but you are both good yourself and have the gift of making others good. And you are so confident of yourself that, while others make a secret of this art, you have had yourself publicly proclaimed to all the Greeks with the title of sophist, and have appointed yourself preceptor of culture and virtue, and are the first who has ever demanded a regular fee for such work. What then could I do but call upon you to deal with our problem both by question and communication? I had no other course. So now with regard to those points which I have raised on the subject in my opening questions, I desire to be reminded of some by you and to have your help in investigating others. The question, I believe, was this: Footnote 1cf. Plat. Prot. 329c ff. Are the five names of wisdom, temperance, courage, justice, and holiness attached to one thing, or underlying each of these names is there a distinct existence or thing that has its own particular function, each thing being different from the others? And your answer was that they are not names attached to one thing, but that each of these names applies to a distinct thing, and that all these are parts of virtue; not like the parts of gold, which are similar to each other and to the whole of which they are parts, but like the parts of the face, dissimilar to the whole of which they are parts and to each other, and each having a distinct function. If you still hold the same opinion of them, say so; if you have a new one, define what it is, for I make no objection to your replying now on other lines. Indeed I should not be surprised if you were merely experimenting upon me when you spoke before. Well, Socrates, he replied, I say that all these are parts of virtue, and that while four of them are fairly on a par with each other, courage is something vastly different from all the rest. You may perceive the truth of what I say from this: you will find many people extremely unjust, unholy, dissolute, and ignorant, and yet pre-eminently courageous. Stop now, I said: we must duly examine what you say. Do you call courageous men bold, or something else? Yes, and impetuous also, he replied, where most men fear to tread. Well now, do you say that virtue is a good thing, and of this good thing offer yourself as teacher? Nay, it is the best of things, he said, unless I am out of my senses. Then is one part of it base and another good, or is the whole good? Surely the whole is good in the highest possible degree.