Sociates nariates to Crito a rernaikable scene in which he has himself taken pait, and in which the two biotheis, Dionysodoros and Euthydemos, are the chief peiformers. They have accomplished a remarkable art, that is, the art of eristic or fighting with xvoids, originated from Eleatic philosophy. They declare that they can also teach virtue in a very shoit time and in the best manner. Sociates is,desirous that the youth Kleinias should have the benefit of their instructions. They decide to teach on the condition that the young man should he willing to answer questions. The instiuction or the exhortation to virtue begins. "Are those who learn, the wise or the ignorant?" says Euthydemos. "The wise," is the reply. But in the process of dialogue, Kleinias comes to agree that when one learned, one did not know and was not xv ise." Next, Dionysodoros`` attack begins: "Who are they who learn the dictation of the grammar-master; the learned boys or the unleained hoys?""The leained," is the reply. "Then your last answer to Euthydemos was wrong," says Dionysodoros. They simply seem to use amphibology, but at a deeper level, there lies their unique philosophy. Socrates, perceiving that the two strangers are not serious, is desirous of showing the way in which the exhortation to virtue should be carried on. 1-le argues that all men desire good; that the knowledge and wisdom ore the only good, and ignoiance and folly the only evil; and that wealth, health, beauty, etc., being in themselves neither good nor evil, become good only through knowledge and wisdom, and bring happiness. The conclusion is that one must seaich after ``wisdom``, and become a philosopher, or lover of wisdom. "Certainly I will do my best," says Kleinias. The two brotheI s recommence their own exhortation, xvhich is of quite another sort. They asked Socrates. "Do you want Kleinias to be wise2""Yes.""Is he now wise?""No.""Then you want him to be what he is not, that is, to perisht" Here, Ktesippus, the lover of Kleinias, interposes in great excitement. Quickly entangled in the meshes of their sophistry, he finds that for them there are no contradiction, no error, no ignorance, no falsehood. Ktesippus breaks out. But, pacifying him, Socrates renews the conversation with Kleinias. Their conversation begins at the point they left off. The point is, as described above, the conclusion that Kleinias must become a philosopher. Philosophy is the possession of knowledge, which must do us good and makes us happy. What knowledge is there which has such a nature Kleinias and Socrates are described as wandering about in a wilderness, vainly searching after the art of life and happiness. At last they met with the kingly art. But it only gives them the most hard question. So in despair Kleinias and Socrates request the two heroes`` aid. Euthydemos argues as follows: someone cannot know and not know; so, Socrates who knows something, cannot know some things and not know others; therefore Socrates knows all. A similar play of words follows. At last, ironically Socrates and Kleinias confess that the two heroes are invincible.