in a crisis of my disorder at which those who err voluntarily appear to me better than those who err involuntarily. My present state of mind is due to our previous argument, which inclines me to believe that in general those who do wrong involuntarily are worse than those who do wrong voluntarily, and therefore I hope that you will be good to me, and not refuse to heal me; for you will do me a much greater benefit if you cure my soul of ignorance, than you would if you were to cure my body of disease. I must, however, tell you beforehand, that if you make a long oration to me you will not cure me, for I shall not be able to follow you; but if you will answer me, as you did just now, you will do me a great deal of good, and I do not think that you will be any the worse yourself. And I have some claim upon you also, O son of Apemantus, for you incited me to converse with Hippias; and now, if Hippias will not answer me, you must entreat him on my behalf. EUDICUS: But I do not think, Socrates, that Hippias will require any entreaty of mine; for he has already said that he will refuse to answer no man.--Did you not say so, Hippias? HIPPIAS: Yes, I did; but then, Eudicus, Socrates is always troublesome in an argument, and appears to be dishonest. (Compare Gorgias; Republic.) SOCRATES: Excellent Hippias, I do not do so intentionally (if I did, it would show me to be a wise man and a master of wiles, as you would argue), but unintentionally, and therefore you must pardon me; for, as you say, he who is unintentionally dishonest should be pardoned. EUDICUS: Yes, Hippias, do as he says; and for our sake, and also that you may not belie your profession, answer whatever Socrates asks you. HIPPIAS: I will answer, as you request me; and do you ask whatever you like. SOCRATES: I am very desirous, Hippias, of examining this question, as to which are the better--those who err voluntarily or involuntarily? And if you will answer me, I think that I can put you in the way of approaching the subject: You would admit, would you not, that there are good runners? HIPPIAS: Yes. SOCRATES: And there are bad runners? HIPPIAS: Yes. SOCRATES: And he who runs well is a good runner, and he who runs ill is a bad runner? HIPPIAS: Very true. SOCRATES: And he who runs slowly runs ill, and he who runs quickly runs well? HIPPIAS: Yes. SOCRATES: Then in a race, and in running, swiftness is a good, and slowness is an evil quality? HIPPIAS: To be sure. SOCRATES: Which of the two then is a better runner? He who runs slowly voluntarily, or he who runs slowly involuntarily? HIPPIAS: He who runs slowly voluntarily. SOCRATES: And is not running a species of doing? HIPPIAS: Certainly. SOCRATES: And if a species of doing, a species of action? HIPPIAS: Yes. SOCRATES: Then he who runs badly does a bad and dishonourable action in a race? HIPPIAS: Yes; a bad action, certainly. SOCRATES: And he who runs slowly runs badly? HIPPIAS: Yes.