_Sokr._--Now let me ask you. You said that it was discreditable for the philosopher, when in company with a physician or any other craftsman talking about matters of his own craft, not to be able to follow what he said and comment upon it. Would it not also be discreditable to the philosopher, when listening to any king, judge, or house-master, about professional affairs, not to be able to understand and comment? _Erast._--Assuredly it would be most discreditable upon matters of such grave moment. _Sokr._--Shall we say then, that upon these matters also, as well as all others, the philosopher ought to be a Pentathlus or second-rate performer, useless so long as the special craftsman is at hand? or shall we not rather affirm, that he must not confide his own house to any one else, nor be the second-best within it, but must himself judge and punish rightly, if his house is to be well administered? _Erast._--That too I admit.[20] _Sokr._--Farther, if his friends shall entrust to him the arbitration of their disputes,--if the city shall command him to act as Dikast or to settle any difficulty,--in those cases also it will be disgraceful for him to stand second or third, and not to be first-rate? _Erast._--I think it will be. _Sokr._--You see then, my friend, philosophy is something very different from much learning and acquaintance with multifarious arts or sciences.[21] [Footnote 20: Plato, Erast. 138 E. [Greek: Po/teron ou)=n kai\ peri\ tau=ta le/gômen, pe/ntathlon au)to\n dei=n ei)=nai kai\ u(/pakron, ta\ deuterei=a e)/chonta pa/ntôn, to\n philo/sophon, kai\ a)chrei=on ei)=nai, e(/ôs a)\n tou/tôn tis ê)=|? ê)\ prô=ton me\n tê\n au(tou= oi)ki/an ou)k a)llô| e)pitrepte/on ou)de ta\ deuterei=a e)n tou/tô| e(kte/on, a)ll' au)to\n kolaste/on dika/zonta o)rthô=s, ei) me/llei eu)= oi)kei=sthai au)tou= ê( oi)ki/a?]] [Footnote 21: Plato, Erast. 139 A. [Greek: Pollou= a)/ra dei= ê(mi=n, ô)= be/ltiste, to\ philosophei=n poluma/theia/ te ei)=nai kai\ ê( peri\ ta\s te/chnas pragmatei/a.]] [Side-note: Close of the dialogue--humiliation of the literary Erastes.] Upon my saying this (so Sokrates concludes his recital of the conversation) the literary one of the two rivals was ashamed and held his peace; while the gymnastic rival declared that I was in the right, and the other hearers also commended what I had said. * * * * * [Side-note: Remarks--animated manner of the dialogue.] The antithesis between the philo-gymnast, hater of philosophy,--and the enthusiastic admirer of philosophy, who nevertheless cannot explain what it is--gives much point and vivacity to this short dialogue. This last person is exhibited as somewhat presumptuous and confident; thus affording a sort of excuse for the humiliating cross-examination put upon him by Sokrates to the satisfaction of his stupid rival. Moreover, the dramatic introduction is full of animation, like that of the Charmidês and Lysis.