Again, each several thing has only one contrary; for instance, strength is contrary to weakness, swiftness to slowness, ugliness to beauty, evil to good; in the same way each virtue must have its contrary. This being granted, Protagoras is led to admit that folly is contrary to temperance, and also to wisdom; but in that case wisdom and temperance cannot be different from each other, as was before stated, but must be one and the same thing. A similar course of enquiry is instituted by Socrates, in order to shew that justice and prudence likewise are one and the same, but the impatience of Protagoras at finding himself driven to repeated admissions which contradict the theory with which he set out, interrupts the discussion; at length, however, the breach is repaired by the interference of the company, and it is agreed that each shall question the other in turn. Protagoras begins by getting Socrates to allow that an ode of Simonides is beautiful, but that it cannot be beautiful if the poet contradicts himself. He then shews that in one part of the ode it is said “that to become a good man is difficult,” and in another part, “that he is not pleased with the saying of Pittacus, where he says that it is difficult to continue to be good.” Socrates, however, justifies the opinion he had expressed by a minute and subtle examination of the object the poet had in view in composing the ode[91]. ----- Footnote 89: § 30-39. Footnote 90: § 40-56 Footnote 91: § 57-90. ----- Having concluded his criticism of the ode, Socrates is anxious to bring back the discussion to the original subject, and having with difficulty prevailed on Protagoras to consent to this, repeats the question with which they set out, which was to this effect: whether wisdom, temperance, courage, justice, and holiness are five parts of virtue, differing from each other as the parts of the face do? Protagoras answers that they all are parts of virtue, four of them very like each other, but the fifth, courage, very different from all the rest. But this distinction Socrates overthrows as follows: you admit that the courageous are daring; but they who, like divers, are bold in a matter in which they are skilled are commended as courageous, whereas they who are unskilled and yet bold are not courageous but mad; so that according to this reasoning wisdom and courage are the same. Protagoras, however, tries to avoid this conclusion by saying that Socrates has mis-stated his former admission, for that he allowed only that the courageous are bold, not that the bold are courageous. But Socrates, with a view more certainly to convict his opponent of error, changes his ground, and asks whether all pleasant things are good, and all painful things evil? Protagoras is in doubt what answer to give; Socrates, therefore, shews that pleasure is in itself a good, but that men mistake as to what things are pleasant; for knowledge alone ought to govern man, and if a