you have anything to say in answer to him； speak out。
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ALCIBIADES： It is difficult； Socrates； to oppose what has been well
said。 And I perceive how many are the ills of which ignorance is the cause；
since； as would appear； through ignorance we not only do； but what is
worse； pray for the greatest evils。 No man would imagine that he would do
so； he would rather suppose that he was quite capable of praying for what
was best： to call down evils seems more like a curse than a prayer。
SOCRATES： But perhaps； my good friend； some one who is wiser
than either you or I will say that we have no right to blame ignorance thus
rashly； unless we can add what ignorance we mean and of what； and also
to whom and how it is respectively a good or an evil？
ALCIBIADES： How do you mean？ Can ignorance possibly be better
than knowledge for any person in any conceivable case？
SOCRATES： So I believe：you do not think so？
ALCIBIADES： Certainly not。
SOCRATES： And yet surely I may not suppose that you would ever
wish to act towards your mother as they say that Orestes and Alcmeon and
others have done towards their parent。
ALCIBIADES： Good words； Socrates； prithee。
SOCRATES： You ought not to bid him use auspicious words； who says
that you would not be willing to commit so horrible a deed； but rather him
who affirms the contrary； if the act appear to you unfit even to be
mentioned。 Or do you think that Orestes； had he been in his senses and
knew what was best for him to do； would ever have dared to venture on
such a crime？
ALCIBIADES： Certainly not。
SOCRATES： Nor would any one else； I fancy？
ALCIBIADES： No。
SOCRATES： That ignorance is bad then； it would appear； which is of
the best and does not know what is best？
ALCIBIADES： So I think； at least。
SOCRATES： And both to the person who is ignorant and everybody
else？
ALCIBIADES： Yes。
SOCRATES： Let us take another case。 Suppose that you were
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suddenly to get into your head that it would be a good thing to kill Pericles；
your kinsman and guardian； and were to seize a sword and； going to the
doors of his house； were to enquire if he were at home； meaning to slay
only him and no one else：the servants reply； 'Yes'： （Mind； I do not mean
that you would really do such a thing； but there is nothing； you think； to
prevent a man who is ignorant of the best； having occasionally the whim
that what is worst is best？
ALCIBIADES： No。）
SOCRATES：If； then； you went indoors； and seeing him； did not
know him； but thought that he was some one else； would you venture to
slay him？
ALCIBIADES： Most decidedly not （it seems to me）。 （These words are
omitted in several MSS。）
SOCRATES： For you designed to kill； not the first who offered； but
Pericles himself？
ALCIBIADES： Certainly。
SOCRATES： And if you made many attempts； and each time failed to
recognize Pericles； you would never attack him？
ALCIBIADES： Never。
SOCRATES： Well； but if Orestes in like manner had not known his
mother； do you think that he would ever have laid hands upon her？
ALCIBIADES： No。
SOCRATES： He did not intend to slay the first woman he came across；
nor any one else's mother； but only his own？
ALCIBIADES： True。
SOCRATES： Ignorance； then； is better for those who are in such a
frame of mind； and have such ideas？
ALCIBIADES： Obviously。
SOCRATES： You acknowledge that for some persons in certain cases
the ignorance of some things is a good and not an evil； as you formerly
supposed？
ALCIBIADES： I do。
SOCRATES： And there is still another case which will also perhaps
appear strange to you； if you will consider it？ （The reading is here
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uncertain。）
ALCIBIADES： What is that； Socrates？
SOCRATES： It may be； in short； that the possession of all the sciences；
if unaccompanied by the knowledge of the best； will more often than not
injure the possessor。 Consider the matter thus：Must we not； when we
intend either to
