Section 126
SOCRATES. Well, Demodocus, since he has referred the matter to me, let us examine it. Are we to send him to one of the sophists who claim to teach political virtue, charging a fee for their instruction? Or should we seek out someone else?
DEMODOCUS. I think, Socrates, we should examine whether it is safe to trust these men. I hear many strange things about them.
SOCRATES. What sort of things?
DEMODOCUS. That they are corrupters of the youth. That they teach them to despise the laws and customs of their fathers, and make them arrogant and disobedient.
SOCRATES. If that is true, then they would not be teachers of political virtue, but of political vice. What do you say to this, Theages? Do you still want to go to them?
THEAGES. I do not care what people say about them, Socrates. I know that many young men go to them and become very clever and capable speakers. That is what I want.
SOCRATES. But clever speaking is not the same as governing well. Do you want to be a clever speaker, or a good ruler?
THEAGES. A good ruler.
SOCRATES. Then the sophists may not be the right teachers for you, if they only teach how to speak. But let me ask you this, Demodocus. Why did you not send him to me, if you thought I could help?
DEMODOCUS. I would gladly send him to you, Socrates, if you are willing to take him. That is the very reason I brought him here today.
SOCRATES. But I do not profess to know anything, Demodocus, except perhaps one small subject—the subject of love. And I certainly do not profess to teach political virtue or the art of the statesman.
THEAGES. He is just making excuses, father. He does not want to take me as a pupil.
SOCRATES. Why do you say that, Theages?
THEAGES. Because I know many people of my age, and slightly older, who were completely worthless before they associated with you, but after they began spending time with you, they suddenly became superior to everyone. I want that to happen to me.
Τμῆμα 126
ΘΕ. εὐξαίμην μὲν ἂν οἶμαι ἔγωγε τύραννος γενέσθαι, μάλιστα μὲν πάντων ἀνθρώπων, εἰ δὲ μή, ὡς πλείστων· καὶ σύ γʼ ἂν οἶμαι καὶ οἱ ἄλλοι πάντες ἄνθρωποι—ἔτι δέ γε ἴσως μᾶλλον θεὸς γενέσθαι—ἀλλʼ οὐ τούτου ἔλεγον ἐπιθυμεῖν.
ΣΩ. ἀλλὰ τί δή ἐστί ποτε οὗ ἐπιθυμεῖς; οὐ τῶν πολιτῶν φῂς ἄρχειν ἐπιθυμεῖν;
ΘΕ. οὐ βίᾳ γε οὐδʼ ὥσπερ οἱ τύραννοι ἀλλʼ ἑκόντων, ὥσπερ καὶ οἱ ἄλλοι οἱ ἐν τῇ πόλει ἐλλόγιμοι ἄνδρες.
ΣΩ. ἆρά γε λέγεις ὥσπερ Θεμιστοκλῆς καὶ Περικλῆς καὶ Κίμων καὶ ὅσοι τὰ πολιτικὰ δεινοὶ γεγόνασιν;
ΘΕ. νὴ Δία τούτους λέγω.
ΣΩ. τί οὖν εἰ τὰ ἱππικὰ ἐτύγχανες ἐπιθυμῶν σοφὸς γενέσθαι; παρὰ τίνας ἂν ἀφικόμενος ᾠήθης δεινὸς ἔσεσθαι ἱππεύς; ἦ παρʼ ἄλλους τινὰς ἢ τοὺς ἱππικούς;
ΘΕ. μὰ Δία οὐκ ἔγωγε.
ΣΩ. ἀλλὰ παρʼ αὐτοὺς αὖ τοὺς δεινοὺς ὄντας ταῦτα, καὶ οἷς εἰσίν τε ἵπποι καὶ χρῶνται ἑκάστοτε καὶ οἰκείοις καὶ ἀλλοτρίοις πολλοῖς.
ΘΕ. δῆλον ὅτι.
ΣΩ. τί δὲ εἰ τὰ ἀκοντιστικὰ σοφὸς ἐβούλου γενέσθαι; οὐ παρὰ τοὺς ἀκοντιστικοὺς ᾤου ἂν ἐλθὼν σοφὸς ἔσεσθαι τούτους, οἷς ἔστιν τε ἀκόντια καὶ πολλοῖς καὶ ἀλλοτρίοις καὶ οἰκείοις ἑκάστοτε χρῶνται ἀκοντίοις;
ΘΕ. ἔμοιγε δοκεῖ.
ΣΩ. λέγε δή μοι· ἐπεὶ δὲ δὴ τὰ πολιτικὰ βούλει σοφὸς γενέσθαι, οἴει παρʼ ἄλλους τινὰς ἀφικόμενος σοφὸς ἔσεσθαι ἢ τοὺς πολιτικοὺς τούτους, τοὺς αὐτούς τε δεινοὺς ὄντας τὰ πολιτικὰ καὶ χρωμένους ἑκάστοτε τῇ τε αὑτῶν πόλει καὶ ἄλλαις πολλαῖς, καὶ Ἑλληνίσιν προσομιλοῦντας πόλεσιν καὶ βαρβάροις; ἢ δοκεῖς ἄλλοις τισὶν συγγενόμενος σοφὸς ἔσεσθαι ταῦτα ἅπερ οὗτοι, ἀλλʼ οὐκ αὐτοῖς τούτοις;
ΘΕ. ἀκήκοα γάρ, ὦ Σώκρατες, οὕς σέ φασιν λέγειν τοὺς λόγους, ὅτι τούτων τῶν πολιτικῶν ἀνδρῶν οἱ ὑεῖς οὐδὲν βελτίους εἰσὶν ἢ οἱ τῶν σκυτοτόμων· καί μοι δοκεῖς ἀληθέστατα λέγειν ἐξ ὧν ἐγὼ δύναμαι αἰσθέσθαι. ἀνόητος ἂν οὖν εἴην εἰ οἰοίμην τινὰ τούτων ἐμοὶ μὲν ἂν παραδοῦναι τὴν αὑτοῦ σοφίαν, τὸν δὲ ὑὸν τὸν αὑτοῦ μηδὲν ὠφελῆσαι, εἴ τι οἷός τʼ ἦν εἰς ταῦτα ὠφελεῖν ἄλλον ὁντιναοῦν ἀνθρώπων.
ΣΩ. τί οὖν ἄν, ὦ βέλτιστε ἀνδρῶν, χρήσαιο σαυτῷ, εἴ σοι ἐπειδὴ γένοιτο ὑὸς τοιαῦτα πράγματα παρέχοι, καὶ φαίη μὲν ἂν ἐπιθυμεῖν ἀγαθὸς γενέσθαι ζωγράφος, καὶ μέμφοιτο σοὶ τῷ πατρὶ ὅτι οὐκ ἐθέλεις ἀναλίσκειν εἰς αὐτὸν τούτων αὐτῶν ἕνεκα ἀργύριον, τοὺς δὲ δημιουργοὺς αὐτοῦ τούτου, τοὺς ζωγράφους, ἀτιμάζοι τε καὶ μὴ βούλοιτο παρʼ αὐτῶν μανθάνειν; ἢ τοὺς αὐλητάς, βουλόμενος αὐλητὴς γενέσθαι, ἢ τοὺς κιθαριστάς; ἔχοις ἂν αὐτῷ ὅτι χρῷο καὶ ὅποι πέμποις ἄλλοσε μὴ ἐθέλοντα παρὰ τούτων μανθάνειν;
ΘΕ. μὰ Δία οὐκ ἔγωγε.