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SOCRATES： Then if these things are useful for supplying the needs
of the body； we must want them for that purpose？
CRITIAS： That is my opinion。
SOCRATES： And he to whom the greatest number of things are
useful for his purpose； will also want the greatest number of means of
accomplishing it； supposing that we necessarily feel the want of all useful
things？
CRITIAS： It seems so。
SOCRATES： The argument proves then that he who has great riches
has likewise need of many things for the supply of the wants of the body；
for wealth appears useful towards that end。 And the richest must be in
the worst condition； since they seem to be most in want of such things。
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ERYXIAS
APPENDIX II。
The two dialogues which are translated in the second appendix are not
mentioned by Aristotle； or by any early authority； and have no claim to be
ascribed to Plato。 They are examples of Platonic dialogues to be
assigned probably to the second or third generation after Plato； when his
writings were well known at Athens and Alexandria。 They exhibit
considerable originality； and are remarkable for containing several
thoughts of the sort which we suppose to be modern rather than ancient；
and which therefore have a peculiar interest for us。 The Second
Alcibiades shows that the difficulties about prayer which have perplexed
Christian theologians were not unknown among the followers of Plato。
The Eryxias was doubted by the ancients themselves： yet it may claim
the distinction of being； among all Greek or Roman writings； the one
which anticipates in the most striking manner the modern science of
political economy and gives an abstract form to some of its principal
doctrines。
For the translation of these two dialogues I am indebted to my friend
and secretary； Mr。 Knight。
That the Dialogue which goes by the name of the Second Alcibiades is
a genuine writing of Plato will not be maintained by any modern critic；
and was hardly believed by the ancients themselves。 The dialectic is
poor and weak。 There is no power over language； or beauty of style； and
there is a certain abruptness and agroikia in the conversation； which is
very un… Platonic。 The best passage is probably that about the poets：the
remark that the poet； who is of a reserved disposition； is uncommonly
difficult to understand； and the ridiculous interpretation of Homer； are
entirely in the spirit of Plato （compare Protag； Ion； Apol。）。 The
characters are ill… drawn。 Socrates assumes the 'superior person' and
preaches too much； while Alcibiades is stupid and heavy…in…hand。 There
are traces of Stoic influence in the general tone and phraseology of the
Dialogue （compare opos melesei tis。。。kaka： oti pas aphron mainetai）：
and the writer seems to have been acquainted with the 'Laws' of Plato
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ERYXIAS
（compare Laws）。 An incident from the Symposium is rather clumsily
introduced； and two somewhat hackneyed quotations （Symp。； Gorg。） recur。
The reference to the death of Archelaus as having occurred 'quite lately' is
only a fiction； probably suggested by the Gorgias； where the story of
Archelaus is told； and a similar phrase occurs；ta gar echthes kai proen
gegonota tauta； k。t。l。 There are several passages which are either corrupt
or extremely ill… expressed。 But there is a modern interest in the subject
of the dialogue； and it is a good example of a short spurious work； which
may be attributed to the second or third century before Christ。
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