§1.647ΑΘ. φοβούμεθα δέ γε πολλάκις δόξαν, ἡγούμενοι δοξάζεσθαι κακοί, πράττοντες ἢ λέγοντές τι τῶν μὴ καλῶν· ὃν δὴ καὶ καλοῦμεν τὸν φόβον ἡμεῖς γε, οἶμαι δὲ καὶ πάντες, αἰσχύνην.
ATH. Athenian: But indeed we often fear reputation, thinking that we will be thought bad when we do or say something of the things that are not beautiful; which fear we ourselves—and I think all people too—call "shame." CL.
ΚΛ. τί δʼ οὔ;
Cleinias: For how could we not?
ΑΘ. τούτους δὴ δύο ἔλεγον φόβους·
ATH.
ὧν ὁ ἕτερος ἐναντίος μὲν ταῖς ἀλγηδόσιν καὶ τοῖς ἄλλοις φόβοις, ἐναντίος δʼ ἐστὶ ταῖς πλείσταις καὶ μεγίσταις ἡδοναῖς.
Athenian: It was these two fears indeed that I was speaking of, of which the one is opposite to pains and to other fears, and opposite also to most and the greatest pleasures.
ΚΛ. ὀρθότατα λέγεις.
CL. Cleinias: You speak most correctly.
ΑΘ. ἆρʼ οὖν οὐ καὶ νομοθέτης, καὶ πᾶς οὗ καὶ σμικρὸν ὄφελος, τοῦτον τὸν φόβον ἐν τιμῇ μεγίστῃ σέβει, καὶ καλῶν αἰδῶ, τὸ τούτῳ θάρρος ἐναντίον ἀναίδειάν τε προσαγορεύει καὶ μέγιστον κακὸν ἰδίᾳ τε καὶ δημοσίᾳ πᾶσι νενόμικεν;
ATH. Athenian: Does not then also a lawgiver, and everyone of whom there is even a little use, hold this fear in the highest honor, and call it the "respect" of beautiful things, and call the confidence opposite to this "shamelessness," and has deemed it the greatest evil for everyone both privately and publicly?
ΚΛ. ὀρθῶς λέγεις.
CL. Cleinias: You speak correctly.
ΑΘ. οὐκοῦν τά τʼ ἄλλα πολλὰ καὶ μεγάλα ὁ φόβος ἡμᾶς οὗτος σῴζει, καὶ τὴν ἐν τῷ πολέμῳ νίκην καὶ σωτηρίαν ἓν πρὸς ἓν οὐδὲν οὕτως σφόδρα ἡμῖν ἀπεργάζεται;
ATH. Athenian: Does not this fear then save us in many other great things, and is there nothing that works so vehemently for us toward victory and safety in war, one against one?
δύο γὰρ οὖν ἐστὸν τὰ τὴν νίκην ἀπεργαζόμενα, θάρρος μὲν πολεμίων, φίλων δὲ φόβος αἰσχύνης πέρι κακῆς.
For indeed there are two things that bring about victory: confidence before enemies, and fear of bad shame before friends.
ΚΛ. ἔστι ταῦτα.
CL. Cleinias: These things are so.
ΑΘ. ἄφοβον ἡμῶν ἄρα δεῖ γίγνεσθαι καὶ φοβερὸν ἕκαστον· ὧν δʼ ἑκάτερον ἕνεκα, διῃρήμεθα.
ATH. Athenian: Each of us must therefore become fearless and fearful; and we have distinguished for what purpose each of these is.
ΚΛ. πάνυ μὲν οὖν.
CL. Cleinias: By all means.
ΑΘ. καὶ μὴν ἄφοβόν γε ἕκαστον βουληθέντες ποιεῖν φόβων πολλῶν τινων, εἰς φόβον ἄγοντες αὐτὸν μετὰ νόμου, τοιοῦτον ἀπεργαζόμεθα.
ATH. Athenian: And indeed, wishing to make each fearless of many fears, by leading him into fear with the law, we make him such.
ΚΛ. φαινόμεθα.
CL. Cleinias: So we appear to.
ΑΘ. τί δʼ ὅταν ἐπιχειρῶμέν τινα φοβερὸν ποιεῖν μετὰ δίκης;
ATH. Athenian: But what when we attempt to make someone fearful with justice?
