Upon this point, Hippias (says Sokrates), I dissent from you entirely. I am, unhappily, a stupid person, who cannot find out the reality of things: and this appears plainly enough when I come to talk with wise men like you, for I always find myself differing from you. My only salvation consists in my earnest anxiety to put questions and learn from you, and in my gratitude for your answers and teaching. I think that those who hurt mankind, or cheat, or lie, or do wrong, _wilfully_--are better than those who do the same _unwillingly_. Sometimes, indeed, from my stupidity, the opposite view presents itself to me, and I become confused: but now, after talking with you, the fit of confidence has come round upon me again, to pronounce and characterise the persons who do wrong _unwillingly_, as worse than those who do wrong _wilfully_. I entreat you to heal this disorder of my mind. You will do me much more good than if you cured my body of a distemper. But it will be useless for you to give me one of your long discourses: for I warn you that I cannot follow it. The only way to confer upon me real service, will be to answer my questions again, as you have hitherto done. Assist me, Eudikus, in persuading Hippias to do so. Assistance from me (says Eudikus) will hardly be needed, for Hippias professed himself ready to answer any man's questions. Yes--I did so (replies Hippias)--but Sokrates always brings trouble into the debate, and proceeds like one disposed to do mischief. Eudikus repeats his request, and Hippias, in deference to him, consents to resume the task of answering.[61] [Footnote 61: Plat. Hipp. Min. 373 B.] [Side-note: Questions of Sokrates--multiplied analogies of the special arts. The unskilful artist, who runs, wrestles, or sings badly, whether he will or not, is worse than the skilful, who can sing well when he chooses, but can also sing badly when he chooses.] Sokrates then produces a string of questions, with a view to show that those who do wrong wilfully, are better than those who do wrong unwillingly. He appeals to various analogies. In running, the good runner is he who runs quickly, the bad runner is he who runs slowly. What is evil and base in running is, to run slowly. It is the good runner who does this evil wilfully: it is the bad runner who does it unwillingly.[62] The like is true about wrestling and other bodily exercises. He that is good in the body, can work either strongly or feebly,--can do either what is honourable or what is base; so that when he does what is base, he does it wilfully. But he that is bad in the body does what is base unwillingly, not being able to help it.[63] [Footnote 62: Plat. Hipp. Min. 373 D-E.] [Footnote 63: Plat. Hipp. Min. 374 B.]