the memorabilia-第38章
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intentional deceiver； I should say； is worse than the involuntary。
＇32＇ Or； 〃all my original positions seem to me now other than I first
conceived them〃； or； 〃everything I first asserted seems now to be
twisted topsy…turvy。〃
Soc。 And is it your opinion that there is a lore and science of Right
and Justice just as there is of letters and grammar？＇33＇
＇33＇ ｛mathesis kai episteme tou dikaiou｝a doctrine and a knowledge
of the Just。
Euth。 That is my opinion。
Soc。 And which should you say was more a man of letters＇34＇he who
intentionally misspells or misreads； or he who does so unconsciously？
＇34＇ Or； 〃more grammatical〃； 〃the better grammarian。〃
Euth。 He who does so intentionally； I should say； because he can spell
or read correctly whenever he chooses。
Soc。 Then the voluntary misspeller may be a lettered person； but the
involuntary offender is an illiterate？＇35＇
＇35＇ Or； 〃In fact； he who sins against the lore of grammer
intentionally may be a good grammarian and a man of letters； but
he who does so involuntarily is illiterate and a bad grammarian？〃
Euth。 True； he must be。 I do not see how to escape from that
conclusion。
Soc。 And which of the two knows what is righthe who intentionally
lies and deceives； or he who lies and deceives unconsciously？＇36＇
＇36＇ Or； Soc。 And does he who lies and deceives with intent know what
is right rather than he who does either or both unconsciously？
Euth。 Clearly he does。
Euth。 The intentional and conscious liar clearly。
Soc。 Well then； your statement is this： on the one hand； the man who
has the knowledge of letters is more lettered than he who has no such
knowledge？＇37＇
＇37＇ Or； Soc。 It is a fair inference； is it not； that he who has the
｛episteme｝ of grammar is more grammatical than he who has no such
｛episteme｝？
Euth。 Yes。
Soc。 And he who has the ｛episteme｝ of things rightful is more
righteous than he who lacks the ｛episteme｝？ See Plat。 〃Hipp。
min。〃； Arist。 〃Eth。 Eud。〃 VI。 v。 7。
Euth。 Yes。
Soc。 And； on the other； he who has the knowledge of what is right is
more righteous than he who lacks that knowledge？
Euth。 I suppose it is； but for the life of me I cannot make head or
tail of my own admission。＇38＇
＇38＇ Lit。 〃Apparently； but I appear to myself to be saying this also；
heaven knows how。〃 See Jowett； 〃Plato；〃 ii。 p。 416 （ed。 2）。
Soc。 Well （look at it like this）。 Suppose a man to be anxious to speak
the truth； but he is never able to hold the same language about a
thing for two minutes together。 First he says： 〃The road is towards
the east；〃 and then he says； 〃No； it's towards the west〃； or； running
up a column of figures； now he makes the product this； and again he
makes it that； now more； now lesswhat do you think of such a man？
Euth。 Heaven help us！ clearly he does not know what he thought he
knew。
Soc。 And you know the appellation given to certain people
〃slavish；〃＇39＇ or； 〃little better than a slave？〃
＇39＇ ｛andropododeis｝； which has the connotation of mental dulness； and
a low order of intellect； cf。 〃boorish；' 〃rustic；〃 〃loutish；〃
（〃pariah；〃 conceivably）。 〃Slavish；〃 〃servile；〃 with us connote
moral rather than intellectual deficiency； I suppose。 Hence it is
impossible to preserve the humour of the Socratic argument。 See
Newman； op。 cit。 i。 107。
Euth。 I do。
Soc。 Is it a term suggestive of the wisdom or the ignorance of those
to whom it is applied？
Euth。 Clearly of their ignorance。
Soc。 Ignorance； for instance； of smithying？
Euth。 No； certainly not。
Soc。 Then possibly ignorance of carpentering？
Euth。 No； nor yet ignorance of carpentering。
Soc。 Well； ignorance of shoemaking？
Euth。 No； nor ignorance of any of these： rather the reverse； for the
majority of those who do know just these matters are 〃little better
than slaves。〃
Soc。 You mean it is a title particularly to those who are ignorant of
the beautiful； the good； the just？＇40＇
＇40＇ Cf。 Goethe's 〃Im Ganzen Guten Schonen resolut zu leben。〃
It is； in my opinion （he replied）。
