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
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?