 Almost all occurrences of the word ‘epistêmê’ show its close connection to skill, practice, and technê. In a jocular vein, Critoboulos says he wants to gain the knowledge (epistêmê) which will allow him to win over those with good souls and beautiful bodies (II.vi.30). Socrates compares the knowledge (epistêmê) of justice to the knowledge of letters, i.e., a skill (IV.ii.20). As well, the verb epistasthai — the root of epistêmê — carries the sense of knowing how to do something. The stronger know how to use (chrêsthai) the weaker like slaves (II.i.12–13). If one does not know how to pilot (mê epistamenô(i) kubernân) a ship — a technê — both he and his ship will be lost (II.vi.38). One must learn the crafts (technai) of war from one who knows them (epistamenon) (II.i.28). Socrates says that some of the sub-skills of generalship — which elsewhere he calls a technê — come by nature and others come through knowledge (epistêmê) (III.i.6–7). The difference is between what is not acquired and what is acquired; but we find no distinction — as in Plato — between what is acquired by teaching and what is acquired by training. Thus Xenophon does not make the Platonic distinction between theoretical instruction and learning by practice (cf. Meno 70a–b).