Plato

“ SOCRATES: Well, then, as there is no possibility of asking Homer what he meant in these verses of his, let us leave him; but as you show a willingness to take up his cause, and your opinion agrees with what you declare to be his, will you answer on behalf of yourself and him?
HIPPIAS: I will; ask shortly anything which you like.
SOCRATES: Do you say that the false, like the sick, have no power to do things, or that they have the power to do things?
HIPPIAS: I should say that they have power to do many things, and in particular to deceive mankind. ”

“ HIPPIAS: Indeed, Eudicus, I should be strangely inconsistent if I refused to answer Socrates, when at each Olympic festival, as I went up from my house at Elis to the temple of Olympia, where all the Hellenes were assembled, I continually professed my willingness to perform any of the exhibitions which I had prepared, and to answer any questions which any one had to ask.
SOCRATES: Truly, Hippias, you are to be congratulated, if at every Olympic festival you have such an encouraging opinion of your own wisdom when you go up to the temple. ”

“ I must beg, Hippias, that you will answer me with the same frankness and magnanimity which has hitherto characterized you. If a person were to ask you what is the sum of 3 multiplied by 700, would not you be the best and most consistent teller of a falsehood, having always the power of speaking falsely as you have of speaking truly, about these same matters, if you wanted to tell a falsehood, and not to answer truly? Would the ignorant man be better able to tell a falsehood in matters of calculation than you would be, if you chose? ”

“ SOCRATES: Then in astronomy also, the same man will be true and false?
HIPPIAS: It would seem so.
SOCRATES: And now, Hippias, consider the question at large about all the sciences, and see whether the same principle does not always hold. I know that in most arts you are the wisest of men, as I have heard you boasting in the agora at the tables of the money-changers, when you were setting forth the great and enviable stores of your wisdom; and you said that upon one occasion, when you went to the Olympic games, all that you had on your person was made by yourself. ”

“ SOCRATES: You see, Hippias, as I have already told you, how pertinacious I am in asking questions of wise men. And I think that this is the only good point about me, for I am full of defects, and always getting wrong in some way or other. My deficiency is proved to me by the fact that when I meet one of you who are famous for wisdom, and to whose wisdom all the Hellenes are witnesses, I am found out to know nothing. For speaking generally, I hardly ever have the same opinion about anything which you have, and what proof of ignorance can be greater than to differ from wise men? ”

“ HIPPIAS: O Socrates, you are always weaving the meshes of an argument, selecting the most difficult point, and fastening upon details instead of grappling with the matter in hand as a whole. Come now, and I will demonstrate to you, if you will allow me, by many satisfactory proofs, that Homer has made Achilles a better man than Odysseus, and a truthful man too; and that he has made the other crafty, and a teller of many untruths, and inferior to Achilles. And then, if you please, you shall make a speech on the other side, in order to prove that Odysseus is the better man ”

“ SOCRATES: Then a man who has not the power of speaking falsely and is ignorant cannot be false?
HIPPIAS: You are right.
SOCRATES: And every man has power who does that which he wishes at the time when he wishes. I am not speaking of any special case in which he is prevented by disease or something of that sort, but I am speaking generally, as I might say of you, that you are able to write my name when you like. Would you not call a man able who could do that? ”

“ SOCRATES: Who, then, Hippias, is discovered to be false at calculation? Is he not the good man? For the good man is the able man, and he is the true man.
HIPPIAS: That is evident.
SOCRATES: Do you not see, then, that the same man is false and also true about the same matters? And the true man is not a whit better than the false ”

“ I have forgotten to mention your art of memory, which you regard as your special glory, and I dare say that I have forgotten many other things; but, as I was saying, only look to your own arts—and there are plenty of them—and to those of others; and tell me, having regard to the admissions which you and I have made, whether you discover any department of art or any description of wisdom or cunning, whichever name you use, in which the true and false are different and not the same: tell me, if you can, of any. But you cannot.
HIPPIAS: Not without consideration, Socrates. ”

“ Well, I know that this is my own fault, and is a defect in my character, but I will not pretend to be more than I am; and my opinion, Hippias, is the very contrary of what you are saying. For I maintain that those who hurt or injure mankind, and speak falsely and deceive, and err voluntarily, are better far than those who do wrong involuntarily. ”

