61
Then neither could you learn the nature of all philosophy from the first thing someone says. For it is not really one substance like the wine to which you compare it, claiming that it is like the sample. No, we have seen that there is variation in it, for which a cursory examination will not do. If you buy bad wine you risk a couple of pence, but to rot in the common herd oneself, as you said in the beginning, is very serious. Besides, to insist on drinking the whole butt in order to buy half a pint is to cause loss to the wine-merchant with your unbelieving tasting. But in philosophy there would be no such loss. No, however much you drink, the butt is just as full and the wine-merchant will not suffer loss. For, in the words of the proverb, the more you draw the fuller it becomes. The case is the reverse of the butt of the Danaïdes that would not hold what was put into it but let it run away at once. Take some away from philosophy, however, and what is left increases.
62
But I want to tell you another, similar thing, about sampling philosophy, and do not think that I am being blasphemous about it if I say that it is like a deadly poison—hemlock, for example, or aconite, or some other such. Not even they, deadly though they are, will kill, if you scrape off a tiny piece with the tip of your nail and taste that. No, if the quantity, method of consumption, and mixture are wrong, you can take it and not die. You claimed, however, that the tiniest piece was quite enough to give you a complete knowledge of what the whole was like.
63
Granted, Lycinus. What next? Must we live a hundred years and have all that trouble? Is there no other way of studying philosophy?
63
No, Hermotimus. Nor need we complain if what you said at first is true: that life is short and art is long. And now I don’t understand why you are distressed if you cannot become a Chrysippus or a Plato or a Pythagoras today before sunset.
