Come, my friend, and tell me, your purchaser, what sort of person you are, and, to begin with, whether it is not an affliction to you to be sold and in slavery.

Not at all; for those things are not under our control, and what is not under our control is therefore indifferent.

I don't understand just what you mean.

What, do you not understand that in such matters some things are preferred and some again rejected?

I don't understand even yet.

Naturally, for you are not accustomed to our terminology, nor have you the perceptive imagination. But the virtuous man, he who has mastered logical theory, knows not only these things, but also the nature of an accident and a secondary accident, and how much difference there is between them.

In the name of wisdom, kindly take the trouble to tell me this, too: what accidents and secondary accidents are. I am indescribably impressed by the roll of the words.

No trouble at all. If a lame man, stumbling with that lame foot itself against a stone gets unexpectedly hurt, this man's lameness is evidently a primary accident to which he adds a secondary accident in the way of the wound.

What else, now, do you claim to know?

How clever!

The meshes of argument wherewith I trip up my interlocutors and block their passage and reduce them to silence by actually muzzling them. The name of this faculty is the famous syllogism.

By Herkules, it is an irresistible, mighty weapon, from your description.

I will give you a specimen. Have you a child?

Certainly.

If a crocodile should manage to snatch it, finding it wandering too near the river, and if, then, he should promise to restore it if you could tell him truly whether he had determined to give it back or not, what would you tell him he had in mind?

That is a difficult question, for I do not see which answer would be the more likely to get the child back. But do you, in Heaven's name, answer for me, and save my child before he eats him.

Never fear, I will teach you other things still more surprising.

What sort of things?

The Reaper, the Master, and, above all, the Elektra, and the Veiled.

What do you mean by the "Veiled," or the "Elektra?"

Elektra is that famous person, the daughter of Agamemnon, who at the same moment knows a thing and does not know it; for when Orestes stands beside her, still incognito, she knows, indeed, that Orestes is her brother, but that this is Orestes she does not know. And I will tell you about the "Veiled," too, a most extraordinary figure. Answer me, do you know your father?

Yes.

Well, then, if I present some veiled person to you and ask whether you know him, what would you say?

That I do not, of course.

And yet this very person was your father! Therefore, if you do not know him, it is plain you do not know your father.

Not at all, for if I unveil him I shall know the truth. However, what is the object of your philosophy? What do you do when you have reached the pinnacle of virtue?

I shall then be occupied with the first things in the order of nature-riches, I mean, and health, and such like things. But before that one must needs toil much, sharpening his sight on books in fine print, taking notes, and filling himself with solecisms aand uncouth phrases. Most important of all, it is not permitted to become a sage until you have drunk hellebore three times in succession.

This is all very noble in you and extremely manly. But what are we to say when a man, who has already drunk the hellebore and arrived at virtue, turns money - lender at fifty per cent., for I see this belongs to your principles too?

By all means. The sage is the only man fit to lend money; for since ratiocination is his peculiar function, and calculating ratios and per cents. seems to be the next thing to ratiocinating, it follows from these premises that the special business of the good man alone is to get not only simple interest like other people, but compound. For you know there are two sorts of interest, one sort coming first, and the other second, as it were the offspring of the first, and of course you see what the syllogism has to say about it if he gets the simple interest, he will also get the compound, but he does get the simple interest, therefore he will also get the compound.

And must we say the same of the fees you take for imparting your wisdom to young men? Is it clear that the good man alone will make money out of his virtue?

You grasp the idea. It is not on my own account that I take fees, but for the good of the giver himself. For since one party in a transaction must give and the other receive, I train myself to receive and my pupil to give.

It ought to be the other way about. The young man ought to receive, and you, who alone are rich, to give out.

You are chaffing, fellow; but be careful lest I let fly at you with the apodeiktic syllogism.

What are the frightful effects of the weapon?

Embarrassment, silence, confusion of mind.

If you like, I will give you an extreme example, and prove in a twinkling that you are a stone.

How a stone? You do not look to me like Perseus with the Gorgon's head, my friend.

This is the way. Is the stone a body?

Yes.

Well, is not a living creature a body?

Yes.

But you are a living creature?

Certainly, I have that appearance.

Then you are a stone, for you are a body.

Heaven forbid! In Zeus' name, release me and make me a man again!

That is easy; be a man once more. For, tell me, is every body a living creature?

No.

Well, is a stone a living creature?

No.

But you are a body?

Yes.

And being a body you are a living creature?

Yes.

Then you are not a stone, because you are a living creature.

Thank you. My legs were getting lifeless already and stiff, like Niobe's. But I am certainly going to buy you. What is his price?

Two hundred and forty dollars.

Here it is.

Are you the sole purchaser?

Dear me, no. All these people are with me.

There are plenty of them, and strong in the shoulder. They are fit for "the Mower."