in his opinions; these they then collect by the
dialectical process, and placing them side by side, show that they
contradict one another about the same things, in relation to the same
things, and in the same respect. He, seeing this, is angry with himself,
and grows gentle towards others, and thus is entirely delivered from
great prejudices and harsh notions, in a way which is most amusing to
the hearer, and produces the most lasting good effect on the person who
is the subject of the operation. For as the physician considers that
the body will receive no benefit from taking food until the internal
obstacles have been removed, so the purifier of the soul is conscious
that his patient will receive no benefit from the application of
knowledge until he is refuted, and from refutation learns modesty; he
must be purged of his prejudices first and made to think that he knows
only what he knows, and no more.

THEAETETUS: That is certainly the best and wisest state of mind.

STRANGER: For all these reasons, Theaetetus, we must admit that
refutation is the greatest and chiefest of purifications, and he who has
not been refuted, though he be the Great King himself, is in an awful
state of impurity; he is uninstructed and deformed in those things in
which he who would be truly blessed ought to be fairest and purest.

THEAETETUS: Very true.

STRANGER: And who are the ministers of this art? I am afraid to say the
Sophists.

THEAETETUS: Why?

STRANGER: Lest we should assign to them too high a prerogative.

THEAETETUS: Yet the Sophist has a certain likeness to our minister of
purification.

STRANGER: Yes, the same sort of likeness which a wolf, who is the
fiercest of animals, has to a dog, who is the gentlest. But he who
would not be found tripping, ought to be very careful in this matter
of comparisons, for they are most slippery things. Nevertheless, let us
assume that the Sophists are the men. I say this provisionally, for I
think that the line which divides them will be marked enough if proper
care is taken.

THEAETETUS: Likely enough.

STRANGER: Let us grant, then, that from the discerning art comes
purification, and from purification let there be separated off a
part which is concerned with the soul; of this mental purification
instruction is a portion, and of instruction education, and of
education, that refutation of vain conceit which has been discovered
in the present argument; and let this be called by you and