18
Did you see them behaving also as I said just now I saw your master behaving, Hermotimus? I mean lending money and making bitter demands to be repaid, quarrelsome and most contentious in conversations and generally showing off as they usually do? Or is this of little importance to you, so long as the dress is decent, the beard long, and the hair close-cropped? Then this is to be our strict rule and law for the future in these matters according to Hermotimus: we are to distinguish the best men by their appearance, their walk, and their hair, and whosoever has not these signs and does not look sulky and meditative is to be spurned and rejected!
19
You’re surely making fun of me, Hermotimus; you’re trying to see if I can spot the catch.
19
Why do you say that?
19
Because, my dear friend, this test of yours from appearances is for statues. They at any rate are much more prepossessing and comely in their dress, if a Phidias or Alcamenes or Myron has made them in the most handsome style. But if these are the surest, critical tests, what would a blind man do if he wanted to take up philosophy? How does he recognise the one who has made the better choice—he can see neither bearing nor gait?
19
My argument is not addressed to the blind, Lycinus, and I have no interest in them.
19
But, my good sir, there should be some accepted criterion in matters so important and valuable to everyone. However, if you prefer, let the blind keep clear of philosophy since they cannot see—yet they of all people really should take up philosophy: then they would not be completely overwhelmed by their misfortune. Well then, those who can see: however sharp-sighted they may be, what can they detect of the qualities of the soul from this outer covering?
20
What I wish to say is this: was it not love of the mind of these men that attracted you to them, and didn’t you expect to be improved in your mental powers?
20
Most certainly.
