and temperance of soul, should have no profit or good in life from your wisdom and temperance. And still more am I grieved about the charm which I learned with so much pain, and to so little profit, from the Thracian, for the sake of a thing which is nothing worth. I think indeed that there is a mistake, and that I must be a bad inquirer, for I am persuaded that wisdom or temperance is really a great good; and happy are you if possess that good. And therefore examine yourself, and see whether you have this gift and can do without the charm; for if you can, I would rather advise you to regard me simply as a fool who is never able to reason out anything; and to rest assured that the more wise and temperate you are, the happier you will be.

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Charmides said: I am sure that I do not know, Socrates, whether I have or have not this gift of wisdom and temperance; for how can I know whether I have that, the very nature of which even you and Critias, as you say, are unable to discover? (not that I believe you.) Aud further, I am sure, Socrates, that I do need the charm, and as far as I am concerned, I shall be willing to be charmed by you daily, until you say that I have had enough.

Very good, Charmides, said Critias; if you do this I shall bave a proof of your temperance, that is, if you allow yourself to be charmed by Socrates, and never desert him at all.

You may depend on my following and not deserting him, said Charmides: if you who are my guardian command me, I should be very wrong not to obey you.

And I do command you, he said.

Then I will do as you say, and begin this very day.

You sirs, I said, what are you conspiring about?

We are not conspiring, said Charmides, we have conspired already.

And are you about to use violence, without even going through the forms of justice?

Yes, I shall use violence, he replied, since he orders me; and therefore you had better consider well.

But the time for consideration has passed, I said, when violence is employed; and you, when you are determined on anything, and in the mood of violence, are irresistible.

Do not you resist me then, he said.

I will not resist you, I replied.

LYSIS.

INTRODUCTION.

No answer is given in the Lysis to the question, "What is Friendship?" any more than in the Charmides to the question, "What is Temperance?" There are several resemblances in the two Dialogues; the same youthfulness and sense of beauty pervades both of them; they are alike rich in the description of Greek life. The question is again raised of the relation of knowledge to virtue and good, which also recurs in the Laches; and Socrates appears again as the elder friend of the two boys Lysis and Menexenus. In the Charmides, as also in the Laches, he is described as middle-aged; in the Lysis he is advanced in years.

The Dialogue consists of two scenes or conversations which seem to have no relation to each other. The first is a conversation between Socrates and Lysis, who, like Charmides, is an Athenian youth of noble descent, and of great beauty, goodness, and intelligence: this is carried on in the absence of Menexenus, who is called away to take part in a sacrifice. Socrates asks Lysis whether his father and mother do not love him very much? "Yes, that they do." "Then of course they allow him to do exactly as he likes." "Of course not the very slaves have more liberty than he has." "But how is this?" "The reason is that he is not old enough." "No; the real reason is that he is not wise enough." "For are there not some things which he is allowed to do, although he is not allowed to do others?" "Yes, because he knows them, and does not know the others." This leads to the conclusion that all men everywhere will trust him in what he knows, but not in what he does not know; for in such matters he will be unprofitable to them, and do them no good. And no one will love him, if he does them no good; and he can only do them good by knowledge; and as he is still without knowledge, he has no conceit of knowledge. In this manner Socra tes reads a lesson to Hippothales, the foolish lover of Lysis, respecting the style of conversation which he should address to his beloved. After the return of Menexenus, Socrates, at the request of Lysis, asks him a new question: "What is friendship? You, Menexenus, who have a friend already, can tell me, who am always longing to find one, what is the secret of this great blessing."