Soc。 Then we must in every way strain every nerve to avoid the
imputation of being slaves？
Euth。 Nay； Socrates； by all that is holy； I did flatter myself that at
any rate I was a student of philosophy； and on the right road to be
taught everything essential to one who would fain make beauty and
goodness his pursuit。＇41＇ So that now you may well imagine my despair
when； for all my pains expended； I cannot even answer the questions
put to me about what most of all a man should know； and there is no
path of progress open to me； no avenue of improvement left。
＇41＇ ｛tes kalokagathias｝； the virtue of the ｛kalos te kagathos｝
nobility of soul。 Cf。 above； I。 vi。 14。
Thereupon Socrates： Tell me； Euthydemus； have you ever been to Delphi？
Yes； certainly； twice （said he）。
Soc。 And did you notice an inscription somewhere on the temple： ｛GNOMI
SEAUTON｝KNOW THYSELF？
Euth。 I did。
Soc。 Did you； possibly； pay no regard to the inscription？ or did you
give it heed and try to discover who and what you were？
I can safely say I did not （he answered）。 That much I made quite sure
I knew； at any rate； since if I did not know even myself； what in the
world did I know？
Soc。 Can a man be said； do you think； to know himself who knows his
own name and nothing more？ or must he not rather set to work precisely
like the would…be purchaser of a horse； who certainly does not think
that he has got the knowledge he requires until he has discovered
whether the beast is tractable or stubborn； strong or weak； quick or
slow； and how it stands with the other points； serviceable or the
reverse； in reference to the use and purpose of a horse？ So； I say；
must a man in like manner interrogate his own nature in reference to a
man's requirements； and learn to know his own capacities； must he not？
Euth。 Yes； so it strikes me： he who knows not his own ability knows
not himself。
Soc。 And this too is plain； is it not： that through self…knowledge men
meet with countless blessings； and through ignorance of themselves
with many evils？ Because； the man who knows himself knows what is
advantageous to himself； he discerns the limits of his powers； and by
doing what he knows； he provides himself with what he needs and so
does well； or； conversely； by holding aloof from what he knows not； he
avoids mistakes and thereby mishaps。 And having now a test to gauge
other human beings he uses their need as a stepping…stone to provide
himself with good and to avoid evil。 Whereas he who does not know
himself； but is mistaken as to his own capacity； is in like
predicament to the rest of mankind and all human matters else； he
neither knows what he wants； nor what he is doing； nor the people whom
he deals with； and being all abroad in these respects； he misses what
is good and becomes involved in what is ill。
Again； he that knows what he is doing through the success of his
performance attains to fame and honour； his peers and co…mates are
glad to make use of him； whilst his less successful neighbours；
failing in their affairs； are anxious to secure his advice； his
guidance； his protection；＇42＇ they place their hopes of happiness in
him； and for all these causes＇43＇ single him out as the chief object
of their affection。 He； on the contrary； who knows not what he does；
who chooses amiss and fails in what he puts his hands to； not only
incurs loss and suffers chastisement through his blunders； but step by
step loses reputation and becomes a laughing…stock； and in the end is
doomed to a life of dishonour and contempt。
＇42＇ Cf。 Dante； 〃Tu duca； tu maestro； tu signore。〃
＇43＇ Reading； ｛dia panta tauta｝； or if ｛dia tauta｝； translate 〃and
therefore。〃
What is true of individuals is true also of communities。＇44＇ That
state which in ignorance of its power goes to war with a stronger than
itself ends by being uprooted or else reduced to slavery。
＇44＇ Or； more lit。 〃A law which applies； you will observe； to bodies
politic。〃
Thereupon Euthydemus： Be assured I fully concur in your opinion； the
precept KNOW THYSELF cannot be too hig
