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Soc。 And therefore not by any wisdom； and not because they were
wise； did Themistocles and those others of whom Anytus spoke govern
states。 This was the reason why they were unable to make others like
themselves…because their virtue was not grounded on knowledge。
Men。 That is probably true； Socrates。
Soc。 But if not by knowledge； the only alternative which remains
is that statesmen must have guided states by right opinion； which is
in politics what divination is in religion； for diviners and also
prophets say many things truly； but they know not what they say。
Men。 So I believe。
Soc。 And may we not； Meno； truly call those men 〃divine〃 who； having
no understanding； yet succeed in many a grand deed and word？
Men。 Certainly。
Soc。 Then we shall also be right in calling divine those whom we
were just now speaking of as diviners and prophets； including the
whole tribe of poets。 Yes； and statesmen above all may be said to be
divine and illumined； being inspired and possessed of God； in which
condition they say many grand things； not knowing what they say。
Men。 Yes。
Soc。 And the women too； Meno； call good men divine…do they not？
and the Spartans； when they praise a good man； say 〃that he is a
divine man。〃
Men。 And I think； Socrates； that they are right； although very
likely our friend Anytus may take offence at the word。
Soc。 I da not care； as for Anytus； there will be another opportunity
of talking with him。 To sum up our enquiry…the result seems to be；
if we are at all right in our view； that virtue is neither natural nor
acquired； but an instinct given by God to the virtuous。 Nor is the
instinct accompanied by reason； unless there may be supposed to be
among statesmen some one who is capable of educating statesmen。 And if
there be such an one； he may be said to be among the living what Homer
says that Tiresias was among the dead； 〃he alone has understanding；
but the rest are flitting shades〃； and he and his virtue in like
manner will be a reality among shadows。
Men。 That is excellent； Socrates。
Soc。 Then； Meno； the conclusion is that virtue comes to the virtuous
by the gift of God。 But we shall never know the certain truth until；
before asking how virtue is given； we enquire into the actual nature
of virtue。 I fear that I must go away； but do you； now that you are
persuaded yourself； persuade our friend Anytus。 And do not let him
be so exasperated； if you can conciliate him； you will have done
good service to the Athenian people。
…THE END…
。