hese niceties,'

whether they are to be described as follies or absurdities:

'For they will only Give you poverty for the inmate of your dwelling.'

Cease, then, emulating these paltry splitters of words, and emulate only
the man of substance and honour, who is well to do.

SOCRATES: If my soul, Callicles, were made of gold, should I not rejoice
to discover one of those stones with which they test gold, and the very
best possible one to which I might bring my soul; and if the stone and I
agreed in approving of her training, then I should know that I was in a
satisfactory state, and that no other test was needed by me.

CALLICLES: What is your meaning, Socrates?

SOCRATES: I will tell you; I think that I have found in you the desired
touchstone.

CALLICLES: Why?

SOCRATES: Because I am sure that if you agree with me in any of the
opinions which my soul forms, I have at last found the truth indeed. For
I consider that if a man is to make a complete trial of the good or evil
of the soul, he ought to have three qualities--knowledge, good-will,
outspokenness, which are all possessed by you. Many whom I meet are
unable to make trial of me, because they are not wise as you are; others
are wise, but they will not tell me the truth, because they have not the
same interest in me which you have; and these two strangers, Gorgias and
Polus, are undoubtedly wise men and my very good friends, but they are
not outspoken enough, and they are too modest. Why, their modesty is so
great that they are driven to contradict themselves, first one and then
the other of them, in the face of a large company, on matters of the
highest moment. But you have all the qualities in which these others
are deficient, having received an excellent education; to this many
Athenians can testify. And you are my friend. Shall I tell you why I
think so? I know that you, Callicles, and Tisander of Aphidnae, and
Andron the son of Androtion, and Nausicydes of the deme of Cholarges,
studied together: there were four of you, and I once heard you advising
with one another as to the extent to which the pursuit of philosophy
should be carried, and, as I know, you came to the conclusion that the
study should not be pushed too much into detail. You were cautioning one
another not to be overwise; you were afraid that too much wisdom might
unconsciously to yourselves be the ruin of you. And now when I hear you
giving the same advice to me which you then gave to you