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become good and wise：if； at least； things are good to the good and wise
and evil to the evil。 But in that case； if virtue is acquired by instruction；
it would appear that you only pray to be taught what you do not know。
Hereupon I said to Prodicus that it was no misfortune to him if he had
been proved to be in error in supposing that the Gods immediately granted
to us whatever we asked：if； I added； whenever you go up to the
Acropolis you earnestly entreat the Gods to grant you good things；
although you know not whether they can yield your request； it is as though
you went to the doors of the grammarian and begged him； although you
had never made a study of the art； to give you a knowledge of grammar
which would enable you forthwith to do the business of a grammarian。
While I was speaking； Prodicus was preparing to retaliate upon his
youthful assailant； intending to employ the argument of which you have
just made use； for he was annoyed to have it supposed that he offered a
vain prayer to the Gods。 But the master of the gymnasium came to him
and begged him to leave because he was teaching the youths doctrines
which were unsuited to them； and therefore bad for them。
I have told you this because I want you to understand how men are
circumstanced in regard to philosophy。 Had Prodicus been present and
said what you have said； the audience would have thought him raving； and
he would have been ejected from the gymnasium。 But you have argued
so excellently well that you have not only persuaded your hearers； but
have brought your opponent to an agreement。 For just as in the law
courts； if two witnesses testify to the same fact； one of whom seems to be
an honest fellow and the other a rogue； the testimony of the rogue often
has the contrary effect on the judges' minds to what he intended； while the
same evidence if given by the honest man at once strikes them as perfectly
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true。 And probably the audience have something of the same feeling about
yourself and Prodicus； they think him a Sophist and a braggart； and regard
you as a gentleman of courtesy and worth。 For they do not pay attention
to the argument so much as to the character of the speaker。
But truly； Socrates； said Erasistratus； though you may be joking；
Critias does seem to me to be saying something which is of weight。
SOCRATES： I am in profound earnest； I assure you。 But why； as
you have begun your argument so prettily； do you not go on with the rest？
There is still something lacking； now you have agreed that （wealth） is a
good to some and an evil to others。 It remains to enquire what
constitutes wealth； for unless you know this； you cannot possibly come to
an understanding as to whether it is a good or an evil。 I am ready to
assist you in the enquiry to the utmost of my power： but first let him who
affirms that riches are a good； tell us what； in his opinion； is wealth。
ERASISTRATUS： Indeed； Socrates； I have no notion about wealth
beyond that which men commonly have。 I suppose that wealth is a
quantity of money （compare Arist。 Pol。）； and this； I imagine； would also be
Critias' definition。
SOCRATES： Then now we have to consider； What is money？ Or
else later on we shall be found to differ about the question。 For instance；
the Carthaginians use money of this sort。 Something which is about the
size of a stater is tied up in a small piece of leather： what it is； no one
knows but the makers。 A seal is next set upon the leather； which then
passes into circulation； and he who has the largest number of such pieces
is esteemed the richest and best off。 And yet if any one among us had a
mass of such coins he would be no wealthier than if he had so many
pebbles from the mountain。 At Lacedaemon； again； they use iron by
weight which has been rendered useless： and he who has the greatest
mass of such iron is thought to be the richest； although elsewhere it has no
value。 In Ethiopia engraved stones are employed； of which a
Lacedaemonian could make no use。 Once more； among the Nomad
Scythians a man who owned the house of Polytion would not be thought
richer than one who possessed Mount Lycabettus among ourselves。 And
clearly those things cannot all be regarded as possessions； for in some
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cases the possessors would appear none the richer thereby： but； as I was
saying； some one of them is thought in one place to be money； and the
possessors of it are the wealthy； whereas in some other place it is not
money； and the ownership of it does not confer wealth； just as the standard
of morals varies； and what is honourable to some men is dishonourable to
others。 And if we wish to enquire why a house is valuable to us but not
to the Scythians； or why the Carthaginians value leather which is
worthless to us； or the Lacedaemonians find wealth in iron and we do not；
can we not get an answer in some such way as this： Would an Athenian；
who had a thousand talents weight of the stones which lie about in the
Agora and which we do not employ for any purpose； be thought to be any
the richer？
ERASISTRATUS： He certainly would not appear so to me。
SOCRATES： But if he possessed a thousand talents weight of some
precious stone； we should say that he was very rich？
ERASISTRATUS： Of course。
SOCRATES： The reason is that the one is useless and the other
useful？
ERASISTRATUS： Yes。
SOCRATES： And in the same way among the Scythians a house has
no value because they have no use for a house； nor would a Scythian set so
much store on the finest house in the world as on a leather coat； because
he could use the one and not the other。 Or again； the Carthaginian
coinage is not wealth in our eyes； for we could not employ it； as we can
silver； to procure what we n