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mastered the only mode of fighting which had been hitherto neglected by them; and now no one dares even to stand up against them: such is their skill in the war of words, that they can refute any proposition whether true or false. Now I am thinking, Crito, of placing myself in their hands; for they say that in a short time they can impart their skill to any one.
CRITO: But, Socrates, are you not too old? there may be reason to fear that.
SOCRATES: Certainly not, Crito; as I will prove to you, for I have the consolation of knowing that they began this art of disputation which I covet, quite, as I may say, in old age; last year, or the year before, they had none of their new wisdom. I am only apprehensive that I may bring the two strangers into disrepute, as I have done Connus the son of Metrobius, the harp-player, who is still my music-master; for when the boys who go to him see me going with them, they laugh at me and call him grandpapa’s master. Now I should not like the strangers to experience similar treatment; the fear of ridicule may make them unwilling to receive me; and therefore, Crito, I shall try and persuade some old men to accompany me to them, as I persuaded them to go with me to Connus, and I hope that you will make one: and perhaps we had better take your sons as a bait; they will want to have them as pupils, and for the sake of them willing to receive us.
CRITO: I see no objection, Socrates, if you like; but first I wish that you would give me a description of their wisdom, that I may know beforehand what we are going to learn.
SOCRATES: In less than no time you shall hear; for I cannot say that I did not attend—I paid great attention to them, and I remember and will endeavour to repeat the whole story. Providentially I was sitting alone in the dressing-room of the Lyceum where you saw me, and was about to depart; when I was getting up I recognized the familiar divine sign: so I sat down again, and in a little while the two brothers Euthydemus and Dionysodorus came in, and several others with them, whom I believe to be their disciples, and they walked about in the covered court; they had not taken more than two or three turns when Cleinias entered, who, as you truly say, is very much improved: he was followed by a host of lovers, one of whom was Ctesippus the Paeanian, a well-bred youth, but also having the wildness of youth. Cleinias saw me from the entrance as I was sitting alone, and at once came and sat down on the right hand of me, as you describe; and Dionysodorus and Euthydemus, when they saw him, at first stopped and talked with one another, now and then glancing at us, for I particularly watched them; and then Euthydemus came and sat down by the youth, and the other by me on the left hand; the rest anywhere. I saluted the brothers, whom I had not seen for a long time; and then I said to Cleinias: Here are two wise men, Euthydemus and Dionysodorus, Cleinias, wise not in a small but in a large way of wisdom, for they know all about war,—all that a good general ought to know about the array and command of an army, and the whole art of fighting in armour: and they know about law too, and can teach a man how to use the weapons of the courts when he is injured.
They heard me say this, but only despised me. I observed that they looked at one another, and both of them laughed; and then Euthydemus said: Those, Socrates, are matters which we no longer pursue seriously; to us they are secondary occupations.
Indeed, I said, if such occupations are regarded by you as secondary, what must the principal one be; tell me, I beseech you, what that noble study is?
The teaching of virtue, Socrates, he replied, is our principal occupation; and we believe that we can impart it better and quicker than any man.
My God! I said, and where did you learn that? I always thought, as I was saying just now, that your chief accomplishment was the art of fighting in armour; and I used to say as much of you, for I remember that you professed this when you were here before. But now if you really have the other knowledge, O forgive me: I address you as I would superior beings, and ask you to pardon the impiety of my former expressions. But are you quite sure about this, Dionysodorus and Euthydemus? the promise is so vast, that a feeling of incredulity steals over me.
You may take our word, Socrates, for the fact.
Then I think you happier in having such a treasure than the great king is in the possession of his kingdom. And please to tell me whether you intend to exhibit your wisdom; or what will you do?
That is why we have come hither, Socrates; and our purpose is not only to exhibit, but also to teach any one who likes to learn.
But I can promise you, I said, that every unvirtuous person will want to learn. I shall be the first; and there is the youth Cleinias, and Ctesippus: and here are several others, I said, pointing to the lovers of Cleinias, who were beginning to gather round us. Now Ctesippus was sitting at some distance from Cleinias; and when Euthydemus leaned forward in talking with me, he was prevented from seeing Cleinias, who was between us; and so, partly because he wanted to look at his love, and also because he was interested, he jumped up and stood opposite to us: and all the other admirers of Cleinias, as well as the disciples of Euthydemus and Dionysodorus, followed his example. And these were the persons whom I showed to Euthydemus, telling him that they were all eager to learn: to which Ctesippus and all of them with one voice vehemently assented, and bid him exhibit the power of his wisdom. Then I said: O Euthydemus and Dionysodorus, I earnestly request you to do myself and the company the favour to exhibit. There may be some trouble in giving the whole exhibition; but tell me one thing,—can you make a good man of him only who is already convinced that he ought to learn of you, or of him also who is not convinced, either because he imagines that virtue is a thing which cannot be taught at all, or that you are not the teachers of it? Has your art power to persuade him, who is of the latter temper of mind, that virtue can be taught; and that you are the men from whom he will best learn it?
Certainly, Socrates, said Dionysodorus; our art will do both.
And you and your brother, Dionysodorus, I said, of all men who are now living are the most likely to stimulate him to philosophy and to the study of virtue?
Yes, Socrates, I rather think that we are.
Then I wish that you would be so good as to defer the other part of the exhibition, and only try to persuade the youth whom you see here that he ought to be a philosopher and study virtue. Exhibit that, and you will confer a great favour on me and on every one present; for the fact is I and all of us are extremely anxious that he should become truly good. His name is Cleinias, and he is the son of Axiochus, and grandson of the old Alcibiades, cousin of the Alcibiades that now is. He is quite young, and we are naturally afraid that some one may get the start of us, and turn his mind in a wrong direction, and he may be ruined. Your visit, therefore, is most happily timed; and I hope that you will make a trial of the young man, and converse with him in our presence, if you have no objection.
These were pretty nearly the expressions which I used; and Euthydemus, in a manly and at the same time encouraging tone, replied: There can be no objection, Socrates, if the young man is only willing to answer questions.
He is quite accustomed to do so, I replied; for his friends often come and ask him questions and argue with him; and therefore he is quite at home in answering.
What followed, Crito, how can I rightly narrate? For not slight is the task of rehearsing infinite wisdom, and therefore, like the poets, I ought to commence my relation with an invocation to Memory and the Muses. Now Euthydemus, if I remember rightly, began nearly as follows: O Cleinias, are those who learn the wise or the ignorant?
The youth, overpowered by the question blushed, and in his perplexity looked at me for help; and I, knowing that he was disconcerted, said: Take courage, Cleinias, and answer like a man whichever you think; for my belief is that you will derive the greatest benefit from their questions.
Whichever he answers, said Dionysodorus, leaning forward so as to catch my ear, his face beaming with laughter, I prophesy that he will be refuted, Socrates.
While he was speaking to me, Cleinias gave his answer: and therefore I had no time to warn him of the predicament in which he was placed, and he answered that those who learned were the wise.
Euthydemus proceeded: There are some whom you would call teachers, are there not?
The boy assented.
And they are the teachers of those who learn—the grammar-master and