Eryxias | Page 6

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