But Protagoras has not yet made his defence; and already he may be heard contemptuously replying that he is not responsible for the admissions which were made by a boy, who could not foresee the coming move, and therefore had answered in a manner which enabled Socrates to raise a laugh against himself. 'But I cannot be fairly charged,' he will say, 'with an answer which I should not have given; for I never maintained that the memory of a feeling is the same as a feeling, or denied that a man might know and not know the same thing at the same time. Or, if you will have extreme precision, I say that man in different relations is many or rather infinite in number. And I challenge you, either to show that his perceptions are not individual, or that if they are, what appears to him is not what is. As to your pigs and baboons, you are yourself a pig, and you make my writings a sport of other swine. But I still affirm that man is the measure of all things, although I admit that one man may be a thousand times better than another, in proportion as he has better impressions. Neither do I deny the existence of wisdom or of the wise man. But I maintain that wisdom is a practical remedial power of turning evil into good, the bitterness of disease into the sweetness of health, and does not consist in any greater truth or superior knowledge. For the impressions of the sick are as true as the impressions of the healthy; and the sick are as wise as the healthy. Nor can any man be cured of a false opinion, for there is no such thing; but he may be cured of the evil habit which generates in him an evil opinion. This is effected in the body by the drugs of the physician, and in the soul by the words of the Sophist; and the new state or opinion is not truer, but only better than the old. And philosophers are not tadpoles, but physicians and husbandmen, who till the soil and infuse health into animals and plants, and make the good take the place of the evil, both in individuals and states. Wise and good rhetoricians make the good to appear just in states (for that is just which appears just to a state), and in return, they deserve to be well paid. And you, Socrates, whether you please or not, must continue to be a measure. This is my defence, and I must request you to meet me fairly. We are professing to reason, and not merely to dispute; and there is a great difference between reasoning and disputation. For the disputer is always seeking to trip up his opponent; and this is a mode of argument which disgusts men with philosophy as they grow older. But the reasoner is trying to understand him and to point out his errors to him, whether arising from his own or from his companion's fault; he does not argue from the customary use of names, which the vulgar pervert in all manner of ways. If you are gentle to an adversary he will follow and love you; and if defeated he will lay the blame on himself, and seek to escape from his own prejudices into philosophy. I would recommend you, Socrates, to adopt this humaner method, and to avoid captious and verbal criticisms.'
Such, Theodorus, is the very slight help which I am able to afford to your friend; had he been alive, he would have helped himself in far better style.
'You have made a most valorous defence.'
Yes; but did you observe that Protagoras bade me be serious, and complained of our getting up a laugh against him with the aid of a boy? He meant to intimate that you must take the place of Theaetetus, who may be wiser than many bearded men, but not wiser than you, Theodorus.
'The rule of the Spartan Palaestra is, Strip or depart; but you are like the giant Antaeus, and will not let me depart unless I try a fall with you.'
Yes, that is the nature of my complaint. And many a Hercules, many a Theseus mighty in deeds and words has broken my head; but I am always at this rough game. Please, then, to favour me.
'On the condition of not exceeding a single fall, I consent.'
Socrates now resumes the argument. As he is very desirous of doing justice to Protagoras, he insists on citing his own words, 'What appears to each man is to him.' And how, asks Socrates, are these words reconcileable with the fact that all mankind are agreed in thinking themselves wiser than others in some respects, and inferior to them in others? In the hour of danger they are ready to fall down and worship any one who is their superior in wisdom as if he were a god. And the world is full of men who are asking to be taught and willing to be ruled, and of other men who are willing to rule and teach them. All which implies that men do judge of one another's impressions, and think some wise and others foolish. How will Protagoras answer this argument? For he cannot say that no one deems another ignorant or mistaken. If you form a judgment, thousands and tens of thousands are ready to maintain the opposite. The multitude may not and do not agree in Protagoras' own thesis that 'Man is the measure of all things;' and then who is to decide? Upon his own showing must not his 'truth' depend on the number of suffrages, and be more or less true in proportion as he has more or fewer of them? And he must acknowledge further, that they speak truly who deny him to speak truly, which is a famous jest. And if he admits that they speak truly who deny him to speak truly, he must admit that he himself does not speak truly. But his opponents will refuse to admit this of themselves, and he must allow that they are right in their refusal. The conclusion is, that all mankind, including Protagoras himself, will deny that he speaks truly; and his truth will be true neither to himself nor to anybody else.
