That would be the business of the teacher of the chorus?
ALCIBIADES: Yes.
SOCRATES: Then what is the meaning of being able to rule over men who use other men?
ALCIBIADES: I mean that they rule over men who have common rights of citizenship, and dealings with one another.
SOCRATES: And what sort of an art is this? Suppose that I ask you again, as I did just now, What art makes men know how to rule over their fellow-sailors,—how would you answer?
ALCIBIADES: The art of the pilot.
SOCRATES: And, if I may recur to another old instance, what art enables them to rule over their fellow-singers?
ALCIBIADES: The art of the teacher of the chorus, which you were just now mentioning.
SOCRATES: And what do you call the art of fellow-citizens?
ALCIBIADES: I should say, good counsel, Socrates.
SOCRATES: And is the art of the pilot evil counsel?
ALCIBIADES: No.
SOCRATES: But good counsel?
ALCIBIADES: Yes, that is what I should say,—good counsel, of which the aim is the preservation of the voyagers.
SOCRATES: True. And what is the aim of that other good counsel of which you speak?
ALCIBIADES: The aim is the better order and preservation of the city.
SOCRATES: And what is that of which the absence or presence improves and preserves the order of the city? Suppose you were to ask me, what is that of which the presence or absence improves or preserves the order of the body? I should reply, the presence of health and the absence of disease. You would say the same?
ALCIBIADES: Yes.
SOCRATES: And if you were to ask me the same question about the eyes, I should reply in the same way, 'the presence of sight and the absence of blindness;' or about the ears, I should reply, that they were improved and were in better case, when deafness was absent, and hearing was present in them.
ALCIBIADES: True.
SOCRATES: And what would you say of a state? What is that by the presence or absence of which the state is improved and better managed and ordered?
ALCIBIADES: I should say, Socrates:—the presence of friendship and the absence of hatred and division.
SOCRATES: And do you mean by friendship agreement or disagreement?
ALCIBIADES: Agreement.
SOCRATES: What art makes cities agree about numbers?
ALCIBIADES: Arithmetic.
SOCRATES: And private individuals?
ALCIBIADES: The same.
SOCRATES: And what art makes each individual agree with himself?
ALCIBIADES: The same.
SOCRATES: And what art makes each of us agree with himself about the comparative length of the span and of the cubit? Does not the art of measure?
ALCIBIADES: Yes.
SOCRATES: Individuals are agreed with one another about this; and states, equally?
ALCIBIADES: Yes.
SOCRATES: And the same holds of the balance?
ALCIBIADES: True.
SOCRATES: But what is the other agreement of which you speak, and about what? what art can give that agreement? And does that which gives it to the state give it also to the individual, so as to make him consistent with himself and with another?
ALCIBIADES: I should suppose so.
SOCRATES: But what is the nature of the agreement?—answer, and faint not.
ALCIBIADES: I mean to say that there should be such friendship and agreement as exists between an affectionate father and mother and their son, or between brothers, or between husband and wife.
SOCRATES: But can a man, Alcibiades, agree with a woman about the spinning of wool, which she understands and he does not?
ALCIBIADES: No, truly.
SOCRATES: Nor has he any need, for spinning is a female accomplishment.
ALCIBIADES: Yes.
SOCRATES: And would a woman agree with a man about the science of arms, which she has never learned?
ALCIBIADES: Certainly not.
SOCRATES: I suppose that the use of arms would be regarded by you as a male accomplishment?
ALCIBIADES: It would.
SOCRATES: Then, upon your view, women and men have two sorts of knowledge?
ALCIBIADES: Certainly.
SOCRATES: Then in their knowledge there is no agreement of women and men?
ALCIBIADES: There is not.
SOCRATES: Nor can there be friendship, if friendship is agreement?
ALCIBIADES: Plainly not.
SOCRATES: Then women are not loved by men when they do their own work?
ALCIBIADES: I suppose not.
SOCRATES: Nor men by women when they do their own work?
ALCIBIADES: No.
SOCRATES: Nor are states well administered, when individuals do their own work?
ALCIBIADES: I should rather think, Socrates, that the reverse is the truth. (Compare Republic.)
SOCRATES: What! do you mean to say that states are well administered when friendship is absent, the presence of which, as we were saying, alone secures their good order?
ALCIBIADES: But I should say that there is friendship among them, for this very reason, that the two parties respectively do their own work.
SOCRATES: That was not what you were saying before; and what do you mean now by affirming that friendship exists when there is no agreement? How can there be agreement about matters which the one party knows, and of which the other is in ignorance?
ALCIBIADES: Impossible.
SOCRATES: And when individuals are doing their own work, are they doing what is just or unjust?
ALCIBIADES: What is just, certainly.
SOCRATES: And when individuals do what is just in the state, is there no friendship among them?
ALCIBIADES: I suppose that there must be, Socrates.
SOCRATES: Then what do you mean by this friendship or agreement about which we must be wise and discreet in order that we may be good men? I cannot make out where it exists or among whom; according to you, the same persons may sometimes have it, and sometimes not.
ALCIBIADES: But, indeed, Socrates, I do not know what I am saying; and I have long been, unconsciously to myself, in a most disgraceful state.
SOCRATES: Nevertheless, cheer up; at fifty, if you had discovered your deficiency, you would have been too old, and the time for taking care of yourself would have passed away, but yours is just the age at which the discovery should be made.
ALCIBIADES: And what should he do, Socrates, who would make the discovery?
SOCRATES: Answer questions, Alcibiades; and that is a process which, by the grace of God, if I may put any faith in my oracle, will be very improving to both of us.
ALCIBIADES: If I can be improved by answering, I will answer.
SOCRATES: And first of all, that we may not peradventure be deceived by appearances, fancying, perhaps, that we are taking care of ourselves when we are not, what is the meaning of a man taking care of himself? and when does he take care? Does he take care of himself when he takes care of what belongs to