ἆρʼ οὐκ ἀναισχυντίᾳ συμβάλλοντας αὐτὸν καὶ προσγυμνάζοντας νικᾶν δεῖ ποιεῖν διαμαχόμενον αὑτοῦ ταῖς ἡδοναῖς;
Must we not, by matching him against shamelessness and training him, make him win as he fights against his own pleasures?
ἢ τῇ μὲν δειλίᾳ τῇ ἐν αὑτῷ προσμαχόμενον καὶ νικῶντα αὐτὴν δεῖ τέλεον οὕτω γίγνεσθαι πρὸς ἀνδρείαν, ἄπειρος δὲ δήπου καὶ ἀγύμναστος ὢν τῶν τοιούτων ἀγώνων ὁστισοῦν οὐδʼ ἂν ἥμισυς ἑαυτοῦ γένοιτο πρὸς ἀρετήν, σώφρων δὲ ἄρα τελέως ἔσται μὴ πολλαῖς ἡδοναῖς καὶ ἐπιθυμίαις προτρεπούσαις ἀναισχυντεῖν καὶ ἀδικεῖν διαμεμαχημένος καὶ νενικηκὼς μετὰ λόγου καὶ ἔργου καὶ τέχνης ἔν τε παιδιαῖς καὶ ἐν σπουδαῖς, ἀλλʼ ἀπαθὴς ὢν πάντων τῶν τοιούτων;
Or, while by fighting against the cowardice in himself and conquering it one must become perfect in respect to courage, but anyone who is inexperienced and untrained in such contests would not become even half of himself in respect to virtue—will one then be perfectly temperate without having fought against and conquered, with reason and deed and art, in play and in earnest, many pleasures and desires prompting him to be shameless and unjust, but rather being unaffected by all such things?
ΚΛ. οὔκουν τόν γʼ εἰκότα λόγον ἂν ἔχοι.
CL. Cleinias: It would certainly not have a reasonable argument.
ΑΘ. τί οὖν;
ATH. Athenian: What then?
§1.648ΑΘ. φόβου φάρμακον ἔσθʼ ὅστις θεὸς ἔδωκεν ἀνθρώποις, ὥστε ὁπόσῳ πλέον ἂν ἐθέλῃ τις πίνειν αὐτοῦ, τοσούτῳ μᾶλλον αὐτὸν νομίζειν καθʼ ἑκάστην πόσιν δυστυχῆ γίγνεσθαι, καὶ φοβεῖσθαι τὰ παρόντα καὶ τὰ μέλλοντα αὑτῷ πάντα, καὶ τελευτῶντα εἰς πᾶν δέος ἰέναι τὸν ἀνδρειότατον ἀνθρώπων, ἐκκοιμηθέντα δὲ καὶ τοῦ πώματος ἀπαλλαγέντα πάλιν ἑκάστοτε τὸν αὐτὸν γίγνεσθαι.
ATH. Athenian: Is there some god who has given to humans a potion of fear, so that the more one wishes to drink of it, the more he thinks himself to become unfortunate at each draught, and to fear the things present and the things future for himself, all of them, and in the end the most courageous of men goes into all dread, but when he has slept it off and been freed from the drink, he becomes the same again each time?
ΚΛ. καὶ τί τοιοῦτον φαῖμεν ἄν, ὦ ξένε, ἐν ἀνθρώποις γεγονέναι πῶμα;
CL. Cleinias: And what such drink, stranger, could we say has ever existed among humans?
ΑΘ. οὐδέν· εἰ δʼ οὖν ἐγένετό ποθεν, ἔσθʼ ὅτι πρὸς ἀνδρείαν ἦν ἂν νομοθέτῃ χρήσιμον;
ATH. Athenian: None; but if indeed it should come to exist from somewhere, would there be any way in which it would be useful to a lawgiver for courage?
οἷον τὸ τοιόνδε περὶ αὐτοῦ καὶ μάλα εἴχομεν ἂν αὐτῷ διαλέγεσθαι· φέρε, ὦ νομοθέτα, εἴτε Κρησὶν εἴθʼ οἱστισινοῦν νομοθετεῖς, πρῶτον μὲν τῶν πολιτῶν ἆρʼ ἂν δέξαιο βάσανον δυνατὸς εἶναι λαμβάνειν ἀνδρείας τε πέρι καὶ δειλίας;
Just as we could indeed say to him about it: "Come, O lawgiver, whether you are legislating for Cretans or for anyone else, first indeed, would you accept to be able to take a touchstone of your citizens concerning both courage and cowardice?" CL.
