Cri. Who was it, Socrates, that you were talking with yesterday at the Lyceum? Why, there was such a crowd standing about you that when I came up in the hope of listening I could hear nothing distinctly: still, by craning over I got a glimpse, and it appeared to me that it was a stranger with whom you were talking. Who was he? Soc. About which are you asking, Crito? There were two of them, not one. Cri. The man whom I mean was sitting next but one to you, on your right: between you was Axiochus’ boy; and he, Socrates, seemed to me to have grown a great deal, so as to look almost the same age as my Critobulus, who is rather puny whereas this boy has come on finely, and has a noble air about him. Soc. Euthydemus is the person to whom you refer, Crito, and the one sitting on my left was his brother, Dionysodorus. He too takes part in our discussions. Cri. Neither of them is known to me, Socrates. A pair of fresh additions, I suppose, to our sophists. Where do they hail from, and what science do they profess? Soc. By birth I believe they belong to these parts, that is to say, Chios ; they went out as colonists to Thurii , but have been exiled thence and have spent a good many years now in various parts of this country. As to what you ask of their profession, it is a wonderful one, Crito. These two men are absolutely omniscient: I never knew before what all-round sportsmen The phrase refers especially to a very vigorous sport which combined wrestling and boxing. were. They are a pair of regular all-round fighters—not in the style of the famous all-round athletes, the two brothers of Acamania; they could fight with their bodies only. But these two, in the first place, are most formidable in body and in fight against all comers Soc. —for they are not only well skilled themselves in fighting under arms, 

 but are able to impart that skill, for a fee, to another; and further, they are most competent also to fight the battle of the law-courts and teach others how to speak, or to have composed for them, such speeches as may win their suits. Formerly they had merely some ability for this; but now they have put the finishing touch to their skill as all-round sportsmen. The one feat of fighting yet unperformed by them they have now accomplished, so that nobody dares stand up to them for a moment; such a faculty they have acquired for wielding words as their weapons and confuting any argument as readily if it be true as if it be false. And so I, Crito, am minded to place myself in these two gentlemen’s hands; for they say it would take them but a little while to make anyone else clever in just the same way. Cri. What, Socrates! Are you not afraid, at your time of life, that you may be too old for that now? Soc. Not at all, Crito: I have enough proof and reassurance to the contrary. These same two persons were little less than old men at the time of their taking up this science, which I desire to have, of disputation. Last year, or the year before, they were as yet without their science. The only thing I am afraid of is that I may bring the same disgrace upon our two visitors as upon Connus, son of Metrobius, the harper, who is still trying to teach me the harp; so that the boys who go to his lessons with me make fun of me and call Connus the gaffers’ master. This makes me fear that someone may make the same reproach to the two strangers; and, for aught I know, their dread of this very thing may make them unwilling to accept me. So, Crito, just as in the other case I have persuaded some elderly men to come and have lessons with me, in this affair I am going to try and persuade another set. Now you, I am sure, will come with me to school; and we will take your sons as a bait to entice them, for I have no doubt that the attraction of these young fellows will make them include us also in the class. Cri. I have no objection, Socrates, if you think fit to do so. But first you must explain to me what is the science these men profess, that I may know what it is we are going to learn. Soc. You shall be told at once; for I cannot plead that I did not give them my attention, since I not only attended closely but remember and will try to expound the whole thing from the beginning. By some providence I chanced to be sitting in the place where you saw me, in the undressing-room, This gymnasium (the Lyceum) was a public one, open to persons of all ages, and was a common resort of Socrates and the sophists. alone, and was just intending to get up and go; but the moment I did so, there came my wonted spiritual sign. Socrates believed that his conduct was occasionally guided by a spiritual voice or sign peculiar to himself. By Plato’s account it was always negative, but the present instance shows how Xenophon might have some reason for saying that it was sometimes positive. Soc. So I sat down again, and after a little while these two persons entered—Euthydemus and Dionysodorus—and accompanying them, quite a number, as it seemed to me, of their pupils: the two men came in and began walking round inside the cloister. The cloister ran round the central open court, and was reached by passing through the undressing-room. Hardly had they taken two or three turns, when in stepped Cleinias, who you say has come on so much, and you are right: behind him was a whole troop of lovers, and among them Ctesippus, a young fellow from Paeania, of gentle birth and breeding, except for a certain insolence of youth. So when Cleinias as he entered caught sight of me sitting there alone, he came straight across and sat beside me on my right, just as you say. Dionysodorus and Euthydemus, when they saw him, stood at first talking with each other, and casting an occasional glance at us—for my attention was fixed on them—but then one of them, Euthydemus, took a seat by the youth, and the other next to me on my left; the rest, where each happened to find one. So I greeted the two brothers, as not having seen them for some time; after that I said to Cleinias: My dear Cleinias, these two men, you know, are skilled not in little things, but in great. For they understand all about war, that is, as much as is needful for him who is to be a good general; both the tactics and the strategy of armies, and all the teaching of troops under arms; and they can also enable one to get redress in the law courts for a wrong that one may have suffered. 
					 When I had said this, I saw they despised me for it, and they both laughed, looking at each other; then Euthydemus said: No, no, Socrates, we do not make those matters our business now; we deal with them as diversions. 
					 At this I wondered and said: Your business must be a fine one, if such great matters are indeed diversions to you; so I beseech you, tell me what this fine business is. 
					 Virtue, Socrates , he replied, is what we deem ourselves able to purvey in a pre-eminently excellent and speedy manner. 
					 