“ HIPPIAS: There you are wrong, Socrates; for in so far as Achilles speaks falsely, the falsehood is obviously unintentional. He is compelled against his will to remain and rescue the army in their misfortune. But when Odysseus speaks falsely he is voluntarily and intentionally false. ”

“ Why do you not either refute his words, if he seems to you to have been wrong in any point, or join with us in commending him? There is the more reason why you should speak, because we are now alone, and the audience is confined to those who may fairly claim to take part in a philosophical discussion.
SOCRATES: I should greatly like, Eudicus, to ask Hippias the meaning of what he was saying just now about Homer. I have heard your father, Apemantus, declare that the Iliad of Homer is a finer poem than the Odyssey in the same degree that Achilles was a better man than Odysseus ”

“ Neither at this point, nor at any other, do we propose to draw an absolute line of demarcation between genuine and spurious writings of Plato. They fade off imperceptibly from one class to another. There may have been degrees of genuineness in the dialogues themselves, as there are certainly degrees of evidence by which they are supported. The traditions of the oral discourses both of Socrates and Plato may have formed the basis of semi-Platonic writings; some of them may be of the same mixed character which is apparent in Aristotle and Hippocrates, although the form of them is different. ”

“ Hippias replies that Achilles unintentionally, but Odysseus intentionally, speaks falsehood. But is it better to do wrong intentionally or unintentionally? Socrates, relying on the analogy of the arts, maintains the former, Hippias the latter of the two alternatives...All this is quite conceived in the spirit of Plato, who is very far from making Socrates always argue on the side of truth. The over-reasoning on Homer, which is of course satirical, is also in the spirit of Plato. Poetry turned logic is even more ridiculous than 'rhetoric turned logic,' and equally fallacious. ”

“ My present state of mind is due to our previous argument, which inclines me to believe that in general those who do wrong involuntarily are worse than those who do wrong voluntarily, and therefore I hope that you will be good to me, and not refuse to heal me ”

“ For who always does justice to himself, or who writes with equal care at all times? Certainly not Plato, who exhibits the greatest differences in dramatic power, in the formation of sentences, and in the use of words, if his earlier writings are compared with his later ones, say the Protagoras or Phaedrus with the Laws. ”

“ Greek literature in the third century before Christ was almost as voluminous as our own, and without the safeguards of regular publication, or printing, or binding, or even of distinct titles. An unknown writing was naturally attributed to a known writer whose works bore the same character ”

“ And I could not help remarking while you were speaking, that when you recited the verses in which Achilles, as you argued, attacks Odysseus as a deceiver, that you must be strangely mistaken, because Odysseus, the man of wiles, is never found to tell a lie; but Achilles is found to be wily on your own showing. ”

“ A really great and original writer would have no object in fathering his works on Plato; and to the forger or imitator, the 'literary hack' of Alexandria and Athens, the Gods did not grant originality or genius. Further, in attempting to balance the evidence for and against a Platonic dialogue, we must not forget that the form of the Platonic writing was common to several of his contemporaries. Aeschines, Euclid, Phaedo, Antisthenes, and in the next generation Aristotle, are all said to have composed dialogues ”

“ For that a writer may repeat himself is as true as that a forger may imitate; and Plato elsewhere, either of set purpose or from forgetfulness, is full of repetitions. The parallelisms of the Lesser Hippias, as already remarked, are not of the kind which necessarily imply that the dialogue is the work of a forger. ”

“ He does not wonder that he should be in a difficulty, but he wonders at Hippias, and he becomes sensible of the gravity of the situation, when ordinary men like himself can no longer go to the wise and be taught by them.
It may be remarked as bearing on the genuineness of this dialogue: (1) that the manners of the speakers are less subtle and refined than in the other dialogues of Plato; (2) that the sophistry of Socrates is more palpable and unblushing, and also more unmeaning ”

“ The Lesser Hippias may be compared with the earlier dialogues of Plato, in which the contrast of Socrates and the Sophists is most strongly exhibited. Hippias, like Protagoras and Gorgias, though civil, is vain and boastful: he knows all things; he can make anything, including his own clothes ”

“ And several of the citations of Aristotle omit the name of Plato, and some of them omit the name of the dialogue from which they are taken. Prior, however, to the enquiry about the writings of a particular author, general considerations which equally affect all evidence to the genuineness of ancient writings are the following: Shorter works are more likely to have been forged, or to have received an erroneous designation, than longer ones ”