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because fastened by a chain.
MENO: What you are saying, Socrates, seems to be very like the truth.
SOCRATES: I too speak rather in ignorance; I only conjecture. And yet that knowledge differs from true opinion is no matter of conjecture with me. There are not many things which I profess to know, but this is most certainly one of them.
MENO: Yes, Socrates; and you are quite right in saying so.
SOCRATES: And am I not also right in saying that true opinion leading the way perfects action quite as well as knowledge?
MENO: There again, Socrates, I think you are right.
SOCRATES: Then right opinion is not a whit inferior to knowledge, or less useful in action; nor is the man who has right opinion inferior to him who has knowledge?
MENO: True.
SOCRATES: And surely the good man has been acknowledged by us to be useful?
MENO: Yes.
SOCRATES: Seeing then that men become good and useful to states, not only because they have knowledge, but because they have right opinion, and that neither knowledge nor right opinion is given to man by nature or acquired by him—(do you imagine either of them to be given by nature?
MENO: Not I.)
SOCRATES: Then if they are not given by nature, neither are the good by nature good?
MENO: Certainly not.
SOCRATES: And nature being excluded, then came the question whether virtue is acquired by teaching?
MENO: Yes.
SOCRATES: If virtue was wisdom (or knowledge), then, as we thought, it was taught?
MENO: Yes.
SOCRATES: And if it was taught it was wisdom?
MENO: Certainly.
SOCRATES: And if there were teachers, it might be taught; and if there were no teachers, not?
MENO: True.
SOCRATES: But surely we acknowledged that there were no teachers of virtue?
MENO: Yes.
SOCRATES: Then we acknowledged that it was not taught, and was not wisdom?
MENO: Certainly.
SOCRATES: And yet we admitted that it was a good?
MENO: Yes.
SOCRATES: And the right guide is useful and good?
MENO: Certainly.
SOCRATES: And the only right guides are knowledge and true opinion—these are the guides of man; for things which happen by chance are not under the guidance of man: but the guides of man are true opinion and knowledge.
MENO: I think so too.
SOCRATES: But if virtue is not taught, neither is virtue knowledge.
MENO: Clearly not.
SOCRATES: Then of two good and useful things, one, which is knowledge, has been set aside, and cannot be supposed to be our guide in political life.
MENO: I think not.
SOCRATES: And therefore not by any wisdom, and not because they were wise, did Themistocles and those others of whom Anytus spoke govern states. This was the reason why they were unable to make others like themselves—because their virtue was not grounded on knowledge.
MENO: That is probably true, Socrates.
SOCRATES: But if not by knowledge, the only alternative which remains is that statesmen must have guided states by right opinion, which is in politics what divination is in religion; for diviners and also prophets say many things truly, but they know not what they say.
MENO: So I believe.
SOCRATES: And may we not, Meno, truly call those men ‘divine’ who, having no understanding, yet succeed in many a grand deed and word?
MENO: Certainly.
SOCRATES: Then we shall also be right in calling divine those whom we were just now speaking of as diviners and prophets, including the whole tribe of poets. Yes, and statesmen above all may be said to be divine and illumined, being inspired and possessed of God, in which condition they say many grand things, not knowing what they say.
MENO: Yes.
SOCRATES: And the women too, Meno, call good men divine—do they not? and the Spartans, when they praise a good man, say ‘that he is a divine man.’
MENO: And I think, Socrates, that they are right; although very likely our friend Anytus may take offence at the word.
SOCRATES: I do not care; as for Anytus, there will be another opportunity of talking with him. To sum up our enquiry—the result seems to be, if we are at all right in our view, that virtue is neither natural nor acquired, but an instinct given by God to the virtuous. Nor is the instinct accompanied by reason, unless there may be supposed to be among statesmen some one who is capable of educating statesmen. And if there be such an one, he may be said to be among the living what Homer says that Tiresias was among the dead, ‘he alone has understanding; but the rest are flitting shades’; and he and his virtue in like manner will be a reality among shadows.
MENO: That is excellent, Socrates.
SOCRATES: Then, Meno, the conclusion is that virtue comes to the virtuous by the gift of God. But we shall never know the certain truth until, before asking how virtue is given, we enquire into the actual nature of virtue. I fear that I must go away, but do you, now that you are persuaded yourself, persuade our friend Anytus. And do not let him be so exasperated; if you can conciliate him, you will have done good service to the Athenian people.
Euthydemus
PERSONS OF THE DIALOGUE: Socrates, who is the narrator of the Dialogue. Crito, Cleinias, Euthydemus, Dionysodorus, Ctesippus.
THE SETTING: The Lyceum.
CRITO: Who was the person, Socrates, with whom you were talking yesterday at the Lyceum? There was such a crowd around you that I could not get within hearing, but I caught a sight of him over their heads, and I made out, as I thought, that he was a stranger with whom you were talking: who was he?
SOCRATES: There were two, Crito; which of them do you mean?
CRITO: The one whom I mean was seated second from you on the right-hand side. In the middle was Cleinias the young son of Axiochus, who has wonderfully grown; he is only about the age of my own Critobulus, but he is much forwarder and very good-looking: the other is thin and looks younger than he is.
SOCRATES: He whom you mean, Crito, is Euthydemus; and on my left hand there was his brother Dionysodorus, who also took part in the conversation.
CRITO: Neither of them are known to me, Socrates; they are a new importation of Sophists, as I should imagine. Of what country are they, and what is their line of wisdom?
SOCRATES: As to their origin, I believe that they are natives of this part of the world, and have migrated from Chios to Thurii; they were driven out of Thurii, and have been living for many years past in these regions. As to their wisdom, about which you ask, Crito, they are wonderful— consummate! I never knew what the true pancratiast was before; they are simply made up of fighting, not like the two Acarnanian brothers who fight with their bodies only, but this pair of heroes, besides being perfect in the use of their bodies, are invincible in every sort of warfare; for they are capital at fighting in armour, and will teach the art to any one who pays them; and also they are most skilful in legal warfare; they will plead themselves and teach others to speak and to compose speeches which will have an effect upon the courts. And this was only the beginning of their wisdom, but they have at last carried out the pancratiastic art to the very