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protagoras 
that this sort of knowledge cannot be taught. And not only is this
true of the state, but of individuals; the best and wisest of our
citizens are unable to impart their political wisdom to others: as for
example, Pericles, the father of these young men, who gave them
excellent instruction in all that could be learned from masters, in
his own department of politics neither taught them, nor gave them
teachers; but they were allowed to wander at their own free will in
a sort of hope that they would light upon virtue of their own
accord. Or take another example: there was Cleinias the younger
brother of our friend Alcibiades, of whom this very same Pericles
was the guardian; and he being in fact under the apprehension that
Cleinias would be corrupted by Alcibiades, took him away, and placed
him in the house of Ariphron to be educated; but before six months had
elapsed, Ariphron sent him back, not knowing what to do with him.
And I could mention numberless other instances of persons who were
good themselves, and never yet made any one else good, whether
friend or stranger. Now I, Protagoras, having these examples before
me, am inclined to think that virtue cannot be taught. But then again,
when I listen to your words, I waver; and am disposed to think that
there must be something in what you say, because I know that you
have great experience, and learning, and invention. And I wish that
you would, if possible, show me a little more clearly that virtue
can be taught. Will you be so good?
That I will, Socrates, and gladly. But what would you like? Shall I,
as an elder, speak to you as younger men in an apologue or myth, or
shall I argue out the question?
To this several of the company answered that he should choose for
himself.
Well, then, he said, I think that the myth will be more interesting.
Once upon a time there were gods only, and no mortal creatures.
But when the time came that these also should be created, the gods
fashioned them out of earth and fire and various mixtures of both
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