ed by the God to do so;--but he
summoned them to him and said: 'Thus saith Ammon to the Athenians: "The
silent worship of the Lacedaemonians pleaseth me better than all the
offerings of the other Hellenes."' Such were the words of the God, and
nothing more. He seems to have meant by 'silent worship' the prayer
of the Lacedaemonians, which is indeed widely different from the usual
requests of the Hellenes. For they either bring to the altar bulls with
gilded horns or make offerings to the Gods, and beg at random for what
they need, good or bad. When, therefore, the Gods hear them using words
of ill omen they reject these costly processions and sacrifices of
theirs. And we ought, I think, to be very careful and consider well what
we should say and what leave unsaid. Homer, too, will furnish us
with similar stories. For he tells us how the Trojans in making their
encampment,

'Offered up whole hecatombs to the immortals,'

and how the 'sweet savour' was borne 'to the heavens by the winds;

'But the blessed Gods were averse and received it not.
For exceedingly did they hate the holy Ilium,
Both Priam and the people of the spear-skilled king.'

So that it was in vain for them to sacrifice and offer gifts, seeing
that they were hateful to the Gods, who are not, like vile usurers, to
be gained over by bribes. And it is foolish for us to boast that we are
superior to the Lacedaemonians by reason of our much worship. The idea
is inconceivable that the Gods have regard, not to the justice and
purity of our souls, but to costly processions and sacrifices, which men
may celebrate year after year, although they have committed innumerable
crimes against the Gods or against their fellow-men or the state. For
the Gods, as Ammon and his prophet declare, are no receivers of gifts,
and they scorn such unworthy service. Wherefore also it would seem that
wisdom and justice are especially honoured both by the Gods and by men
of sense; and they are the wisest and most just who know how to speak
and act towards Gods and men. But I should like to hear what your
opinion is about these matters.

ALCIBIADES: I agree, Socrates, with you and with the God, whom, indeed,
it would be unbecoming for me to oppose.

SOCRATES: Do you not remember saying that you were in great perplexity,
lest perchance you should ask for evil, supposing that you were asking
for good?

ALCIBIADES: I do.

SOCRATES: You see, then, that there is a risk