acquired. The producers of these things--the physician, the trainer, the
money-maker--each in turn contends that his art produces the greatest
good. Surely, says the physician, health is the greatest good; there is
more good in my art, says the trainer, for my business is to make men
beautiful and strong in body; and consider, says the money-maker, whether
any one can produce a greater good than wealth. But, insists Gorgias, the
greatest good of men, of which I am the creator, is that which gives men
freedom in their persons, and the power of ruling over others in their
several states--that is, the word which persuades the judge in the court,
or the senators in the council, or the citizens in the assembly: if you
have the power of uttering this word, you will have the physician your
slave, and the trainer your slave, and the moneymaker of whom you talk
will be found to gather treasures, not for himself, but for those who are
able to speak and persuade the multitude.

What we call life is divided into occupations and interest, and the
horizons of mankind are bounded by them. It happens naturally enough,
therefore, that there should be a want of sympathy in regard to these
pursuits among men, the politician despising the scholar, and the scholar
looking down upon the politician, and the man of affairs, the man of
industries, not caring to conceal his contempt for both the others. And
still more reasonable does the division appear between all the world
which is devoted to material life, and the few who live in and for the
expression of thought and emotion. It is a pity that this should be so,
for it can be shown that life would not be worth living divorced from the
gracious and ennobling influence of literature, and that literature
suffers atrophy when it does not concern itself with the facts and
feelings of men.

If the poet lives in a world apart from the vulgar, the most lenient