meno   

aware that Prodicus might draw distinctions about them: but still you,

I am sure, would speak of a thing as ended or terminated-that is all

which I am saying-not anything very difficult.

Men. Yes, I should; and I believe that I understand your meaning.

Soc. And you would speak of a surface and also of a solid, as for

example in geometry.

Men. Yes.

Soc. Well then, you are now in a condition to understand my

definition of figure. I define figure to be that in which the solid

ends; or, more concisely, the limit of solid.

Men. And now, Socrates, what is colour?

Soc. You are outrageous, Meno, in thus plaguing a poor old man to

give you an answer, when you will not take the trouble of

remembering what is Gorgias' definition of virtue.

Men. When you have told me what I ask, I will tell you, Socrates.

Soc. A man who was blindfolded has only to hear you talking, and

he would know that you are a fair creature and have still many lovers.

Men. Why do you think so?

Soc. Why, because you always speak in imperatives: like all beauties

when they are in their prime, you are tyrannical; and also, as I

suspect, you have found out that I have weakness for the fair, and

therefore to humour you I must answer.

Men. Please do.

Soc. Would you like me to answer you after the manner of Gorgias,

which is familiar to you?

Men. I should like nothing better.

Soc. Do not he and you and Empedocles say that there are certain

effluences of existence?

Men. Certainly.

Soc. And passages into which and through which the effluences pass?

Men. Exactly.

Soc. And some of the effluences fit into the passages, and some of