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harmonies ana rhythms quite familiar to the children's souls； in order
that they may learn to be more gentle； and harmonious； and rhythmical；
and so more fitted for speech and action； for the life of man in every
part has need of harmony and rhythm。 Then they send them to the master
of gymnastic； in order that their bodies may better minister to the
virtuous mind； and that they may not be compelled through bodily
weakness to play the coward in war or on any other occasion。 This is
what is done by those who have the means； and those who have the means
are the rich； their children begin to go to school soonest and leave
off latest。 When they have done with masters； the state again
compels them to learn the laws； and live after the pattern which
they furnish； and not after their own fancies； and just as in learning
to write； the writing…master first draws lines with a style for the
use of the young beginner； and gives him the tablet and makes him
follow the lines； so the city draws the laws； which were the invention
of good lawgivers living in the olden time； these are given to the
young man； in order to guide him in his conduct whether he is
commanding or obeying； and he who transgresses them is to be
corrected； or； in other words； called to account； which is a term used
not only in your country； but also in many others； seeing that justice
calls men to account。 Now when there is all this care about virtue
private and public； why； Socrates； do you still wonder and doubt
whether virtue can be taught？ Cease to wonder； for the opposite
would be far more surprising。
But why then do the sons of good fathers often turn out ill？ There
is nothing very wonderful in this； for； as I have been saying； the
existence of a state implies that virtue is not any man's private
possession。 If so…and nothing can be truer…then I will further ask you
to imagine； as an illustration； some other pursuit or branch of
knowledge which may be assumed equally to be the condition of the
existence of a state。 Suppose that there could be no state unless we
were all flute…players； as far as each had the capacity； and everybody
was freely teaching everybody the art； both in private and public； and
reproving the bad player as freely and openly as every man now teaches
justice and the laws； not concealing them as he would conceal the
other arts； but imparting them…for all of us have a mutual interest in
the justice and virtue of one another； and this is the reason why
every one is so ready to teach justice and the laws；…suppose； I say；
that there were the same readiness and liberality among us in teaching
one another flute…playing； do you imagine； Socrates； that the sons
of good flute players would be more likely to be good than the sons of
bad ones？ I think not。 Would not their sons grow up to be
distinguished or undistinguished according to their own natural
capacities as flute…players； and the son of a good player would
often turn out to be a bad one； and the son of a bad player to be a
good one； all flute…players would be good enough in comparison of
those who were ignorant and unacquainted with the art of
flute…playing？ In like manner I would have you consider that he who
appears to you to be the worst of those who have been brought up in
laws and humanities； would appear to be a just man and a master of
justice if he were to be compared with men who had no education； or
courts of justice； or laws； or any restraints upon them which
compelled them to practise virtue…with the savages； for example；
whom the poet Pherecrates exhibited on the stage at the last year's
Lenaean festival。 If you were living among men such as the
man…haters in his Chorus； you would be only too glad to meet with
Eurybates and Phrynondas； and you would sorrowfully long to revisit
the rascality of this part of the world。 you； Socrates； are
discontented； and why？ Because all men are teachers of virtue； each
one according to his ability； and you say； Where are the teachers？ You
might as well ask； Who teaches Greek？ For of that too there will not
be any teachers found。 Or you might ask； Who is to teach the sons of
our artisans this same art which they have learned of their fathers？
He and his fellow…workmen have taught them to the best of their
ability；…but who will carry them further in their arts？ And you
would certainly have a difficulty； Socrates； in finding a teacher of
them； but there would be no difficulty in finding a teacher of those
who are wholly ignorant。 And this is true of virtue or of anything
else； if a man is better able than we are to promote virtue ever so
little； we must be content with the result。 A teacher of this sort I
believe myself to be； and above all other men to have the knowledge
which makes a man noble and good； and I give my pupils their
money's…worth； and even more； as they themselves confess。 And
therefore I have introduced the following mode of payment：…When a
man has been my pupil； if he likes he pays my price； but there is no
compulsion； and if he does not like； he has only to go into a temple
and take an oath of the value of the instructions； and he pays no more
than he declares to be their value。
Such is my Apologue； Socrates； and such is the argument by which I
endeavour to show that virtue may be taught； and that this is the
opinion of the Athenians。 And I have also attempted to show that you
are not to wonder at good fathers having bad sons； or at good sons
having bad fathers； of which the sons of Polycleitus afford an
example； who are the companions of our friends here； Paralus and
Xanthippus； but are nothing in comparison with their father； and
this is true of the sons of many other artists。 As yet I ought not
to say the same of Paralus and Xanthippus themselves； for they are
young and there is still hope of them。
Protagoras ended； and in my ear
So charming left his voice； that I the while
Thought him still speaking； still stood fixed to hear。
At length； when the truth dawned upon me； that he had really finished；
not without difficulty I began to collect myself； and looking at
Hippocrates； I said to him： O son of Apollodorus； how deeply
grateful I am to you for having brought me hither； I would not have
missed the speech of Protagoras for a great deal。 For I used to
imagine that no human care could make men good； but I know better now。
Yet I have still one very small difficulty which I am sure that
Protagoras will easily explain； as he has already explained so much。
If a man were to go and consult Pericles or any of our great
speakers about these matters； he might perhaps hear as fine a
discourse； but then when one has a question to ask of any of them；
like books； they can neither answer nor ask； and if any one challenges