第30章

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.

Or, "Why, yes, when I see some base orator fast friends with a great leader of the people; or, again, some fellow incapable ofgeneralship 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? Can service ally in friendship with disservice?

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, 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.

{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?

Soc. The fact is there is some subtlety in the texture of these things. 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 enters, and the parties range themselves in adverse camps. Discord and anger sound a note of war: the passion of more- having, staunchless avarice, threatens hostility; and envy is a hateful fiend.

i.e. a cunning intertwining of the threads of warp and woof. Cf. Shelley, "The devil of disunion in their souls." The diction is poetical.

But nevertheless, through all opposing barriers friendship steals her way and binds together the beautiful and good among mankind. Such is their virtue that they would rather possess scant means painlessly than wield an empire won by war. In spite of hunger and thirst they will share their meat and drink without a pang. Not bloom of lusty youth, nor love's delights can warp their self-control; nor will they be tempted to cause pain where pain should be unknown. It is theirs not merely to eschew all greed of riches, not merely to make a just and lawful distribution of wealth, but to supply what is lacking to the needs of one another. Theirs it is to compose strife and discord not in painless oblivion simply, but to the general advantage. Theirs also to hinder such extravagance of anger as shall entail remorse hereafter. And as to envy they will make a clean sweep and clearance of it: the good things which a man possesses shall be also the property of his friends, and the goods which they possess are to be looked upon as his. Where then is the improbability that the beautiful and noble should be sharers in the honours of the state not only without injury, but even to their mutual advantage?