tormenting　him　and　demanding　an　explanation　of　his　argument；　he　gained　the
  ear　of　the　audience　far　more　than　Prodicus。
  Can　you　repeat　the　discourse　to　us？　　Said　Erasistratus。
  SOCRATES：　　If　I　can　only　remember　it；　I　will。　　The　youth　began　by　asking
  Prodicus；　In　what　way　did　he　think　that　riches　were　a　good　and　in　what　an
  evil？　　Prodicus　answered；　as　you　did　just　now；　that　they　were　a　good　to
  good　men　and　to　those　who　knew　in　what　way　they　should　be　employed；　while
  to　the　bad　and　the　ignorant　they　were　an　evil。　　The　same　is　true；　he　went
  on　to　say；　of　all　other　things；　men　make　them　to　be　what　they　are
  themselves。　　The　saying　of　Archilochus　is　true：
  'Men's　thoughts　correspond　to　the　things　which　they　meet　with。'
  Well；　then；　replied　the　youth；　if　any　one　makes　me　wise　in　that　wisdom
  whereby　good　men　become　wise；　he　must　also　make　everything　else　good　to　me。
  Not　that　he　concerns　himself　at　all　with　these　other　things；　but　he　has
  converted　my　ignorance　into　wisdom。　　If；　for　example；　a　person　teach　me
  grammar　or　music；　he　will　at　the　same　time　teach　me　all　that　relates　to
  grammar　or　music；　and　so　when　he　makes　me　good；　he　makes　things　good　to　me。
  Prodicus　did　not　altogether　agree：　　still　he　consented　to　what　was　said。
  And　do　you　think；　said　the　youth；　that　doing　good　things　is　like　building　a
  house；the　work　of　human　agency；　or　do　things　remain　what　they　were　at
  first；　good　or　bad；　for　all　time？
  Prodicus　began　to　suspect；　I　fancy；　the　direction　which　the　argument　was
  likely　to　take；　and　did　not　wish　to　be　put　down　by　a　mere　stripling　before
  all　those　present：（if　they　two　had　been　alone；　he　would　not　have
  minded）：so　he　answered；　cleverly　enough：　　I　think　that　doing　good　things
  is　a　work　of　human　agency。
  And　is　virtue　in　your　opinion；　Prodicus；　innate　or　acquired　by　instruction？
  The　latter；　said　Prodicus。
  Then　you　would　consider　him　a　simpleton　who　supposed　that　he　could　obtain
  by　praying　to　the　Gods　the　knowledge　of　grammar　or　music　or　any　other　art；
  which　he　must　either　learn　from　another　or　find　out　for　himself？
  Prodicus　agreed　to　this　also。
  And　when　you　pray　to　the　Gods　that　you　may　do　well　and　receive　good；　you
  mean　by　your　prayer　nothing　else　than　that　you　desire　to　become　good　and
  wise：if；　at　least；　things　are　good　to　the　good　and　wise　and　evil　to　the
  evil。　　But　in　that　case；　if　virtue　is　acquired　by　instruction；　it　would
  appear　that　you　only　pray　to　be　taught　what　you　do　not　know。
  Hereupon　I　said　to　Prodicus　that　it　was　no　misfortune　to　him　if　he　had　been
  proved　to　be　in　error　in　supposing　that　the　Gods　immediately　granted　to　us
  whatever　we　asked：if；　I　added；　whenever　you　go　up　to　the　Acropolis　you
  earnestly　entreat　the　Gods　to　grant　you　good　things；　although　you　know　not
  whether　they　can　yield　your　request；　it　is　as　though　you　went　to　the　doors
  of　the　grammarian　and　begged　him；　although　you　had　never　made　a　study　of
  the　art；　to　give　you　a　knowledge　of　grammar　which　would　enable　you
  forthwith　to　do　the　business　of　a　grammarian。
  While　I　was　speaking；　Prodicus　was　preparing　to　retaliate　upon　his　youthful
  assailant；　intending　to　employ　the　argument　of　which　you　have　just　made
  use；　for　he　was　annoyed　to　have　it　supposed　that　he　offered　a　vain　prayer
  to　the　Gods。　　But　the　master　of　the　gymnasium　came　to　him　and　begged　him　to
  leave　because　he　was　teaching　the　youths　doctrines　which　were　unsuited　to
  them；　and　therefore　bad　for　them。
  I　have　told　you　this　because　I　want　you　to　understand　how　men　are
  circumstanced　in　regard　to　philosophy。　　Had　Prodicus　been　present　and　said
  what　you　have　said；　the　audience　would　have　thought　him　raving；　and　he
  would　have　been　ejected　from　the　gymnasium。　　But　you　have　argued　so
  excellently　well　that　you　have　not　only　persuaded　your　hearers；　but　have
  brought　your　opponent　to　an　agreement。　　For　just　as　in　the　law　courts；　if
  two　witnesses　testify　to　the　same　fact；　one　of　whom　seems　to　be　an　honest
  fellow　and　the　other　a　rogue；　the　testimony　of　the　rogue　often　has　the
  contrary　effect　on　the　judges'　minds　to　what　he　intended；　while　the　same
  evidence　if　given　by　the　honest　man　at　once　strikes　them　as　perfectly　true。
  And　probably　the　audience　have　something　of　the　same　feeling　about　yourself
  and　Prodicus；　they　think　him　a　Sophist　and　a　braggart；　and　regard　you　as　a
  gentleman　of　courtesy　and　worth。　　For　they　do　not　pay　attention　to　the
  argument　so　much　as　to　the　character　of　the　speaker。