Theodorus is inclined to think that this is going too far. Socrates ironically replies, that he is not going beyond the truth. But if the old Protagoras could only pop his head out of the world below, he would doubtless give them both a sound castigation and be off to the shades in an instant. Seeing that he is not within call, we must examine the question for ourselves. It is clear that there are great differences in the understandings of men. Admitting, with Protagoras, that immediate sensations of hot, cold, and the like, are to each one such as they appear, yet this hypothesis cannot be extended to judgments or opinions. And even if we were to admit further, and this is the view of some who are not thorough-going followers of Protagoras, that right and wrong, holy and unholy, are to each state or individual such as they appear, still Protagoras will not venture to maintain that every man is equally the measure of expediency, or that the thing which seems is expedient to every one. But this begins a new question. 'Well, Socrates, we have plenty of leisure. Yes, we have, and, after the manner of philosophers, we are digressing; I have often observed how ridiculous this habit of theirs makes them when they appear in court. 'What do you mean?' I mean to say that a philosopher is a gentleman, but a lawyer is a servant. The one can have his talk out, and wander at will from one subject to another, as the fancy takes him; like ourselves, he may be long or short, as he pleases. But the lawyer is always in a hurry; there is the clepsydra limiting his time, and the brief limiting his topics, and his adversary is standing over him and exacting his rights. He is a servant disputing about a fellow-servant before his master, who holds the cause in his hands; the path never diverges, and often the race is for his life. Such experiences render him keen and shrewd; he learns the arts of flattery, and is perfect in the practice of crooked ways; dangers have come upon him too soon, when the tenderness of youth was unable to meet them with truth and honesty, and he has resorted to counter-acts of dishonesty and falsehood, and become warped and distorted; without any health or freedom or sincerity in him he has grown up to manhood, and is or esteems himself to be a master of cunning. Such are the lawyers; will you have the companion picture of philosophers? or will this be too much of a digression?
'Nay, Socrates, the argument is our servant, and not our master. Who is the judge or where is the spectator, having a right to control us?'
I will describe the leaders, then: for the inferior sort are not worth the trouble. The lords of philosophy have not learned the way to the dicastery or ecclesia; they neither see nor hear the laws and votes of the state, written or recited; societies, whether political or festive, clubs, and singing maidens do not enter even into their dreams. And the scandals of persons or their ancestors, male and female, they know no more than they can tell the number of pints in the ocean. Neither are they conscious of their own ignorance; for they do not practise singularity in order to gain reputation, but the truth is, that the outer form of them only is residing in the city; the inner man, as Pindar says, is going on a voyage of discovery, measuring as with line and rule the things which are under and in the earth, interrogating the whole of nature, only not condescending to notice what is near them.
'What do you mean, Socrates?'
I will illustrate my meaning by the jest of the witty maid-servant, who saw Thales tumbling into a well, and said of him, that he was so eager to know what was going on in heaven, that he could not see what was before his feet. This is applicable to all philosophers. The philosopher is unacquainted with the world; he hardly knows whether his neighbour is a man or an animal. For he is always searching into the essence of man, and enquiring what such a nature ought to do or suffer different from any other. Hence, on every occasion in private life and public, as I was saying, when he appears in a law-court or anywhere, he is the joke, not only of maid-servants, but of the general herd, falling into wells and every sort of disaster; he looks such an awkward, inexperienced creature, unable to say anything personal, when he is abused, in answer to his adversaries (for he knows no evil of any one); and when he hears the praises of others, he cannot help laughing from the bottom of his soul at their pretensions; and this also gives him a ridiculous appearance. A king or tyrant appears to him to be a kind of swine-herd or cow-herd, milking away at an animal who is much more troublesome and dangerous than cows or sheep; like the cow-herd, he has no time to be educated, and the pen in which he keeps his flock in the mountains is surrounded by a wall. When he hears of large landed properties of ten thousand acres or more, he thinks of the whole earth; or if he is told of the antiquity of a family, he remembers that every one has had myriads of progenitors, rich and poor, Greeks and barbarians, kings and slaves. And he who boasts of his descent from Amphitryon in the twenty-fifth generation, may, if he pleases, add as many more, and double that again, and our philosopher only laughs at his inability to do a larger sum. Such is the man at whom the vulgar scoff; he seems to them as if he could not mind his feet. 'That is very true, Socrates.' But when he tries to draw the quick-witted lawyer out of his pleas and rejoinders to the contemplation of absolute justice or injustice in their own nature, or from the popular praises of wealthy kings to the view of happiness and misery in themselves, or to the reasons why a man should seek after the one and avoid the other, then the situation is reversed; the little wretch turns giddy, and is ready to fall over the precipice; his utterance becomes thick, and he makes himself ridiculous, not to servant-maids, but to every man of liberal education. Such are the two pictures: the one of the philosopher and gentleman, who may be excused for not having learned how to make a bed, or cook up flatteries; the other, a serviceable knave, who hardly knows how to wear his cloak, still less can he awaken harmonious thoughts or hymn virtue's praises.