ΚΛ. φαίη που πᾶς ἂν δῆλον ὅτι.
Cleinias: Everyone would say so, of course.
ΑΘ. τί δέ;
ATH. Athenian: And what?
μετʼ ἀσφαλείας καὶ ἄνευ κινδύνων μεγάλων ἢ μετὰ τῶν ἐναντίων;
With safety and without great dangers, or with the opposites?
ΚΛ. καὶ τοῦτο μετὰ τῆς ἀσφαλείας συνομολογήσει πᾶς.
CL. Cleinias: This too everyone will agree, with safety.
ΑΘ. χρῷο δʼ ἂν εἰς τοὺς φόβους τούτους ἄγων καὶ ἐλέγχων ἐν τοῖς παθήμασιν, ὥστε ἀναγκάζειν ἄφοβον γίγνεσθαι, παρακελευόμενος καὶ νουθετῶν καὶ τιμῶν, τὸν δὲ ἀτιμάζων, ὅστις σοι μὴ πείθοιτο εἶναι τοιοῦτος οἷον σὺ τάττοις ἐν πᾶσιν;
ATH. Athenian: And would you use it, leading them into these fears and testing them in their experiences, so as to compel them to become fearless, exhorting and admonishing and honoring, but dishonoring anyone who would not obey you to be such as you order in all things?
καὶ γυμνασάμενον μὲν εὖ καὶ ἀνδρείως ἀζήμιον ἀπαλλάττοις ἄν, κακῶς δέ, ζημίαν ἐπιτιθείς;
And having trained well and courageously, would you dismiss him without penalty, but if badly, imposing a penalty?
ἢ τὸ παράπαν οὐκ ἂν χρῷο, μηδὲν ἄλλο ἐγκαλῶν τῷ πώματι;
Or would you not use it at all, having nothing else to charge against the drink?
ΚΛ. καὶ πῶς οὐκ ἂν χρῷτο, ὦ ξένε;
CL. Cleinias: And how could he not use it, stranger?
ΑΘ. γυμνασία γοῦν, ὦ φίλε, παρὰ τὰ νῦν θαυμαστὴ ῥᾳστώνης ἂν εἴη καθʼ ἕνα καὶ κατʼ ὀλίγους καὶ καθʼ ὁπόσους τις ἀεὶ βούλοιτο· καὶ εἴτε τις ἄρα μόνος ἐν ἐρημίᾳ, τὸ τῆς αἰσχύνης ἐπίπροσθεν ποιούμενος, πρὶν εὖ σχεῖν ἡγούμενος ὁρᾶσθαι μὴ δεῖν, οὕτω πρὸς τοὺς φόβους γυμνάζοιτο, πῶμα μόνον ἀντὶ μυρίων πραγμάτων παρασκευαζόμενος, ὀρθῶς ἄν τι πράττοι, εἴτε τις ἑαυτῷ πιστεύων φύσει καὶ μελέτῃ καλῶς παρεσκευάσθαι, μηδὲν ὀκνοῖ μετὰ συμποτῶν πλειόνων γυμναζόμενος ἐπιδείκνυσθαι τὴν ἐν τῇ τοῦ πώματος ἀναγκαίᾳ διαφορᾷ δύναμιν ὑπερθέων καὶ κρατῶν, ὥστε ὑπʼ ἀσχημοσύνης μηδὲ ἓν σφάλλεσθαι μέγα μηδʼ ἀλλοιοῦσθαι διʼ ἀρετήν, πρὸς δὲ τὴν ἐσχάτην πόσιν ἀπαλλάττοιτο πρὶν ἀφικνεῖσθαι, τὴν πάντων ἧτταν φοβούμενος ἀνθρώπων τοῦ πώματος.
ATH. Athenian: At least such training, my friend, would be wonderfully easy compared to current ones, for one, for few, and for as many as one might always wish; and whether someone alone in solitude, putting shame in front of him, thinking that he ought not to be seen before he is in good condition, should thus train against fears, preparing only a drink instead of a myriad of troubles, he would act rightly; or whether someone, trusting in himself that he is well prepared by nature and practice, should not shrink from training and showing off in the necessary trial of the drink among many drinking companions, surpassing and conquering so that he is not tripped up in any big way by disgrace, nor altered because of virtue, but would depart before reaching the final draught, fearing the defeat of all men by the drink.