the richest are the same? The truth is that we are discussing the subject
of riches, and my notion is that we should argue respecting the honest and
dishonest means of acquiring them, and, generally, whether they are a good
thing or a bad.

Very good, I said, and I am obliged to you for the hint: in future we will
be more careful. But why do not you yourself, as you introduced the
argument, and do not think that the former discussion touched the point at
issue, tell us whether you consider riches to be a good or an evil?

I am of opinion, he said, that they are a good. He was about to add
something more, when Critias interrupted him:--Do you really suppose so,
Eryxias?

Certainly, replied Eryxias; I should be mad if I did not: and I do not
fancy that you would find any one else of a contrary opinion.

And I, retorted Critias, should say that there is no one whom I could not
compel to admit that riches are bad for some men. But surely, if they were
a good, they could not appear bad for any one?

Here I interposed and said to them: If you two were having an argument
about equitation and what was the best way of riding, supposing that I knew
the art myself, I should try to bring you to an agreement. For I should be
ashamed if I were present and did not do what I could to prevent your
difference. And I should do the same if you were quarrelling about any
other art and were likely, unless you agreed on the point in dispute, to
part as enemies instead of as friends. But now, when we are contending
about a thing of which the usefulness continues during the whole of life,
and it makes an enormous difference whether we are to regard it as