Soc. What do you say of him, Meno ? Were not all these answers given out of his own head ?
Men. Yes, they were all his own.
Soc. And yet, as we were just now saying, he did not know ?
Men. True.
Soc. But still he had in him those notions of his — had he not ?
Men. Yes.
Soc. Then he who does not know may still have true notions of that which he does not know ?
Men. He has.
Soc. And at present these notions have just been stirred up in him, as in a dream ; but if he were frequently asked the same questions, in different forms, he would know as well as any one at last ?
Men. I dare say.
Soc. Without any one teaching him he will recover his knowledge for himself, if he is only asked questions ?
Men. Yes.
Soc. And this spontaneous recovery of knowledge in him is recollection ?
Men. True.
Soc. And this knowledge which he now has must he not either have acquired or always possessed ?
Men. Yes.
Soc. But if he always possessed this knowledge he would always have known ; or if he has acquired the knowledge he could not have acquired it in this life, unless he has been taught geometry ; for he may be made to do the same with all geometry and every other branch of knowledge. Now, has any one ever taught him all this ? You must know about him, if, as you say, he was born and bred in your house.
Men. And I am certain that no one ever did teach him.
Soc. And yet he has the knowledge ?
Men. The fact, Socrates, is undeniable.
Soc. But if he did not acquire the knowledge in this life, then he must have had and learned it at some other time ?
Men. Clearly he must.
Soc. Which must have been the time when he was not a man ?
Men. Yes.
Soc. And if there have been always true thoughts in him, both at the time when he was and was not a man, which only need to be awakened into knowledge by putting questions to him, his soul must have always possessed this knowledge, for he always either was or was not a man ?
Men. Obviously.
Soc. And if the truth of all things always existed in the soul, then the soul is immortal. Wherefore be of good cheer, and try to recollect what you do not know, or rather what you do not remember.
Men. I feel, somehow, that I like what you are saying.
Soc. And I, Meno, like what I am saying. Some things I have said of which I am not altogether confident. But that we shall be better and braver and less helpless if we think that we ought to enquire, than we should have been if we indulged in the idle fancy that there was no knowing and no use in seeking to know what we do not know ; — that is a theme upon which I am ready to fight, in word and deed, to the utmost of my power.
Men. There again, Socrates, your words seem to me excellent.