that the education of youth in virtue begins almost as soon as they can
speak, and is continued by the state when they pass out of the parental
control. (4) Nor need we wonder that wise and good fathers sometimes have
foolish and worthless sons. Virtue, as we were saying, is not the private
possession of any man, but is shared by all, only however to the extent of
which each individual is by nature capable. And, as a matter of fact, even
the worst of civilized mankind will appear virtuous and just, if we compare
them with savages. (5) The error of Socrates lies in supposing that there
are no teachers of virtue, whereas all men are teachers in a degree. Some,
like Protagoras, are better than others, and with this result we ought to
be satisfied.

Socrates is highly delighted with the explanation of Protagoras. But he
has still a doubt lingering in his mind. Protagoras has spoken of the
virtues: are they many, or one? are they parts of a whole, or different
names of the same thing? Protagoras replies that they are parts, like the
parts of a face, which have their several functions, and no one part is
like any other part. This admission, which has been somewhat hastily made,
is now taken up and cross-examined by Socrates:--

'Is justice just, and is holiness holy? And are justice and holiness
opposed to one another?'--'Then justice is unholy.' Protagoras would
rather say that justice is different from holiness, and yet in a certain
point of view nearly the same. He does not, however, escape in this way
from the cunning of Socrates, who inveigles him into an admission that
everything has but one opposite. Folly, for example, is opposed to wisdom;
and folly is also opposed to temperance; and therefore temperance and
wisdom are the same. And holiness has been already admitted to be nearly
the same as justice. Temperance, therefore, has now to be compared with
justice.