obedience to the laws.[5] Such is the character of the Xenophontic debate. [Footnote 3: Xenoph. Mem. iv. 4, 12-25.] [Footnote 4: Compare the puzzling questions which Alkibiades when a youth is reported to have addressed to Perikles, and which he must unquestionably have heard from Sokrates himself, respecting the meaning of the word [Greek: No/mos] (Xen. Mem. i. 2, 42). All the difficulties in determining the definition of [Greek: No/mos], occur also in determining that of [Greek: No/mimon], which includes both Jus Scriptum and Jus Moribus Receptum.] [Footnote 5: Xen. Mem. iv. 4, 15.] [Side-note: Opening of the Hippias Major--Hippias describes the successful circuit which he had made through Greece, and the renown as well as the gain acquired by his lectures.] Here, in the beginning of the Hippias Major, the Platonic Sokrates remarks that Hippias has been long absent from Athens: which absence, the latter explains, by saying that he has visited many cities in Greece, giving lectures with great success, and receiving high pay: and that especially he has often visited Sparta, partly to give lectures, but partly also to transact diplomatic business for his countrymen the Eleians, who trusted him more than any one else for such duties. His lectures (he says) were eminently instructive and valuable for the training of youth: moreover they were so generally approved, that even from a small Sicilian town called Inykus, he obtained a considerable sum in fees. [Side-note: Hippias had met with no success at Sparta. Why the Spartans did not admit his instructions--their law forbids.]