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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
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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
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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
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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
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used in the Lyceum yesterday by a wise man； Prodicus of Ceos； but the
audience thought that he w