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 highly valued; but what is the application? What the starting-point of self-examination? I look to you for an explanation, if you would kindly give one.[45]
[45] Or, "at what point to commence the process of self-inspection?-- there is the mystery. I look to you, if you are willing, to interpret it."
Well (replied Socrates), I presume you know quite well the distinction between good and bad things: your knowledge may be relied upon so far?
Why, yes, to be sure (replied the youth); for without that much discernment I should indeed be worse than any slave.[46]
[46] Lit. "if I did not know even that."
Come then (said he), do you give me an explanation of the things so termed.
That is fortunately not hard (replied the youth). First of all, health in itself I hold to be a good, and disease in itself an evil; and in the next place the sources of either of those aforenamed, meats and drinks, and habits of life,[47] I regard as good or evil according as they contribute either to health or to disease.
[47] Or, "pursuits and occupations"; "manners and customs."
Soc. Then health and disease themselves when they prove to be soruces of any good are good, but when of any evil, evil?
And when (asked he), can health be a source of evil, or disease a source of good?
Why, bless me! often enough (replied Socrates). In the event, for instance, of some ill-starred expedition or of some disastrous voyage or other incident of the sort, of which veritably there are enough to spare--when those who owing to their health and strength take a part in the affair are lost; whilst those who were left behind--as hors de combat, on account of ill-health of other feebleness--are saved.
Euth. Yes, you are right; but you will admit that there are advantages to be got from strength and lost through weakness.
Soc. Even so; but ought we to regard those things which at one moment benefit and at another moment injure us in any strict sense good rather than evil?
Euth. No, certainly not, according to that line of argument. But wisdom,[48] Socrates, you must on your side admit, is irrefragably a good; since there is nothing which or in which a wise man would not do better than a fool.
[48] See above, III. ix. 5. Here {sophia} is not = {sophrosune}.
Soc. What say you? Have you never heard of Daedalus,[49] how he was seized by Minos on account of his wisdom, and forced to be his slave, and robbed of fatherland and freedom at one swoop? and how, while endeavouring to make his escape with his son, he caused the boy's death without effecting his own salvation, but was carried off among barbarians and again enslaved?
[49] See Ovid. "Met." viii. 159 foll., 261 foll.; Hygin. "Fab." 39, 40; Diod. Sic. iv. 79; Paus. vii. 4. 6.
Yes, I know the old story (he answered).[50]
[50] Or, "Ah yes, of course; the tale is current."
Soc. Or have you not heard of the "woes of Palamedes,"[51] that commonest theme of song, how for his wisdom's sake Odysseus envied him and slew him?
[51] See Virg. "Aen." ii. 90; Hygin. 105; Philostr. "Her." x.
Euth. That tale also is current.
Soc. And how many others, pray, do you suppose have been seized on account of their wisdom, and despatched to the great king and at his court enslaved?[52]
[52] Cf. Herod. iii. 129.
Well, prosperity, well-being[53] (he exclaimed), must surely be a blessing, and that the most indisputable, Socrates?
[53] {to eudaimonein}, "happiness." Cf. Herod. i. 86.
It might be so (replied the philosopher) if it chanced not to be in itself a compound of other questionable blessings.
Euth. And which among the components of happiness and well-being can possibly be questionable?
None (he retorted), unless of course we are to include among these components beauty, or strength, or wealth, or reputation, or anything else of that kind?
Euth. By heaven! of course we are to include these, for what would happiness be without these?
Soc. By heaven! yes; only then we shall be including the commonest sources of mischief which befall mankind. How many are ruined by their fair faces at the hand of admireres driven to distraction[54] by the sight of beauty in its bloom! how many, tempted by their strength to essay deeds beyond their power, are involved in no small evils! how many, rendered effeminate by reason of their wealth, have been plotted against and destroyed![55] how many through fame and political power have suffered a world of woe!
[54] Cf. Plat. "Rep." vii. 517 D; "Phaedr." 249 D.
[55] e.g. Alcibiades.
Well (the youth replied) if I am not even right in praising happiness, I must confess I know not for what one ought to supplicate the gods in prayer.[56]
[56] See above for Socrates' own form of supplication.
Nay, these are matters (proceeded Socrates) which perhaps, through excessive confidence in your knowledge of them, you have failed to examine into; but since the state, which you are preparing yourself to direct, is democratically constituted,[57] of course you know what a democracy is.
[57] Or, "popularly governed."
Euth. I presume I do, decidedly.
Soc. Well, now, is it possible to know what a popular state is without knowing who the people are?
Euth. Certainly not.
Soc. And whom do you consider to be the people?
Euth. The poor citizens, I should say.
Soc. Then you know who the poor are, of course?
Euth. Of course I do.
Soc. I presume you also know who the rich are?
Euth. As certainly as I know who are the poor.
Soc. Whom do you understand by poor and rich?