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cunning and falsehood？
HIPPIAS： No； I do not agree with you； Socrates； but I believe that
Achilles is induced to say one thing to Ajax； and another to Odysseus in
the innocence of his heart； whereas Odysseus； whether he speaks falsely or
truly； speaks always with a purpose。
SOCRATES： Then Odysseus would appear after all to be better than Achilles？
HIPPIAS： Certainly not； Socrates。
SOCRATES： Why； were not the voluntary liars only just now shown to be
better than the involuntary？
HIPPIAS： And how； Socrates； can those who intentionally err； and
voluntarily and designedly commit iniquities； be better than those who err
and do wrong involuntarily？ Surely there is a great excuse to be made for
a man telling a falsehood； or doing an injury or any sort of harm to
another in ignorance。 And the laws are obviously far more severe on those
who lie or do evil； voluntarily； than on those who do evil involuntarily。
SOCRATES： You see； Hippias； as I have already told you； how pertinacious I
am in asking questions of wise men。 And I think that this is the only good
point about me； for I am full of defects； and always getting wrong in some
way or other。 My deficiency is proved to me by the fact that when I meet
one of you who are famous for wisdom； and to whose wisdom all the Hellenes
are witnesses； I am found out to know nothing。 For speaking generally； I
hardly ever have the same opinion about anything which you have； and what
proof of ignorance can be greater than to differ from wise men？ But I have
one singular good quality； which is my salvation； I am not ashamed to
learn； and I ask and enquire； and am very grateful to those who answer me；
and never fail to give them my grateful thanks； and when I learn a thing I
never deny my teacher； or pretend that the lesson is a discovery of my own；
but I praise his wisdom； and proclaim what I have learned from him。 And
now I cannot agree in what you are saying； but I strongly disagree。 Well；
I know that this is my own fault； and is a defect in my character； but I
will not pretend to be more than I am； and my opinion； Hippias； is the very
contrary of what you are saying。 For I maintain that those who hurt or
injure mankind； and speak falsely and deceive； and err voluntarily； are
better far than those who do wrong involuntarily。 Sometimes； however； I am
of the opposite opinion； for I am all abroad in my ideas about this matter；
a condition obviously occasioned by ignorance。 And just now I happen to be
in a crisis of my disorder at which those who err voluntarily appear to me
better than those who err involuntarily。 My present state of mind is due
to our previous argument； which inclines me to believe that in general
those who do wrong involuntarily are worse than those who do wrong
voluntarily； and therefore I hope that you will be good to me； and not
refuse to heal me； for you will do me a much greater benefit if you cure my
soul of ignorance； than you would if you were to cure my body of disease。
I must； however； tell you beforehand； that if you make a long oration to me
you will not cure me； for I shall not be able to follow you； but if you
will answer me； as you did just now； you will do me a great deal of good；
and I do not think that you will be any the worse yourself。 And I have
some claim upon you also； O son of Apemantus； for you incited me to
converse with Hippias； and now； if Hippias will not answer me； you must
entreat him on my behalf。
EUDICUS： But I do not think； Socrates； that Hippias will require any
entreaty of mine； for he has already said that he will refuse to answer no
man。Did you not say so； Hippias？
HIPPIAS： Yes； I did； but then； Eudicus； Socrates is always troublesome in
an argument； and appears to be dishonest。 （Compare Gorgias； Republic。）
SOCRATES： Excellent Hippias； I do not do so intentionally （if I did； it
would show me to be a wise man and a master of wiles； as you would argue）；
but unintentionally； and therefore you must pardon me； for； as you say； he
who is unintentionally dishonest should be pardoned。
EUDICUS： Yes； Hippias； do as he says； and for our sake； and also that you
may not belie your profession； answer whatever Socrates asks you。
HIPPIAS： I will answer； as you request me； and do you ask whatever you
like。
SOCRATES： I am very desirous； Hippias； of examining this question； as to
which are the betterthose who err voluntarily or involuntarily？ And if
you will answer me； I think that I can put you in the way of approaching
the subject： You would admit； would you not； that there are good runners？
HIPPIAS： Yes。
SOCRATES： And there are bad runners？
HIPPIAS： Yes。
SOCRATES： And he who runs well is a good runner； and he who runs ill is a
bad runner？
HIPPIAS： Very true。
SOCRATES： And he who runs slowly runs ill； and he who runs quickly runs
well？
HIPPIAS： Yes。
SOCRATES： Then in a race； and in running； swiftness is a good； and
slowness is an evil quality？
HIPPIAS： To be sure。
SOCRATES： Which of the two then is a better runner？ He who runs slowly
voluntarily； or he who runs slowly involuntarily？
HIPPIAS： He who runs slowly voluntarily。
SOCRATES： And is not running a species of doing？
HIPPIAS： Certainly。
SOCRATES： And if a species of doing； a species of action？
HIPPIAS： Yes。
SOCRATES： Then he who runs badly does a bad and dishonourable action in a
race？
HIPPIAS： Yes； a bad action； certainly。
SOCRATES： And he who runs slowly runs badly？
HIPPIAS： Yes。
SOCRATES： Then the good runner does this bad and disgraceful action
voluntarily； and the bad involuntarily？
HIPPIAS： That is to be inferred。
SOCRATES： Then he who involuntarily does evil actions； is worse in a race
than he who does them voluntarily？
HIPPIAS： Yes； in a race。
SOCRATES： Well； but at a wrestling matchwhich is the better wrestler； he
who falls voluntarily or involuntarily？
HIPPIAS： He who falls voluntarily； doubtless。
SOCRATES： And is it worse or more dishonourable at a wrestling match； to
fall； or to throw another？
HIPPIAS： To fall。
SOCRATES： Then； at a wrestling match； he who voluntarily does base and
dishonourable actions is a better wrestler than he who does them
involuntarily？
HIPPIAS： That appears to be the truth。
SOCRATES： And what would you say of any other bodily exerciseis not he
who is better made able to do both that which is strong and that which is
weakthat which is fair and that which is foul？so that when he does bad
actions with the body； he who is better made does them voluntarily； and he
who is worse made does them involuntarily。
HIPPIAS： Yes； that appears to be true about strength。
SOCRATES： And what do you say about grace； Hippias？ Is not he who is
better made able to assume evil and disgraceful figures and postures
voluntarily