You prate, he said, instead of answering. But if, my good sir, you admit that I am wise, answer as I tell you. I suppose that I must obey, for you are master. Put the question. Are the things which have sense alive or lifeless? They are alive. And do you know of any word which is alive? I cannot say that I do. Then why did you ask me what sense my words had? Why, because I was stupid and made a mistake. And yet, perhaps, I was right after all in saying that words have a sense;--what do you say, wise man? If I was not in error, even you will not refute me, and all your wisdom will be non-plussed; but if I did fall into error, then again you are wrong in saying that there is no error,--and this remark was made by you not quite a year ago. I am inclined to think, however, Dionysodorus and Euthydemus, that this argument lies where it was and is not very likely to advance: even your skill in the subtleties of logic, which is really amazing, has not found out the way of throwing another and not falling yourself, now any more than of old. Ctesippus said: Men of Chios, Thurii, or however and whatever you call yourselves, I wonder at you, for you seem to have no objection to talking nonsense. Fearing that there would be high words, I again endeavoured to soothe Ctesippus, and said to him: To you, Ctesippus, I must repeat what I said before to Cleinias--that you do not understand the ways of these philosophers from abroad. They are not serious, but, like the Egyptian wizard, Proteus, they take different forms and deceive us by their enchantments: and let us, like Menelaus, refuse to let them go until they show themselves to us in earnest. When they begin to be in earnest their full beauty will appear: let us then beg and entreat and beseech them to shine forth. And I think that I had better once more exhibit the form in which I pray to behold them; it might be a guide to them. I will go on therefore where I left off, as well as I can, in the hope that I may touch their hearts and move them to pity, and that when they see me deeply serious and interested, they also may be serious. You, Cleinias, I said, shall remind me at what point we left off. Did we not agree that philosophy should be studied? and was not that our conclusion? Yes, he replied. And philosophy is the acquisition of knowledge? Yes, he said. And what knowledge ought we to acquire? May we not answer with absolute truth--A knowledge which will do us good? Certainly, he said. And should we be any the better if we went about having a knowledge of the places where most gold was hidden in the earth? Perhaps we should, he said. But have we not already proved, I said, that we should be none the better off, even if without trouble and digging all the gold which there is in the earth were ours? And if we knew how to convert stones into gold, the knowledge would be of no value to us, unless we also knew how to use the gold? Do you not remember? I said. I quite remember, he said.