'If the world, Socrates, were as ready to receive your words as I am, there would be greater peace and less evil among mankind.'
Evil, Theodorus, must ever remain in this world to be the antagonist of good, out of the way of the gods in heaven. Wherefore also we should fly away from ourselves to them; and to fly to them is to become like them; and to become like them is to become holy, just and true. But many live in the old wives' fable of appearances; they think that you should follow virtue in order that you may seem to be good. And yet the truth is, that God is righteous; and of men, he is most like him who is most righteous. To know this is wisdom; and in comparison of this the wisdom of the arts or the seeming wisdom of politicians is mean and common. The unrighteous man is apt to pride himself on his cunning; when others call him rogue, he says to himself: 'They only mean that I am one who deserves to live, and not a mere burden of the earth.' But he should reflect that his ignorance makes his condition worse than if he knew. For the penalty of injustice is not death or stripes, but the fatal necessity of becoming more and more unjust. Two patterns of life are set before him; the one blessed and divine, the other godless and wretched; and he is growing more and more like the one and unlike the other. He does not see that if he continues in his cunning, the place of innocence will not receive him after death. And yet if such a man has the courage to hear the argument out, he often becomes dissatisfied with himself, and has no more strength in him than a child. But we have digressed enough.
'For my part, Socrates, I like the digressions better than the argument, because I understand them better.'
To return. When we left off, the Protagoreans and Heracliteans were maintaining that the ordinances of the State were just, while they lasted. But no one would maintain that the laws of the State were always good or expedient, although this may be the intention of them. For the expedient has to do with the future, about which we are liable to mistake. Now, would Protagoras maintain that man is the measure not only of the present and past, but of the future; and that there is no difference in the judgments of men about the future? Would an untrained man, for example, be as likely to know when he is going to have a fever, as the physician who attended him? And if they differ in opinion, which of them is likely to be right; or are they both right? Is not a vine-grower a better judge of a vintage which is not yet gathered, or a cook of a dinner which is in preparation, or Protagoras of the probable effect of a speech than an ordinary person? The last example speaks 'ad hominen.' For Protagoras would never have amassed a fortune if every man could judge of the future for himself. He is, therefore, compelled to admit that he is a measure; but I, who know nothing, am not equally convinced that I am. This is one way of refuting him; and he is refuted also by the authority which he attributes to the opinions of others, who deny his opinions. I am not equally sure that we can disprove the truth of immediate states of feeling. But this leads us to the doctrine of the universal flux, about which a battle-royal is always going on in the cities of Ionia. 'Yes; the Ephesians are downright mad about the flux; they cannot stop to argue with you, but are in perpetual motion, obedient to their text-books. Their restlessness is beyond expression, and if you ask any of them a question, they will not answer, but dart at you some unintelligible saying, and another and another, making no way either with themselves or with others; for nothing is fixed in them or their ideas, they are at war with fixed principles.' I suppose, Theodorus, that you have never seen them in time of peace, when they discourse at leisure to their disciples? 'Disciples! they have none; they are a set of uneducated fanatics, and each of them says of the other that they have no knowledge. We must trust to ourselves, and not to them for the solution of the problem.' Well, the doctrine is old, being derived from the poets, who speak in a figure of Oceanus and Tethys; the truth was once concealed, but is now revealed by the superior wisdom of a later generation, and made intelligible to the cobbler, who, on hearing that all is in motion, and not some things only, as he ignorantly fancied, may be expected to fall down and worship his teachers. And the opposite doctrine must not be forgotten: