Book 3, Chapter 3

The following conversation with a youth who had just been elected hipparch ¹ (or commandant of cavalry), I can also vouch for. ²

I can also vouch for the following conversation with a young man who had just been elected hipparch ¹ (or cavalry commander). ²

Soc. Can you tell us what set you wishing to be a general of cavalry, young sir? What was your object? I suppose it was not simply to ride at the head of the "knights," an honour not denied to the mounted archers, ³ who ride even in front of the generals themselves?

Soc. Young man, can you tell us why you wanted to be a cavalry general? What was your aim? I suppose it was not simply to ride at the head of the "knights." Even the mounted archers have that honor. ³ They ride in front of the generals themselves, don't they?

Hipp. You are right.

Hipp. You are right.

Soc. No more was it for the sake merely of public notoriety, since a madman might boast of that fatal distinction. ⁴

Soc. Nor was it merely for the sake of public notoriety, since even a madman could boast of that fatal distinction. ⁴

Hipp. You are right again.

Hipp. You are right again.

Soc. Is this possibly the explanation? you think to improve the cavalry—your aim would be to hand it over to the state in better condition than you find it; and, if the cavalry chanced to be called out, you at their head would be the cause of some good thing to Athens?

Soc. Could this be the explanation? You want to improve the cavalry and hand it over to the state in better condition than you found it. And if the cavalry were called out, you would lead it and do some good for Athens?

Hipp. Most certainly.

Hipp. Absolutely.

Soc. Well, and a noble ambition too, upon my word—if you can achieve your object. The command to which you are appointed concerns horses and riders, does it not?

Soc. Well, that’s a noble ambition, indeed, if you can achieve it. The command you’ve been appointed to involves horses and riders, doesn’t it?

Hipp. It does, no doubt.

Hipp. It certainly does.

Soc. Come then, will you explain to us first how you propose to improve the horses.

Soc. So, will you first explain how you plan to improve the horses?

Hipp. Ah, that will scarcely form part of my business, I fancy. Each trooper is personally responsible for the condition of his horse.

Hipp. Ah, I don't think that will be much of my responsibility. Each trooper is personally responsible for his horse's condition.

Soc. But suppose, when they present themselves and their horses, ⁵ you find that some have brought beasts with bad feet or legs or otherwise infirm, and others such ill-fed jades that they cannot keep up on the march; others, again, brutes so ill broken and unmanageable that they will not keep their place in the ranks, and others such desperate plungers that they cannot be got to any place in the ranks at all. What becomes of your cavalry force then? How will you charge at the head of such a troop, and win glory for the state?

Soc. But suppose that, when the men present themselves and their horses, ⁵ you find some have brought horses with bad feet or legs, or other ailments. Others have brought horses so poorly fed that they cannot keep up on the march. Still others have horses so badly trained and hard to control that they will not stay in position. Others have horses that rear and plunge so violently that they cannot be brought into formation at all. What becomes of your cavalry force then? How will you lead such a troop in a charge and win glory for the state?

Hipp. You are right. I will try to look after the horses to my utmost.

Hipp. You are right. I will do my best to look after the horses.

Soc. Well, and will you not lay your hand to improve the men themselves?

Soc. Well, won't you also help improve the men themselves?

Hipp. I will.

Hipp. I will.

Soc. The first thing will be to make them expert in mounting their chargers?

Soc. The first thing is to teach them to mount their horses skillfully?

Hipp. That certainly, for if any of them were dismounted he would then have a better chance of saving himself.

Hipp. Certainly, because if any of them were knocked off his horse, he would have a better chance of saving himself.

Soc. Well, but when it comes to the hazard of engagement, what will you do then? Give orders to draw the enemy down to the sandy ground ⁶ where you are accustomed to manouvre, or endeavour beforehand to put your men through their practice on ground resembling a real battlefield?

Soc. But what will you do when you face the danger of battle? Will you order your men to draw the enemy onto the sandy ground ⁶ where you usually train? Or will you prepare your men by having them practice on ground like a real battlefield?

Hipp. That would be better, no doubt.

Hipp. That would definitely be better.

Soc. Well, shall you regard it as a part of your duty to see that as many of your men as possible can take aim and shoot on horseback? ⁷

Soc. Well, will you consider it your duty to make sure as many of your men as possible can aim and shoot on horseback? ⁷

Hipp. It will be better, certainly.

Hipp. It will certainly be better.

Soc. And have you thought how to whet the courage of your troopers? to kindle in them rage to meet the enemy?—which things are but stimulants to make stout hearts stouter?

Soc. And have you thought about how to strengthen your troopers' courage? How to stir up their anger against the enemy? These things only encourage brave men to be even braver.

Hipp. If I have not done so hitherto, I will try to make up for lost time now.

Hipp. If I haven't done so until now, I'll try to make up for lost time.

Soc. And have you troubled your head at all to consider how you are to secure the obedience of your men? for without that not one particle of good will you get, for all your horses and troopers so brave and so stout.

