The Memorabilia Part 27

(11) Al. "Just as if one seeking the office of state physician were to begin with a like exordium." {armoseie} = "it would be consistent (with what has gone before)."

(12) Schneider cf. