ought I to give them back to him? No one would say that I ought or that I should be right in doing so, any more than they would say that I ought always to speak the truth to one who is in his condition.
You are quite right, he replied.
But then, I said, speaking the truth and paying your debts is not a correct definition of justice.
Quite correct, Socrates, if Simonides is to be believed, said Polemarchus, interposing.
I fear, said Cephalus, that I must go now, for I have to look after the sacrifices, and I hand over the argument to Polemarchus and the company.
Is not Polemarchus your heir? I said.
To be sure, he answered, and went away laughing to the sacrifices.
Tell me then, O thou heir of the argument, what did Simonides say, and according to you, truly say, about justice?
He said that the repayment of a debt is just, and in saying so he appears to me to be right.
I shall be sorry to doubt the word of such a wise and inspired man, but his meaning, though probably clear to you, is the reverse of clear to me. For he certainly does not mean, as we were just now saying, that I ought to return a deposit of arms or of anything else to one who asks for it when he is not in his right senses; and yet a deposit cannot be denied to be a debt.
True.
Then when the person who asks me is not in his right mind I am by no means to make the return?
Certainly not.
When Simonides said that the repayment of a debt was justice, he did not mean to include that case?
Certainly not; for he thinks that a friend ought always to to good to a friend, and never evil.
You mean that the return of a deposit of gold which is to the injury of the receiver, if the two parties are friends, is not the repayment of a debt—that is what you would imagine him to say?
Yes.
And are enemies also to receive what we owe to them?
To be sure, he said, they are to receive what we owe them;