Soc. Have you given any thought to how you will ensure your men obey you? Without their obedience, your horses and troopers will do you no good, however brave and strong they are.

Hipp. That is a true saying; but how, Socrates, should a man best bring them to this virtue? ⁸

Hipp. That is true. But Socrates, how can a man best lead them to this virtue? ⁸

Soc. I presume you know that in any business whatever, people are more apt to follow the lead of those whom they look upon as adepts; thus in case of sickness they are readiest to obey him whom they regard as the cleverest physician; and so on a voyage the most skilful pilot; in matters agricultural the best farmer, and so forth.

Soc. I assume you know that, in any undertaking, people are more likely to follow those they consider experts. When they are sick, for example, they are most willing to follow the doctor they consider most skilled. On a voyage, they follow the most skilled pilot. In farming, they follow the best farmer, and so on.

Hipp. Yes, certainly.

Hipp. Yes, of course.

Soc. Then in this matter of cavalry also we may reasonably suppose that he who is looked upon as knowing his business best will command the readiest obedience.

Soc. Then we may reasonably suppose the same is true in the cavalry. The man seen as knowing his job best will be obeyed most readily.

Hipp. If, then, I can prove to my troopers that I am better than all of them, will that suffice to win their obedience?

Hipp. If I can prove to my troopers that I am better than all of them, will they obey me?

Soc. Yes, if along with that you can teach them that obedience to you brings greater glory and surer safety to themselves.

Soc. Yes, if you can also teach them that obeying you brings them greater glory and greater safety.

Hipp. How am I to teach them that?

Hipp. How can I teach them that?

Soc. Upon my word! How are you to teach them that? Far more easily, I take it, than if you had to teach them that bad things are better than good, and more advantageous to boot.

Soc. Goodness! How will you teach them that? I suppose it will be much easier than teaching them that bad things are better than good things and more useful, too.

Hipp. I suppose you mean that, besides his other qualifications a commandant of cavalry must have command of speech and argument? ⁹

Hipp. I suppose you mean that a cavalry commander must also be skilled at speaking and arguing? ⁹

Soc. Were you under the impression that the commandant was not to open his mouth? Did it never occur to you that all the noblest things which custom ¹⁰ compels us to learn, and to which indeed we owe our knowledge of life, have all been learned by means of speech ¹¹ and reason; and if there be any other noble learning which a man may learn, it is this same reason whereby he learns it; and the best teachers are those who have the freest command of thought and language, and those that have the best knowledge of the most serious things are the most brilliant masters of disputation. Again, have you not observed that whenever this city of ours fits out one of her choruses—such as that, for instance, which is sent to Delos ¹²—there is nothing elsewhere from any quarter of the world which can compete with it; nor will you find in any other state collected so fair a flower of manhood as in Athens? ¹³

Soc. Did you think the commandant was not supposed to speak? Did it never occur to you that we learn through speech ¹¹ and reason all the finest things that custom ¹⁰ requires us to learn? We owe our knowledge of life to these things. And if there is any other noble subject a person can learn, it is through reason that he learns it. The best teachers are those who have the greatest command of thought and language. And those who know the most about the most serious matters are the most brilliant debaters. Again, have you not noticed what happens whenever our city prepares one of its choruses, such as the one sent to Delos ¹²? Nothing from anywhere else in the world can compete with it. Nor will you find in any other city so fine a gathering of men as in Athens. ¹³

Hipp. You say truly.

Hipp. You're right.

Soc. But for all that, it is not in sweetness of voice that the Athenians differ from the rest of the world so much, nor in stature of body or strength of limb, but in ambition and that love of honour ¹⁴ which most of all gives a keen edge to the spirit in the pursuit of things lovely and of high esteem.

Soc. But even so, the Athenians differ from the rest of the world less in their sweet voices, height, or physical strength than in their ambition and love of honor ¹⁴. Above all, this ambition and love of honor sharpen their drive to pursue what is beautiful and highly valued.

Hipp. That, too, is a true saying.

Hipp. That is true, too.

Soc. Do you not think, then, that if a man devoted himself to our cavalry also, here in Athens, we should far outstrip the rest of the world, whether in the furnishing of arms and horses, or in orderliness of battle-array, or in eager hazardous encounter with the foe, if only we could persuade ourselves that by so doing we should obtain honour and distinction?

Soc. Do you not think that a man could also devote himself to our cavalry here in Athens? If so, we would far surpass the rest of the world in weapons, horses, and orderly battle formations. We would also surpass them in our eagerness to face the enemy in dangerous combat. But we must first persuade ourselves that doing so would bring us honor and distinction.

Hipp. It is reasonable to think so.

Hipp. That seems reasonable.

Soc. Have no hesitation, therefore, but try to guide your men into this path, ¹⁵ whence you yourself, and through you your fellow-citizens, will reap advantage.

Soc. So do not hesitate. Try to guide your men onto this path, ¹⁵ which will benefit you and, through you, your fellow citizens.

Yes, in good sooth, I will try (he answered).

Yes, indeed, I will try (he answered).