Complete. “Attic Nights,” Book X., Chap. xxii.
PLATO, a man most studious of truth, and prompt to enforce it upon all occasions, has spoken justly and openly (though from the mouth of no very grave or decorous character) all those censures which may deservedly be cast upon such sluggish and idle people, as, sheltered under the name of philosophy, devote themselves to unprofitable ease, and follow useless studies and a mean course of life. For although Callicles, whom he makes his speaker, is ignorant of true philosophy, and heaps dishonorable and degrading reproofs upon its professors, yet what he says is to be received as a caution, that we may not in our own persons deserve such reproofs, nor by idle and foolish inactivity disgrace the cultivation and pursuit of philosophy. I have written down Plato’s own words in his “Gorgias,” as I did not attempt to translate them, because no Latinity, much less any that I could supply, can emulate their force:—
| “Philosophy, O Socrates, is indeed becoming, if a man in his youth pursue it with moderation; but if he waste his time too long upon it, it is a corruptor of men, for if he be naturally good, and follow philosophy when past his youth, he is, of course, ignorant of those things in which every one should be versed who aims to be a good and accomplished character. Such are ignorant of political science, and of the language which is essential in society, both in public and private concerns; neither is he acquainted with the pleasures and desires incident to men, nor, to say the whole at once, with manners. When, therefore, they are involved in any public or private business, they appear ridiculous. Just, indeed, as men engaged in civil life, if they should enter into your schools and disputations.” |
What Euripides says is pertinent:—
| “That in which he is inferior, he avoids and dislikes; the opposite to this he praises, thinking this a proof of his complacency.” |
I think it best to excel in both. The pursuit of philosophy, as an accomplishment of youth, is becoming, nor is such a study by any means dishonorable for a young man. But when an older person persists in such a pursuit, it is indeed, Socrates, a ridiculous thing. I feel the same towards them who philosophize as towards them who trifle and play; and when I see a young man in whom it is yet becoming, so trifling and playing, I am pleased; it seems to me graceful and liberal, and suitable to youthful age. If I hear a youth speaking too readily, it is disagreeable to me, and wounds my ears, and it seems to me as more proper for a slave. But if any one hears a man trifling, or sees him playing, it seems ridiculous, unmanly, and worthy of stripes. Just so do I feel about those who philosophize. When I see philosophy in a young man, I am pleased, it seems proper, and I think it the mark of ingenuousness. He who does not study philosophy cannot be ingenuous, nor will he ever do any amiable or generous action. But when I see an older person so employed, and not about to desist, such a man, O Socrates! seems to me worthy of stripes; for as I now said, it happens to such a one, though naturally good, that he becomes unmanly, avoiding the business of the city and the forum, in which the poet says men become most eminent. If he hide himself during life, whispering in a corner with three or four young men, he will never accomplish anything liberal, great, or becoming. But for you, O Socrates! I have friendship and respect; I risk therefore that to happen to me with respect to you which happened to Zetho with respect to Amphion, in the lines from Euripides just quoted; for I have been induced to say to you precisely what he said to his brother,—that you neglect, Socrates, what most deserves your care, and that you injure your excellent talents by attention to childish things; nor can you introduce anything pertinent in the public courts, nor do you select what is meritorious and becoming, nor can you give judicious counsel to others. Be not, my dear Socrates, offended with me; I will address you with all mildness; does it not seem to be disgraceful to you to be esteemed, as I esteem you and all others whom philosophy allures? Now if any one should seize you, or one like you, and throw you into prison, saying you had committed a crime, although you really had not, you could not vindicate yourself, but would hesitate and be perplexed, not knowing what to say; and being brought to trial, having a vile and profligate accuser, you would suffer even death, if he should so think proper. And is this wisdom, O Socrates! if any pursuit, occupying a man naturally ingenuous, make him worse, so that he can neither help himself nor save himself, nor any one else, from the greatest dangers, but must suffer every extremity from his enemies? He must live unhonored by his citizens. Such a man, I almost blush to use the expression, we may with impunity smite upon the cheek. Therefore, my friend, be persuaded, and leave off these trifles. Pursue things more honorable, and from which you may appear to be really wise. Leave to others these empty things, or, as you may perhaps call them, insanities; “which make your hours empty.” Imitate not them who follow these puerilities, but those who really know how to live, who have glory and other good things.
Plato has spoken these sentiments from the mouth of one, as I said before, of no great estimation, yet with the repute of common sense and common understanding, and with an inclination to speak the plain truth. For he does not descant upon that species of philosophy, which is the teacher of all virtues; which stands foremost in the discharge of all public and private duties; which, if not prevented, regulates with firmness, fortitude, and wisdom, the government of the state. But he speaks of that futile and childish attention to trifles, which conduces nothing to the guidance and regulation of life; in which people of that description (whom the vulgar consider as philosophers, and whom he considered as such who delivered these censures), grow old in idleness.
