lly retorted by Ctesippus, to the great delight of Cleinias,
who is rebuked by Socrates for laughing at such solemn and beautiful
things.

'But are there any beautiful things? And if there are such, are they the
same or not the same as absolute beauty?' Socrates replies that they are
not the same, but each of them has some beauty present with it. 'And
are you an ox because you have an ox present with you?' After a few more
amphiboliae, in which Socrates, like Ctesippus, in self-defence borrows
the weapons of the brothers, they both confess that the two heroes are
invincible; and the scene concludes with a grand chorus of shouting and
laughing, and a panegyrical oration from Socrates:--

First, he praises the indifference of Dionysodorus and Euthydemus
to public opinion; for most persons would rather be refuted by such
arguments than use them in the refutation of others. Secondly, he
remarks upon their impartiality; for they stop their own mouths, as
well as those of other people. Thirdly, he notes their liberality, which
makes them give away their secret to all the world: they should be more
reserved, and let no one be present at this exhibition who does not pay
them a handsome fee; or better still they might practise on one another
only. He concludes with a respectful request that they will receive him
and Cleinias among their disciples.

Crito tells Socrates that he has heard one of the audience criticise
severely this wisdom,--not sparing Socrates himself for countenancing
such an exhibition. Socrates asks what manner of man was this censorious
critic. 'Not an orator, but a great composer of speeches.' Socrates
understands that he is an amphibious animal, half philosopher, half
politician; one of a class who have the highest opinion of themselves
and a spite against philosophers, whom they imagine to be their rivals.
They are a class who are very likely to get mauled by Euthydemus and his
friends, and have a great notion of their own wisdom; for they imagine
themselves to have all the advantages and none of the drawbacks both
of politics and of philosophy. They do not understand the principles of
combination, and hence are ignorant that the union of two good things
which have different ends produces a compound inferior to either of them
taken separately.

Crito is anxious about the education of his children, one of whom is
growing up. The description of Dionysodorus and Euthydemus suggests to
him the reflection t