the memorabilia(纪念品)-第19节
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him or his society。
Soc。 Well！ what of the quarrelsome and factious person＇4＇ whose main
object is to saddle his friends with a host of enemies？
＇4＇ 〃The partisan。〃
Cri。 For God's sake let us avoid him also。
Soc。 But now we will imagine a man exempt indeed from all the above
defectsa man who has no objection to receive kindnesses； but it never
enters into his head to do a kindness in return。
Cri。 There will be no good in him either。 But； Socrates； what kind of
man shall we endeavour to make our friend？ what is he like？
Soc。 I should say he must be just the converse of the above： he has
control over the pleasures of the body； he is kindly disposed；＇5＇ upright in
all his dealings；＇6＇ very zealous is he not to be outdone in kindness by his
benefactors； if only his friends may derive some profit from his
acquaintance。
＇5＇ Reading ｛eunous｝； or if ｛euorkos｝； transl。 〃a man of his word。〃
＇6＇ Or； 〃easy to deal with。〃
Cri。 But how are we to test these qualities； Socrates； before
acquaintance？
Soc。 How do we test the merits of a sculptor？not by inferences drawn
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from the talk of the artist merely。 No； we look to what he has already
achieved。 These former statues of his were nobly executed； and we trust he
will do equally well with the rest。
Cri。 You mean that if we find a man whose kindness to older friends is
established； we may take it as proved that he will treat his newer friends as
amiably？
Soc。 Why； certainly； if I see a man who has shown skill in the handling
of horses previously； I argue that he will handle others no less skilfully
again。
Cri。 Good！ and when we have discovered a man whose friendship is
worth having； how ought we to make him our friend？
Soc。 First we ought to ascertain the will of Heaven whether it be
advisable to make him our friend。
Cri。 Well！ and how are we to effect the capture of this friend of our
choice； whom the gods approve？ will you tell me that？
Not； in good sooth （replied Socrates）； by running him down like a hare；
nor by decoying him like a bird； or by force like a wild boar。＇7＇ To capture
a friend against his will is a toilsome business； and to bind him in fetters
like a slave by no means easy。 Those who are so treated are apt to become
foes instead of friends。＇8＇
＇7＇ Reading ｛kaproi｝； al。 ｛ekhthroi｝； 〃an enemy。〃
＇8＇ Or； 〃Hate rather than friendship is the outcome of these methods。〃
Cri。 But how convert them into friends？
Soc。 There are certain incantations； we are told； which those who
know them have only to utter； and they can make friends of whom they list；
and there are certain philtres also which those who have the secret of them
may administer to whom they like and win their love。
Cri。 From what source shall we learn them？
Soc。 You need not go farther than Homer to learn that which the Sirens
sang to Odysseus；＇9＇ the first words of which run； I think； as follows：
Hither； come hither； thou famous man； Odysseus； great glory of
the Achaeans！
＇9＇ 〃Od。〃 xii。 184。
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Cri。 And did the magic words of this spell serve for all men alike？ Had
the Sirens only to utter this one incantation； and was every listener
constrained to stay？
Soc。 No； this was the incantation reserved for souls athirst for fame； of
virtue emulous。
Cri。 Which is as much as to say； we must suit the incantation to the
listener； so that when he hears the words he shall not think that the
enchanter is laughing at him in his sleeve。 I cannot certainly conceive a
method better calculated to excite hatred and repulsion than to go to some
one who knows that he is small and ugly and a weakling； and to breathe in
his ears the flattering tale that he is beautiful and tall and stalwart。 But do
you know any other love… charms； Socrates？
Soc。 I cannot say that I do； but I have heard that Pericles＇10＇ was
skilled in not a few； which he poured into the ear of our city and won her
love。
＇10＇ See above； I。 ii。 40； 〃Symp。〃 viii。 39。
Cri。 And how did Themistocles＇11＇ win our city's love？
＇11＇ See below； III。 vi。 2； IV。 ii。 2。
Soc。 Ah； that was not by incantation at all。 What he did was to encircle
our city with an amulet of saving virtue。＇12＇
＇12＇ See Herod。 vii。 143； 〃the wooden wall〃； Thuc。 i。 93； 〃'the walls'
of Athens。〃
Cri。 You would imply； Socrates； would you not； that if we want to win
the love of any good man we need to be good ourselves in speech and
action？
And did you imagine （replied Socrates） that it was possible for a bad
man to make good friends？
Cri。 Why； I could fancy I had seen some sorry speech…monger who
was fast friends with a great and noble statesman； or again； some born
commander and general who was boon companion with fellows quite
incapable of generalship。＇13＇
＇13＇ Or； 〃Why； yes； when I see some base orator fast friends with a
great leader of the people； or； again； some fellow incapable of
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generalship a comrade to the greatest captains of his age。〃
Soc。 But in reference to the point we were discussing； may I ask
whether you know of any one who can attach a useful friend to himself
without being of use in return？＇14＇ Can service ally in friendship with
disservice？
＇14＇ Add； 〃Can service ally in friendship with disservice？ Must there
not be a reciprocity of service to make friendship lasting？〃
Cri。 In good sooth no。 But now； granted it is impossible for a base man
to be friends with the beautiful and noble；＇14＇ I am concerned at once to
discover if one who is himself of a beautiful and noble character can； with
a wave of the hand； as it were； attach himself in friendship to every other
beautiful and noble nature。
＇14＇ ｛kalous kagathous｝。
Soc。 What perplexes and confounds you； Critobulus； is the fact that so
often men of noble conduct； with souls aloof from baseness； are not
friends but rather at strife and discord with one another； and deal more
harshly by one another than they would by the most good…for… nothing of
mankind。
Cri。 Yes； and this holds true not of private persons only； but states； the
most eager to pursue a noble policy and to repudiate a base one； are
frequently in hostile relation to one another。 As I reason on these things
my heart fails me； and the question； how friends are to be acquired； fills
me with despondency。 The bad； as I see； cannot be friends with one
another。 For how can such people； the ungrateful； or reckless； or covetous；
or faithless； or incontinent； adhere together as friends？ Without hesitation I
set down the bad as born to be foes not friends； and as bearing the
birthmark of internecine hate。 But then again； as you suggest； no more can
these same people harmonise in friendship with the good。 For how should
they who do evil be friends with those who hate all evil…doing？ And if； last
of all； they that cultivate virtue are torn by party strife in their struggle for
the headship of the states； envying one another； hating one another； who
are left to be friends？ where shall goodwill and faithfulness be found
among men？
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Soc。 The fact is there is some subtlety in the texture of these things。＇15＇
Seeds of love are implanted in man by nature。 Men have need of one
another； feel pity； help each other by united efforts； and in recognition of
the fact show mutual gratitude。 But there are seeds of war implanted also。
The same objects being regarded as beautiful or agreeable by all alike；
they do battle for their possession； a spirit of disunion＇16＇ enters； and the
parties range themselv
