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ERASISTRATUS: He is esteemed to be, and really is, the wickedest of all the Sicilians and Italians, and even more wicked than he is rich; indeed, if you were to ask any Sicilian whom he thought to be the worst and the richest of mankind, you would never hear any one else named.

I reflected that we were speaking, not of trivial matters, but about wealth and virtue, which are deemed to be of the greatest moment, and I asked Erasistratus whom he considered the wealthier,—he who was the possessor of a talent of silver or he who had a field worth two talents?

ERASISTRATUS: The owner of the field.

SOCRATES: And on the same principle he who had robes and bedding and such things which are of greater value to him than to a stranger would be richer than the stranger?

ERASISTRATUS: True.

SOCRATES: And if any one gave you a choice, which of these would you prefer?

ERASISTRATUS: That which was most valuable.

SOCRATES: In which way do you think you would be the richer?

ERASISTRATUS: By choosing as I said.

SOCRATES: And he appears to you to be the richest who has goods of the greatest value?

ERASISTRATUS: He does.

SOCRATES: And are not the healthy richer than the sick, since health is a possession more valuable than riches to the sick? Surely there is no one who would not prefer to be poor and well, rather than to have all the King of Persia's wealth and to be ill. And this proves that men set health above wealth, else they would never choose the one in preference to the other.

ERASISTRATUS: True.

SOCRATES: And if anything appeared to be more valuable than health, he would be the richest who possessed it?

ERASISTRATUS: He would.

SOCRATES: Suppose that some one came to us at this moment and were to ask, Well, Socrates and Eryxias and Erasistratus, can you tell me what is of the greatest value to men? Is it not that of which the possession will best enable a man to advise how his own and his friend's affairs should be administered?—What will be our reply?

ERASISTRATUS: I should say, Socrates, that happiness was the most precious of human possessions.

SOCRATES: Not a bad answer. But do we not deem those men who are most prosperous to be the happiest?

ERASISTRATUS: That is my opinion.

SOCRATES: And are they not most prosperous who commit the fewest errors in respect either of themselves or of other men?

ERASISTRATUS: Certainly.

SOCRATES: And they who know what is evil and what is good; what should be done and what should be left undone;—these behave the most wisely and make the fewest mistakes?

Erasistratus agreed to this.

SOCRATES: Then the wisest and those who do best and the most fortunate and the richest would appear to be all one and the same, if wisdom is really the most valuable of our possessions?

Yes, said Eryxias, interposing, but what use would it be if a man had the wisdom of Nestor and wanted the necessaries of life, food and drink and clothes and the like? Where would be the advantage of wisdom then? Or how could he be the richest of men who might even have to go begging, because he had not wherewithal to live?

I thought that what Eryxias was saying had some weight, and I replied, Would the wise man really suffer in this way, if he were so ill-provided; whereas if he had the house of Polytion, and the house were full of gold and silver, he would lack nothing?

ERYXIAS: Yes; for then he might dispose of his property and obtain in exchange what he needed, or he might sell it for money with which he could supply his wants and in a moment procure abundance of everything.

SOCRATES: True, if he could find some one who preferred such a house to the wisdom of Nestor. But if there are persons who set great store by wisdom like Nestor's and the advantages accruing from it, to sell these, if he were so disposed, would be easier still. Or is a house a most useful and necessary possession, and does it make a great difference in the comfort of life to have a mansion like Polytion's instead of living in a shabby little cottage, whereas wisdom is of small use and it is of no importance whether a man is wise or ignorant about the highest matters? Or is wisdom despised of men and can find no buyers, although cypress wood and marble of Pentelicus are eagerly bought by numerous purchasers? Surely the prudent pilot or the skilful physician, or the artist of any kind who is proficient in his art, is more worth than the things which are especially reckoned among riches; and he who can advise well and prudently for himself and others is able also to sell the product of his art, if he so desire.

Eryxias looked askance, as if he had received some unfair treatment, and said, I believe, Socrates, that if you were forced to speak the truth, you would declare that you were richer than Callias the son of Hipponicus. And yet, although you claimed to be wiser about things of real importance, you would not any the more be richer than he.

I dare say, Eryxias, I said, that you may regard these arguments of ours as a kind of game; you think that they have no relation to facts, but are like the pieces in the game of draughts which the player can move in such a way that his opponents are unable to make any countermove. (Compare Republic.) And perhaps, too, as regards riches you are of opinion that while facts remain the same, there are arguments, no matter whether true or false, which enable the user of them to prove that the wisest and the richest are one and the same, although he is in the wrong and his opponents are in the right. There would be nothing strange in this; it would be as if two persons were to dispute about letters, one declaring that the word Socrates began with an S, the other that it began with an A, and the latter could gain the victory over the former.

Eryxias glanced at the audience, laughing and blushing at once, as if he had had nothing to do with what had just been said, and replied,—No, indeed, Socrates, I never supposed that our arguments should be of a kind which would never convince any one of those here present or be of advantage to them. For what man of sense could ever be persuaded that the wisest and the richest are the same? The truth is that we are discussing the subject of riches, and my notion is that we should argue respecting the honest and dishonest means of acquiring them, and, generally, whether they are a good thing or a bad.

Very good, I said, and I am obliged to you for the hint: in future we will be more careful. But why do not you yourself, as you introduced the argument, and do not think that the former discussion touched the point at issue, tell us whether you consider riches to be a good or an evil?

I am of opinion, he said, that they are a good. He was about to add something more, when Critias interrupted him:—Do you really suppose so, Eryxias?