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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？
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