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 by the Sophists; when men in the very exuberance of thought, like the Euphuists in the Elizabethan age, fenced with sharp sayings—taking, as here, some well-known text from a poet, illustrating its meaning, and using it to point a moral, like a preacher in a modern pulpit.

But this criticism is admitted by both sides to be a somewhat commonplace amusement. To quote from the poets, says Socrates, with some sarcasm, especially when they are not present to tell us what they really meant, is a mere waste of time; it is like listening to a flute-girl after dinner, and betrays a dearth of invention on the part of the company. So the original argument on the plurality of Virtue is resumed; and it is proved, to the satisfaction at least of one disputant, that knowledge is not only a power in itself, but is also the main element in every virtue; and that even if pleasure were the rule of life—which it is not—still knowledge would be required to strike the balance between pleasure and pain.

Among the professors of the day none was more distinguished than Gorgias of Leontini, who came as an ambassador to Athens to obtain her aid against Syracuse before the great Sicilian war. His doctrines resulted in utter Nihilism. Nothing (he said) exists; if anything existed, it could not be known; and, even if it could be known, such knowledge could not be imparted. In this Dialogue he is the guest of Callicles, an accomplished Athenian gentleman; and he is