of life, food and drink
and clothes and the like? Where would be the advantage of wisdom then?
Or how could he be the richest of men who might even have to go begging,
because he had not wherewithal to live?

I thought that what Eryxias was saying had some weight, and I
replied, Would the wise man really suffer in this way, if he were so
ill-provided; whereas if he had the house of Polytion, and the house
were full of gold and silver, he would lack nothing?

ERYXIAS: Yes; for then he might dispose of his property and obtain in
exchange what he needed, or he might sell it for money with which he
could supply his wants and in a moment procure abundance of everything.

SOCRATES: True, if he could find some one who preferred such a house to
the wisdom of Nestor. But if there are persons who set great store by
wisdom like Nestor's and the advantages accruing from it, to sell these,
if he were so disposed, would be easier still. Or is a house a most
useful and necessary possession, and does it make a great difference in
the comfort of life to have a mansion like Polytion's instead of living
in a shabby little cottage, whereas wisdom is of small use and it is
of no importance whether a man is wise or ignorant about the highest
matters? Or is wisdom despised of men and can find no buyers, although
cypress wood and marble of Pentelicus are eagerly bought by numerous
purchasers? Surely the prudent pilot or the skilful physician, or the
artist of any kind who is proficient in his art, is more worth than the
things which are especially reckoned among riches; and he who can advise
well and prudently for himself and others is able also to sell the
product of his art, if he so desire.

Eryxias looked askance, as if he had received some unfair treatment, and
said, I believe, Socrates, that if you were forced to speak the
truth, you would declare that you were richer than Callias the son of
Hipponicus. And yet, although you claimed to be wiser about things of
real importance, you would not any the more be richer than he.

I dare say, Eryxias, I said, that you may regard these arguments of ours
as a kind of game; you think that they have no relation to facts, but
are like the pieces in the game of draughts which the player can move
in such a way that his opponents are unable to make any countermove.
(Compare Republic.) And perhaps, too, as regards riches you are of
opinion that while facts remain the same, there are arguments, no ma