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SOCRATES: And may we not, Meno, truly call To sum up our enquiry—the result seems to be, if those men ‘divine’ who, having no understand-we are at all right in our view, that virtue is nei-ing, yet succeed in many a grand deed and word?
ther natural nor acquired, but an instinct given MENO: Certainly.
by God to the virtuous. Nor is the instinct ac-SOCRATES: Then we shall also be right in calling companied by reason, unless there may be sup-divine those whom we were just now speaking of posed to be among statesmen some one who is as diviners and prophets, including the whole tribe capable of educating statesmen. And if there be of poets. Yes, and statesmen above all may be said such an one, he may be said to be among the to be divine and illumined, being inspired and living what Homer says that Tiresias was among possessed of God, in which condition they say the dead, ‘he alone has understanding; but the many grand things, not knowing what they say.
rest are flitting shades’; and he and his virtue MENO: Yes.
in like manner will be a reality among shadows.
SOCRATES: And the women too, Meno, call good MENO: That is excellent, Socrates.
men divine—do they not? and the Spartans, when SOCRATES: Then, Meno, the conclusion is that they praise a good man, say ‘that he is a divine virtue comes to the virtuous by the gift of God.
m a n . ’
But we shall never know the certain truth until, MENO: And I think, Socrates, that they are right; before asking how virtue is given, we enquire although very likely our friend Anytus may take into the actual nature of virtue. I fear that I must offence at the word.
go away, but do you, now that you are persuaded SOCRATES: I do not care; as for Anytus, there yourself, persuade our friend Anytus. And do not will be another opportunity of talking with him.
let him be so exasperated; if you can conciliate 71
Meno
him, you will have done good service to the Athenian people.
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