					 Good heavens, I exclaimed, a mighty affair indeed! Where did you have the luck to pick it up? I was still considering you, as I remarked just now, to be chiefly skilled in fighting under arms, and so spoke of you in those terms: for when you visited, our city before, this, I recollect, was the profession you made. Soc. But if you now in truth possess this other knowledge, have mercy—you see I address you just as though you were a couple of gods, beseeching you to forgive my former remarks. 

 But make sure, Euthydemus and Dionysodorus, that you spoke the truth: for the vastness of your promise gives me some excuse for disbelieving.

 You may be sure, Socrates, they replied, it is as we say. 

 Then I congratulate you on your acquisition far more than I do the great king on his empire: only tell me whether you intend to exhibit this science of yours, or what you have determined to do.

 We are here for the very purpose, Socrates, of exhibiting and expounding it to anyone who wishes to learn. 

 Well, I guarantee that all who do not possess it will wish to—myself to begin with, then Cleinias here and, besides us, Ctesippus and all these others, I said, showing him the lovers of Cleinias, who were by this time standing about us. For Ctesippus, as it happened, was sitting some way from Cleinias, I noticed; and by chance, as Euthydemus leant forward in talking to me he obscured Ctesipus’ view of Cleinias, who was between us. Then Ctesippus, desiring to gaze on his favorite and being also an eager listener, led the way by jumping up and placing himself opposite us; and this made the others, on seeing what he did, stand around us, both Cleinias’ lovers and the followers of Euthydemus and Dionysodorus. Pointing to these, I told Euthydemus that they were all ready to learn; to which Ctesippus assented with great eagerness, and so did the rest; and they all joined in urging the two men to exhibit the power of their wisdom.

 On this I remarked: My good Euthydemus and Dionysodorus, you must do your very best to gratify my friends and, for my sake also, to give us an exhibition. To do it in full, of course, would obviously be a lengthy performance: but tell me one thing—will you be able to make a good man of him only who is already convinced that he should learn of you, or of him also who is not yet so convinced, owing to an absolute disbelief that virtue is a thing that can be learnt or that you are teachers of it? Come now, is it the business of this same art to persuade such a man that virtue is teachable and that you are the men of whom one may best learn it, or does this need some other art?

 No, this same one can do it, Socrates, said Dionysodorus. Soc. Then you two, Dionysodorus, I said, would be the best persons now on earth to incite one to the pursuit of knowledge 

 and the practice of virtue?

	 We think so, at least, Socrates. Well then, please defer the display of all the rest to some other occasion, I said, and exhibit this one thing. You are to persuade this young fellow here that he ought to ensue wisdom and practise virtue, and so you will oblige both me and all these present. This youth happens to be in just the sort of condition I speak of; and I and all of us here are at this moment anxious for him to become as good as possible. He is the son of Axiochus, son of the former Alcibiades, i.e. the famous Alcibiades, who died in 404 B.C. at the age of 44. The supposed time of this discussion must be a year or two before Socrates’ death ( 399 B.C.). and is own cousin to the Alcibiades that now is: his name is Cleinias. He is young; and so we have fears for him, as well one may for a young man, lest someone forestall us and turn his inclination to some other course of life, and so corrupt him. Hence your arrival now is most happy. Come now, if it is all the same to you, make trial of the lad and talk with him in our presence.

	 When I had thus spoken, in almost these very words, Euthydemus answered in a tone both manly and dashing: Oh, it is all the same to us, Socrates, provided the youth is willing to answer us. 

 Why, in fact, I said, that is just what he is used to: these people here are constantly coming to him and asking him a number of questions and debating with him, so he is a fairly fearless answerer.

	 What ensued, Crito, how am I to relate in proper style? For no slight matter it is to be able to recall in description such enormous knowledge as theirs. Consequently, like the poets, I must needs begin my narrative with an invocation of the Muses and Memory. Well, Euthydemus set to work, so far as I remember, in terms very much the same as these: Cleinias, which sort of men are the learners, the wise or the foolish? 

 At this the young man, feeling the embarrassment of the question, blushed and glanced at me in his helplessness. So I, perceiving his confusion, said: Have no fear, Cleinias; answer bravely, whichever you think it is: for perchance he is doing you the greatest service in the world.

	 Meanwhile Dionysodorus leant over a little to me, with a broad smile on his face, and whispered in my ear: Let me tell you, Socrates, beforehand that, whichever way the lad answers, he will be confuted.