"Beauty is either original or comparative, or, if any like the terms better, absolute or relative; only let it be observed, that by _absolute_ or _original_, is not understood any quality supposed to be in the object, which should of itself be beautiful, without relation to any mind which perceives it. For Beauty, like other names of sensible ideas, properly denotes the perception of some mind. . . . . Our inquiry is only about the qualities which are beautiful to men, or about the foundation of their sense of beauty, for (as above hinted) Beauty has always relation to the sense of some mind; and when we afterwards show how generally the objects that occur to us are beautiful, we mean that such objects are agreeable to the sense of men, &c." The same is repeated, sect. iv. p. 40; sect. vi. p. 72.] Herein we note one of the material points of disagreement between Plato and his master: for Sokrates (in the Xenophontic Memorabilia) affirms distinctly that Beauty is altogether relative to human wants and appreciations. The Real and Absolute, on the one hand, wherein alone resides truth and beauty--as against the phenomenal and relative, on the other hand, the world of illusion and meanness--this is an antithesis which we shall find often reproduced in Plato. I shall take it up more at large, when I come to discuss his argument against Protagoras in the Theætêtus. * * * * * [Side-note: Hippias Minor--characters and situation supposed.] I now come to the Lesser Hippias: in which (as we have already seen in the Greater) that Sophist is described by epithets, affirming varied and extensive accomplishments, as master of arithmetic, geometry, astronomy, poetry (especially that of Homer), legendary lore, music, metrical and rhythmical diversities, &c. His memory was prodigious, and he had even invented for himself a technical scheme for assisting memory. He had composed poems, epic, lyric, and tragic, as well as many works in prose: he was, besides, a splendid lecturer on ethical and political subjects, and professed to answer any question which might be asked. Furthermore, he was skilful in many kinds of manual dexterity: having woven his own garments, plaited his own girdle, made his own shoes, engraved his own seal-ring, and fabricated for himself a curry-comb and oil-flask.[52] Lastly, he is described as wearing fine and showy apparel. What he is made to say is rather in harmony with this last point of character, than with the preceding. He talks with silliness and presumption, so as to invite and excuse the derisory sting of Sokrates, There is a third interlocutor, Eudikus: but he says very little, and other auditors are alluded to generally, who say nothing.[53] [Footnote 52: Plato, Hipp. Minor, 368.] [Footnote 53: Plato, Hipp. Minor, 369 D, 373 B.