Yes.

SOCRATES: And every disease ophthalmia?

ALCIBIADES: Surely not. But I scarcely understand what I mean myself.

SOCRATES: Perhaps, if you give me your best attention, 'two of us' looking together, we may find what we seek.

ALCIBIADES: I am attending, Socrates, to the best of my power.

SOCRATES: We are agreed, then, that every form of ophthalmia is a disease, but not every disease ophthalmia?

ALCIBIADES: We are.

SOCRATES: And so far we seem to be right. For every one who suffers from a fever is sick; but the sick, I conceive, do not all have fever or gout or ophthalmia, although each of these is a disease, which, according to those whom we call physicians, may require a different treatment. They are not all alike, nor do they produce the same result, but each has its own effect, and yet they are all diseases. May we not take an illustration from the artizans?

ALCIBIADES: Certainly.

SOCRATES: There are cobblers and carpenters and sculptors and others of all sorts and kinds, whom we need not stop to enumerate. All have their distinct employments and all are workmen, although they are not all of them cobblers or carpenters or sculptors.

ALCIBIADES: No, indeed.

SOCRATES: And in like manner men differ in regard to want of sense. Those who are most out of their wits we call 'madmen,' while we term those who are less far gone 'stupid' or 'idiotic,' or, if we prefer gentler language, describe them as 'romantic' or 'simple-minded,' or, again, as 'innocent' or 'inexperienced' or 'foolish.' You may even find other names, if you seek for them; but by all of them lack of sense is intended. They only differ as one art appeared to us to differ from another or one disease from another. Or what is your opinion?

ALCIBIADES: I agree with you.

SOCRATES: Then let us return to the point at which we digressed. We said at first that we should have to consider who were the wise and who the foolish. For we acknowledged that there are these two classes? Did we not?

ALCIBIADES: To be sure.

SOCRATES: And you regard those as sensible who know what ought to be done or said?

ALCIBIADES: Yes.

SOCRATES: The senseless are those who do not know this?

ALCIBIADES: True.

SOCRATES: The latter will say or do what they ought not without their own knowledge?

ALCIBIADES: Exactly.

SOCRATES: Oedipus, as I was saying, Alcibiades, was a person of this sort. And even now-a-days you will find many who (have offered inauspicious prayers), although, unlike him, they were not in anger nor thought that they were asking evil. He neither sought, nor supposed that he sought for good, but others have had quite the contrary notion. I believe that if the God whom you are about to consult should appear to you, and, in anticipation of your request, enquired whether you would be contented to become tyrant of Athens, and if this seemed in your eyes a small and mean thing, should add to it the dominion of all Hellas; and seeing that even then you would not be satisfied unless you were ruler of the whole of Europe, should promise, not only that, but, if you so desired, should proclaim to all mankind in one and the same day that Alcibiades, son of Cleinias, was tyrant:—in such a case, I imagine, you would depart full of joy, as one who had obtained the greatest of goods.

ALCIBIADES: And not only I, Socrates, but any one else who should meet with such luck.

SOCRATES: Yet you would not accept the dominion and lordship of all the Hellenes and all the barbarians in exchange for your life?

ALCIBIADES: Certainly not: for then what use could I make of them?

SOCRATES: And would you accept them if you were likely to use them to a bad and mischievous end?

ALCIBIADES: I would not.

SOCRATES: You see that it is not safe for a man either rashly to accept whatever is offered him, or himself to request a thing, if he is likely to suffer thereby or immediately to lose his life. And yet we could tell of many who,