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others would say； as Hesiod says；
On the one hand； hardly can a man become good；
For the gods have made virtue the reward of toil；
But on the other hand； when you have climbed the height；
Then； to retain virtue； however difficult the acquisition； is easy。
Prodicus heard and approved； but Protagoras said： Your correction；
Socrates； involves a greater error than is contained in the sentence
which you are correcting。
Alas！ I said； Protagoras； then I am a sorry physician； and do but
aggravate a disorder which I am seeking to cure。
Such is the fact； he said。
How so？ I asked。
The poet； he replied； could never have made such a mistake as to say
that virtue； which in the opinion of all men is the hardest of all
things； can be easily retained。
Well； I said； and how fortunate are we in having Prodicus among
us； at the right moment； for he has a wisdom； Protagoras； which； as
I imagine； is more than human and of very ancient date； and may be
as old as Simonides or even older。 Learned as you are in many
things； you appear to know nothing of this； but I know； for I am a
disciple of his。 And now； if I am not mistaken； you do not
understand the word 〃hard〃 （chalepon） in the sense which Simonides
intended； and I must correct you； as Prodicus corrects me when I use
the word 〃awful〃 （deinon） as a term of praise。 If I say that
Protagoras or any one else is an 〃awfully〃 wise man； he asks me if I
am not ashamed of calling that which is good 〃awful〃； and then he
explains to me that the term 〃awful〃 is always taken in a bad sense；
and that no one speaks of being 〃awfully〃 healthy or wealthy； or
〃awful〃 peace； but of 〃awful〃 disease； 〃awful〃 war； 〃awful〃 poverty；
meaning by the term 〃awful；〃 evil。 And I think that Simonides and
his countrymen the Ceans； when they spoke of 〃hard〃 meant 〃evil；〃 or
something which you do not understand。 Let us ask Prodicus； for he
ought to be able to answer questions about the dialect of Simonides。
What did he mean； Prodicus； by the term 〃hard？〃
Evil； said Prodicus。
And therefore； I said； Prodicus； he blames Pittacus for saying；
〃Hard is the good；〃 just as if that were equivalent to saying； Evil is
the good。
Yes； he said； that was certainly his meaning； and he is twitting
Pittacus with ignorance of the use of terms； which in a Lesbian； who
has been accustomed to speak a barbarous language； is natural。
Do you hear； Protagoras； I asked； what our friend Prodicus is
saying？ And have you an answer for him？
You are entirely mistaken； Prodicus； said Protagoras； and I know
very well that Simonides in using the word 〃hard〃 meant what all of us
mean； not evil； but that which is not easy…that which takes a great
deal of trouble： of this I am positive。
I said： I also incline to believe； Protagoras； that this was the
meaning of Simonides； of which our friend Prodicus was very well
aware； but he thought that he would make fun； and try if you could
maintain your thesis； for that Simonides could never have meant the
other is clearly proved by the context； in which he says that God only
has this gift。 Now he cannot surely mean to say that to be good is
evil； when he afterwards proceeds to say that God only has this
gift； and that this is the attribute of him and of no other。 For if
this be his meaning； Prodicus would impute to Simonides a character of
recklessness which is very unlike his countrymen。 And I should like to
tell you； I said； what I imagine to be the real meaning of Simonides
in this poem； if you will test what； in your way of speaking； would be
called my skill in poetry； or if you would rather； I will be the
listener。
To this proposal Protagoras replied： As you please；…and Hippias；
Prodicus； and the others told me by all means to do as I proposed。
Then now； I said； I will endeavour to explain to you my opinion
about this poem of Simonides。 There is a very ancient philosophy which
is more cultivated in Crete and Lacedaemon than in any other part of
Hellas； and there are more philosophers in those countries than
anywhere else in the world。 This； however； is a secret which the
Lacedaemonians deny； and they pretend to be ignorant； just because
they do not wish to have it thought that they rule the world by
wisdom； like the Sophists of whom Protagoras was speaking； and not
by valour of arms； considering that if the reason of their superiority
were disclosed； all men would be practising their wisdom。 And this
secret of theirs has never been discovered by the imitators of
Lacedaemonian fashions in other cities； who go about with their ears
bruised in imitation of them； and have the caestus bound on their
arms； and are always in training； and wear short cloaks； for they
imagine that these are the practices which have enabled the
Lacedaemonians to conquer the other Hellenes。 Now when the
Lacedaemonians want to unbend and hold free conversation with their
wise men； and are no longer satisfied with mere secret intercourse；
they drive out all these laconizers； and any other foreigners who
may happen to be in their country； and they hold a philosophical
seance unknown to strangers； and they themselves forbid their young
men to go out into other cities…in this they are like the Cretans…in
order that they may not unlearn the lessons which they have taught
them。 And in Lacedaemon and Crete not only men but also women have a
pride in their high cultivation。 And hereby you may know that I am
right in attributing to the Lacedaemonians this excellence in
philosophy and speculation： If a man converses with the most
ordinary Lacedaemonian； he will find him seldom good for much in
general conversation； but at any point in the discourse he will be
darting out some notable saying； terse and full of meaning； with
unerring aim； and the person with whom he is talking seems to be
like a child in his hands。 And many of our own age and of former
ages have noted that the true Lacedaemonian type of character has
the love of philosophy even stronger than the love of gymnastics； they
are conscious that only a perfectly educated man is capable of
uttering such expressions。 Such were Thales of Miletus； and Pittacus
of Mitylene； and Bias of Priene； and our own Solon； and Cleobulus
the Lindian； and Myson the Chenian； and seventh in the catalogue of
wise men was the Lacedaemonian Chilo。 All these were lovers and
emulators and disciples of the culture of the Lacedaemonians； and
any one may perceive that their wisdom was of this character；
consisting of short memorable sentences； which they severally uttered。
And they met together and dedicated in the temple of Apollo at Delphi；
as the first…fruits of their wisdom； the far…famed inscriptions； which
are in all men's mouths…〃Know thyself；〃 an