Greek Texts & Translations

That is true; but I should be surprised if we succeeded in discovering in it any benefit.

That is precisely the point which we must at once try to make plain. Tell me now: can we discern two kinds of fear, of which the one is nearly the opposite of the other?

What kinds do you mean?

These: when we expect evils to occur, we fear them.

Yes.

And often we fear reputation, when we think we shall gain a bad repute for doing or saying something base; 647aand this fear we (like everybody else, I imagine) call shame.

Of course.

These are the two fears I was meaning; and of these the second is opposed to pains and to all other objects of fear, and opposed also to the greatest and most numerous pleasures. ^note

Very true.

Does not, then, the lawgiver, and every man who is worth anything, hold this kind of fear in the highest honor, and name it “modesty”; and to the confidence which is opposed to it does he not give the name “immodesty,” and pronounce it to be for all, 647bboth publicly and privately, a very great evil?

Quite right.

And does not this fear, besides saving us in many other important respects, prove more effective than anything else in ensuring for us victory in war and security? For victory is, in fact, ensured by two things, of which the one is confidence towards enemies, the other, fear of the shame of cowardice in the eyes of friends.

That is so.

Thus each one of us ought to become both fearless and fearful; 647cand that for the several reasons we have now explained.

Certainly.

Moreover, when we desire to make a person fearless in respect of a number of fears, it is by drawing him, with the help of the law, into fear that we make him such.

Apparently.

And how about the opposite case, when we attempt with the aid of justice to make a man fearful? Is it not by pitting him against shamelessness and exercising him against it that we must make him victorious in the fight against his own pleasures? Or shall we say that, whereas in the case of courage it is only by fighting and conquering his innate cowardice 647dthat a man can become perfect, and no one unversed and unpracticed in contests of this sort can attain even half the excellence of which he is capable,—in the case of temperance, on the other hand, a man may attain perfection without a stubborn fight against hordes of pleasures and lusts which entice towards shamelessness and wrong-doing, and without conquering them by the aid of speech and act and skill, alike in play and at work,—and, in fact, without undergoing any of these experiences?

It would not be reasonable to suppose so. 647e

Well then: in the case of fear does there exist any specific, given by God to men, such that, the more a man likes to drink of it, the more, 648aat every draught, he fancies himself plunged in misfortune and finally, though he be the bravest of men, he arrives at a state of abject terror; whereas, when he has once got relieved of the potion and slept it off, he always becomes his normal self again?

What potion of the kind can we mention, Stranger, as existing anywhere?

There is none. Supposing, however, that there had been one, would it have been of any service to the lawgiver for promoting courage? For instance, we might quite well have addressed him concerning it in this wise: “Come now, O lawgiver,—whether it be Cretans you are legislating for 648bor anyone else, would not your first desire be to have a test of courage and of cowardice which you might apply to your citizens?”

Obviously everyone of them would say “Yes.”

“And would you desire a test that was safe and free from serious risks, or the reverse?”

All will agree, also, that the test must be safe.

“And would you utilize the test by bringing men into these fears and proving them while thus affected, so as to compel them to become fearless; employing exhortations admonitions and rewards,— 648cbut degradation for all those that refused to conform wholly to the character you prescribed? And would you acquit without penalty everyone who had trained himself manfully and well, but impose a penalty on everyone who had done so badly? Or would you totally refuse to employ the potion as a test, although you have no objection to it on other grounds?”

Of course he would employ it, Stranger.

At any rate, my friend, the training involved would be wonderfully simple, as compared with our present methods, whether it were applied to individuals singly, or to small groups, 648dor to groups ever so large. Suppose, then, that a man, actuated by a feeling of shame and loth to show himself in public before he was in the best of condition, should remain alone by himself while undergoing this training against fears and relying on the potion alone for his solitary equipment, instead of endless exercises,—he would be acting quite rightly: so too would he who, trusting in himself that by nature and practice he is already well equipped, should have no hesitation in training in company with a number of drinking companions and showing off how for speed and strength he is superior to the potency of the draughts he is obliged to drink,