MENO: No; I do not say that he can.

SOCRATES: Do you remember how, in the example of figure, we rejected any
answer given in terms which were as yet unexplained or unadmitted?

MENO: Yes, Socrates; and we were quite right in doing so.

SOCRATES: But then, my friend, do not suppose that we can explain to any
one the nature of virtue as a whole through some unexplained portion of
virtue, or anything at all in that fashion; we should only have to ask over
again the old question, What is virtue? Am I not right?

MENO: I believe that you are.

SOCRATES: Then begin again, and answer me, What, according to you and your
friend Gorgias, is the definition of virtue?

MENO: O Socrates, I used to be told, before I knew you, that you were
always doubting yourself and making others doubt; and now you are casting
your spells over me, and I am simply getting bewitched and enchanted, and
am at my wits' end. And if I may venture to make a jest upon you, you seem
to me both in your appearance and in your power over others to be very like
the flat torpedo fish, who torpifies those who come near him and touch him,
as you have now torpified me, I think. For my soul and my tongue are
really torpid, and I do not know how to answer you; and though I have been
delivered of an infinite variety of speeches about virtue before now, and
to many persons--and very good ones they were, as I thought--at this moment
I cannot even say what virtue is. And I think that you are very wise in
not voyaging and going away from home, for if you did in other places as
you do in Athens, you would be cast into prison as a magician.

SOCRATES: You are a rogue, Meno, and had all but caught me.

MENO: What do you mean, Socrates?

SOCRATES: I can tell why you made a simile about me.

MENO: Why?

SOCRATES: In order that I might make another simile about you. For I know
that all pretty young gentlemen like to have pretty similes made about
them--as well they may--but I shall not return the compliment. As to my
being a torpedo, if the torpedo is torpid as well as the cause of torpidity
in others, then indeed I am a torpedo, but not otherwise; for I perplex
others, not because I am clear, but because I am utterly perplexed myself.
And now I know not what virtue is, and you seem to be in the same case,
although you did once perhaps know before you touched me. However, I have
no objection to join with you in the enquiry.

MENO: And how will you enquire, Socrates, into that which you do not know?
What will you put forth as the subject of enquiry? And if you find what
you want, how will you ever know that this is the thing which you did not
know?

SOCRATES: I know, Meno, what you mean; but just see what a tiresome
dispute you are introducing. You argue that a man cannot enquire either
about that which he knows, or about that which he does not know; for if he
knows, he has no need to enquire; and if not, he cannot; for he does not
know the very subject about which he is to enquire (Compare Aristot. Post.
Anal.).

MENO: Well, Socrates, and is not the argument sound?

SOCRATES: I think not.

MENO: Why not?

SOCRATES: I will tell you why: I have heard from certain wise men and
women who spoke of things divine that--

MENO: What did they say?

SOCRATES: They spoke of a glorious truth, as I conceive.

MENO: What was it? and who were they?

SOCRATES: Some of them were priests and priestesses, who had studied how
they might be able to give a reason of their profession: there have been
poets also, who spoke of these things by inspiration, like Pindar, and many
others who were inspired. And they say--mark, now, and see whether their
words are true--they say that the soul of man is immortal, and at one time
has an end, which is termed dying, and at another time is born again, but
is never destroyed. And the moral is, that a man ought to live always in
perfect holiness. 'For in the ninth year Persephone sends the souls of
those from whom she has received the penalty of ancient crime back again
from beneath into the light of the sun above, and these are they who become
noble kings and mighty men and great in wisdom and are called saintly
heroes in after ages.' The soul, then, as being immortal, and having been
born again many times, and having seen all things that exist, whether in
this world or in the world below, has knowledge of them all; and it is no
wonder that she should be able to call to remembrance all that she ever
knew about virtue, and about everything; for as all nature is akin, and the
soul has learned all things; there is no difficulty in her eliciting or as
men say learning, out of a single recollection all the rest, if a man is
strenuous and does not faint; for all enquiry and all learning is but
recollection. And therefore we ought not to listen to this sophistical
argument about the impossibility of enquiry: for it will make us idle; and
is sweet only to the sluggard; but the other saying will make us active and
inquisitive. In that confiding, I will gladly enquire with you into the
nature of virtue.


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