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Certainly, replied Eryxias; I should be mad if I did not: and I do not fancy that you would find any one else of a contrary opinion.

And I, retorted Critias, should say that there is no one whom I could not compel to admit that riches are bad for some men. But surely, if they were a good, they could not appear bad for any one?

Here I interposed and said to them: If you two were having an argument about equitation and what was the best way of riding, supposing that I knew the art myself, I should try to bring you to an agreement. For I should be ashamed if I were present and did not do what I could to prevent your difference. And I should do the same if you were quarrelling about any other art and were likely, unless you agreed on the point in dispute, to part as enemies instead of as friends. But now, when we are contending about a thing of which the usefulness continues during the whole of life, and it makes an enormous difference whether we are to regard it as beneficial or not,—a thing, too, which is esteemed of the highest importance by the Hellenes:—(for parents, as soon as their children are, as they think, come to years of discretion, urge them to consider how wealth may be acquired, since by riches the value of a man is judged):—When, I say, we are thus in earnest, and you, who agree in other respects, fall to disputing about a matter of such moment, that is, about wealth, and not merely whether it is black or white, light or heavy, but whether it is a good or an evil, whereby, although you are now the dearest of friends and kinsmen, the most bitter hatred may arise betwixt you, I must hinder your dissension to the best of my power. If I could, I would tell you the truth, and so put an end to the dispute; but as I cannot do this, and each of you supposes that you can bring the other to an agreement, I am prepared, as far as my capacity admits, to help you in solving the question. Please, therefore, Critias, try to make us accept the doctrines which you yourself entertain.

CRITIAS: I should like to follow up the argument, and will ask Eryxias whether he thinks that there are just and unjust men?

ERYXIAS: Most decidedly.

CRITIAS: And does injustice seem to you an evil or a good?

ERYXIAS: An evil.

CRITIAS: Do you consider that he who bribes his neighbour's wife and commits adultery with her, acts justly or unjustly, and this although both the state and the laws forbid?

ERYXIAS: Unjustly.

CRITIAS: And if the wicked man has wealth and is willing to spend it, he will carry out his evil purposes? whereas he who is short of means cannot do what he fain would, and therefore does not sin? In such a case, surely, it is better that a person should not be wealthy, if his poverty prevents the accomplishment of his desires, and his desires are evil? Or, again, should you call sickness a good or an evil?

ERYXIAS: An evil.

CRITIAS: Well, and do you think that some men are intemperate?

ERYXIAS: Yes.

CRITIAS: Then, if it is better for his health that the intemperate man should refrain from meat and drink and other pleasant things, but he cannot owing to his intemperance, will it not also be better that he should be too poor to gratify his lust rather than that he should have a superabundance of means? For thus he will not be able to sin, although he desire never so much.

Critias appeared to be arguing so admirably that Eryxias, if he had not been ashamed of the bystanders, would probably have got up and struck him. For he thought that he had been robbed of a great possession when it became obvious to him that he had been wrong in his former opinion about wealth. I observed his vexation, and feared that they would proceed to abuse and quarrelling: so I said,—I heard that very argument used in the Lyceum yesterday by a wise man, Prodicus of Ceos; but the audience thought that he was talking mere nonsense, and no one could be persuaded that he was speaking the truth. And when at last a certain talkative young gentleman came in, and, taking his seat, began to laugh and jeer at Prodicus, tormenting him and demanding an explanation of his argument, he gained the ear of the audience far more than Prodicus.

Can you repeat the discourse to us? Said Erasistratus.

SOCRATES: If I can only remember it, I will. The youth began by asking Prodicus, In what way did he think that riches were a good and in what an evil? Prodicus answered, as you did just now, that they were a good to good men and to those who knew in what way they should be employed, while to the bad and the ignorant they were an evil. The same is true, he went on to say, of all other things; men make them to be what they are themselves. The saying of Archilochus is true:—

'Men's thoughts correspond to the things which they meet with.'

Well, then, replied the youth, if any one makes me wise in that wisdom whereby good men become wise, he must also make everything else good to me. Not that he concerns himself at all with these other things, but he has converted my ignorance into wisdom. If, for example, a person teach me grammar or music, he will at the same time teach me all that relates to grammar or music, and so when he makes me good, he makes things good to me.

Prodicus did not altogether agree: still he consented to what was said.

And do you think, said the youth, that doing good things is like building a house,—the work of human agency; or do things remain what they were at first, good or bad, for all time?

Prodicus began to suspect, I fancy, the direction which the argument was likely to take, and did not wish to be put down by a mere stripling before all those present:—(if they two had been alone, he would not have minded):—so he answered, cleverly enough: I think that doing good things is a work of human agency.

And is virtue in your opinion, Prodicus, innate or acquired by instruction?

The latter, said Prodicus.

Then you would consider him a simpleton who supposed that he could obtain by praying to the Gods the knowledge of grammar or music or any other art, which he must either learn from another or find out for himself?

Prodicus agreed to this also.

And when you pray to the Gods that you may do well and receive good, you mean by your prayer nothing else than that you desire to become good and wise:—if, at least, things are good to the good and wise and evil to the evil. But in that case, if virtue is acquired by instruction, it would appear that you only pray to be taught what you do not know.

Hereupon I said to Prodicus that it was no misfortune to him if he had been proved to be in error in supposing that the Gods immediately granted to us whatever we asked:—if, I added, whenever you go up to the Acropolis you earnestly entreat the Gods to grant you good things, although you know not whether they can yield your request, it is as though you went to the doors of the grammarian and begged him, although you had never made a study of the art, to give you a knowledge of grammar which would enable you forthwith to do the business of a grammarian.