Many other questions are put to him, tending to probe his self-knowledge, and in the end he is brought to the conclusion that perhaps he had better hold his tongue, for it seems he knows nothing at all. And so he went away deeply despondent, despising himself as an absolute dolt. "Now many," adds Xenophon, "when brought into this condition by Socrates, never came near him again. But Euthydemus concluded that his only hope of ever being worth anything was in seeing as much of Socrates as he could, and so he never quitted his side as long as he had a chance, but tried to follow his mode of living. And Socrates, when he perceived this to be his temper, no longer tormented him, but sought with all simplicity and clearness to {120} show him what he deemed it best for him to do and think." Was this cross-examination mere 'tormenting' with a purpose, or can we discover underlying it any hint of what Socrates deemed to be the truth about justice? Let us note that throughout he is in search of a _definition_, but that as soon as any attempt is made to define or classify any particular type of action as just or unjust, _special circumstances_ are suggested which overturn the classification. Let us note further that while the immediate result is apparently only to confuse, the remoter but more permanent result is to raise a suspicion of any hard and fast definitions, and to suggest that there is something deeper in life than language is adequate to express, a 'law in the members,' a living principle for good, which transcends forms and maxims, and which alone gives real value to acts. Note further the suggestion that this living principle has a character analogous to the knowledge or skill of an accomplished artificer; it has relation on the one hand to law, as a principle binding on the individual, it has relation on the other hand to _utility_, as expressing itself, not in words, but in acts beneficial to those concerned. Hence the Socratic formula, Justice is equivalent to the _Lawful_ on the one hand, to the _Useful_ on the other. {121} Socrates had thus solved by anticipation the apparently never-ending controversy about morality. Is it a matter imposed by God upon the heart and conscience of each individual? Is it dictated by the general sense of the community? Is it the product of Utility? The Socratic answer would be that it is all three, and that all three mean ultimately the same thing. What God prescribes is what man when he is truly man desires; and what God prescribes and man desires is that which is good and useful for man. It is not a matter for verbal definition but for vital realisation; the true morality is that which _works_; the ideally desirable, is ultimately the only possible, course of action, for all violations of it are ultimately suicidal.