Dialogues

offering his body to the combat at Olympia, as you are in offering your mind. Hippias And with good reason, Socrates; for since the day when I first entered the lists at Olympia I have never found any man who was my superior in anything.600 Socrates What an ornament, Hippias, will the reputation of your wisdom be to the city of Elis and to your parents! But to return: what say you of Odysseus and Achilles? Which is the better of the two? and in what particular does either surpass the other? For when you were exhibiting and there was company in the room, though I could not follow you, I did not like to ask what you meant, because a crowd of people were present, and I was afraid that the question might interrupt your exhibition. But now that there are not so many of us, and my friend Eudicus bids me ask, I wish you would tell me what you were saying about these two heroes, so that I may clearly understand; how did you distinguish them? Hippias I shall have much pleasure, Socrates, in explaining to you more clearly than I could in public my views about these and also about other heroes. I say that Homer intended Achilles to be the bravest of the men who went to Troy, Nestor the wisest, and Odysseus the wiliest. Socrates O rare Hippias, will you be so good as not to laugh, if I find a difficulty in following you, and repeat my questions several times over? Please to answer me kindly and gently. Hippias I should be greatly ashamed of myself, Socrates, if I, who teach others and take money of them, could not, when I was asked by you, answer in a civil and agreeable manner. Socrates Thank you: the fact is, that I seemed to understand what you meant when you said that the poet intended Achilles to be the bravest of men, and also that he intended Nestor to be the wisest; but when you said that he meant Odysseus to be the wiliest, I must confess that I could not understand what you were saying. Will you tell me, and then I shall perhaps understand you better; has not Homer made Achilles wily? Hippias

Certainly not, Socrates; he is the most straightforward of mankind, and when Homer introduces them talking with one another in the passage called the Prayers, Achilles is supposed by the poet to say to Odysseus:⁠—

“Son of Laertes, sprung from heaven, crafty Odysseus, I will speak out plainly the word which I intend to carry out in act, and which will, I believe, be accomplished. For I hate him like the gates of death who thinks one thing and says another. But I will speak that which shall be accomplished.”

Now, in these verses he clearly indicates the character of the two men; he shows Achilles to be true and simple, and Odysseus to be wily and false; for he supposes Achilles to be addressing Odysseus in these lines.

Socrates Now, Hippias, I think that I understand your meaning; when you say that Odysseus is wily, you clearly mean that he is false? Hippias Exactly so, Socrates; it is the character of Odysseus, as he is represented by Homer in many passages both of the Iliad and Odyssey. Socrates And Homer must be presumed to have meant that the true man is not the same as the false? Hippias Of course, Socrates. Socrates And is that your own opinion, Hippias? Hippias Certainly; how can I have any other? Socrates Well, then, as there is no possibility of asking Homer what he meant in these verses of his, let us leave him; but as you show a willingness to take up his cause, and your opinion agrees with what you declare to be his, will you answer on behalf of yourself and him? Hippias I will; ask shortly anything which you like. Socrates Do you say that the false, like the sick, have no power to do things, or that they have the power to do things? Hippias I should say that they have power to do many things, and in particular to deceive mankind. Socrates Then, according to you, they are both powerful and wily, are they not? Hippias Yes. Socrates And are they wily, and do they deceive by reason of their simplicity and folly, or by reason of their cunning and a certain sort of prudence? Hippias By reason of their cunning and prudence, most certainly. Socrates Then they are prudent, I suppose? Hippias So they are⁠—very. Socrates And if they are prudent, do they know or do they not know what they do? Hippias Of course, they know very well; and that is why they do mischief to others. Socrates And having this knowledge, are they ignorant, or are they wise? Hippias Wise, certainly; at least, in so far as they can deceive. Socrates Stop, and let us recall to mind what you are saying; are you not saying that the false are powerful and prudent and knowing and wise in those things about which they are false? Hippias To be sure. Socrates And the true differ from the false⁠—the true and the false are the very opposite of each other? Hippias That is my view. Socrates Then, according to your view, it would seem that the false are to be ranked in the class of the powerful and wise? Hippias Assuredly. Socrates And when you say that the false are powerful and wise in so far as they are false, do you mean that they have or have not the power of uttering their falsehoods if they like? Hippias I mean to say that they have the power. Socrates In a word, then, the false are they who are wise and have the power to speak falsely? Hippias Yes. Socrates Then a man who has not the power of speaking falsely and is ignorant cannot be false? Hippias You are right. Socrates And every man has power who does that which he wishes at the time when he wishes. I am not speaking of any special case in which he is prevented