  But　truly；　Socrates；　said　Erasistratus；　though　you　may　be　joking；　Critias
  does　seem　to　me　to　be　saying　something　which　is　of　weight。
  SOCRATES：　　I　am　in　profound　earnest；　I　assure　you。　　But　why；　as　you　have
  begun　your　argument　so　prettily；　do　you　not　go　on　with　the　rest？　　There　is
  still　something　lacking；　now　you　have　agreed　that　（wealth）　is　a　good　to
  some　and　an　evil　to　others。　　It　remains　to　enquire　what　constitutes　wealth；
  for　unless　you　know　this；　you　cannot　possibly　come　to　an　understanding　as
  to　whether　it　is　a　good　or　an　evil。　　I　am　ready　to　assist　you　in　the
  enquiry　to　the　utmost　of　my　power：　　but　first　let　him　who　affirms　that
  riches　are　a　good；　tell　us　what；　in　his　opinion；　is　wealth。
  ERASISTRATUS：　　Indeed；　Socrates；　I　have　no　notion　about　wealth　beyond　that
  which　men　commonly　have。　　I　suppose　that　wealth　is　a　quantity　of　money
  （compare　Arist。　Pol。）；　and　this；　I　imagine；　would　also　be　Critias'
  definition。
  SOCRATES：　　Then　now　we　have　to　consider；　What　is　money？　　Or　else　later　on
  we　shall　be　found　to　differ　about　the　question。　　For　instance；　the
  Carthaginians　use　money　of　this　sort。　　Something　which　is　about　the　size　of
  a　stater　is　tied　up　in　a　small　piece　of　leather：　　what　it　is；　no　one　knows
  but　the　makers。　　A　seal　is　next　set　upon　the　leather；　which　then　passes
  into　circulation；　and　he　who　has　the　largest　number　of　such　pieces　is
  esteemed　the　richest　and　best　off。　　And　yet　if　any　one　among　us　had　a　mass
  of　such　coins　he　would　be　no　wealthier　than　if　he　had　so　many　pebbles　from
  the　mountain。　　At　Lacedaemon；　again；　they　use　iron　by　weight　which　has　been
  rendered　useless：　　and　he　who　has　the　greatest　mass　of　such　iron　is　thought
  to　be　the　richest；　although　elsewhere　it　has　no　value。　　In　Ethiopia
  engraved　stones　are　employed；　of　which　a　Lacedaemonian　could　make　no　use。
  Once　more；　among　the　Nomad　Scythians　a　man　who　owned　the　house　of　Polytion
  would　not　be　thought　richer　than　one　who　possessed　Mount　Lycabettus　among
  ourselves。　　And　clearly　those　things　cannot　all　be　regarded　as　possessions；
  for　in　some　cases　the　possessors　would　appear　none　the　richer　thereby：
  but；　as　I　was　saying；　some　one　of　them　is　thought　in　one　place　to　be　money；
  and　the　possessors　of　it　are　the　wealthy；　whereas　in　some　other　place　it　is
  not　money；　and　the　ownership　of　it　does　not　confer　wealth；　just　as　the
  standard　of　morals　varies；　and　what　is　honourable　to　some　men　is
  dishonourable　to　others。　　And　if　we　wish　to　enquire　why　a　house　is　valuable
  to　us　but　not　to　the　Scythians；　or　why　the　Carthaginians　value　leather
  which　is　worthless　to　us；　or　the　Lacedaemonians　find　wealth　in　iron　and　we
  do　not；　can　we　not　get　an　answer　in　some　such　way　as　this：　　Would　an
  Athenian；　who　had　a　thousand　talents　weight　of　the　stones　which　lie　about
  in　the　Agora　and　which　we　do　not　employ　for　any　purpose；　be　thought　to　be
  any　the　richer？
  ERASISTRATUS：　　He　certainly　would　not　appear　so　to　me。
  SOCRATES：　　But　if　he　possessed　a　thousand　talents　weight　of　some　precious
  stone；　we　should　say　that　he　was　very　rich？
  ERASISTRATUS：　　Of　course。
  SOCRATES：　　The　reason　is　that　the　one　is　useless　and　the　other　useful？
  ERASISTRATUS：　　Yes。
  SOCRATES：　　And　in　the　same　way　among　the　Scythians　a　house　has　no　value
  because　they　have　no　use　for　a　house；　nor　would　a　Scythian　set　so　much
  store　on　the　finest　house　in　the　world　as　on　a　leather　coat；　because　he
  could　use　the　one　and　not　the　other。　　Or　again；　the　Carthaginian　coinage　is
  not　wealth　in　our　eyes；　for　we　could　not　employ　it；　as　we　can　silver；　to
  procure　what　we　need；　and　therefore　it　is　of　no　use　to　us。
  ERASISTRATUS：　　True。
  SOCRATES：　　What　is　useful　to　us；　then；　is　wealth；　and　what　is　useless　to　us
  is　not　wealth？
  But　how　do　you　mean；　Socrates？　said　Eryxias；　interrupting。　　Do　we　not
  employ　in　our　intercourse　with　one　another　speech　and　violence　（？）　and
  various　other　things？　　These　are　useful　and　yet　they　are　not　wealth。
  SOCRATES：　　Clearly　we　have　not　yet　answered　the　question；　What　is　wealth？
  That　wealth　must　be　useful；　to　be　wealth　at　all；thus　much　is　acknowledged
  by　every　one。　　But　what　particular　thing　is　wealth；　if　not　all　things？　　Let
  us　pursue　the　argument　in　another　way；　and　then　we　may　perhaps　find　what　we
  are　seeking。　　What　is　the　use　of　wealth；　and　for　what　purpose　has　the
  possession　of　riches　been　invented；in　the　sense；　I　mean；　in　which　drugs
  have　been　discovered　for　the　cure　of　disease？　　Perhaps　in　this　way　we　may
  throw　some　light　on　the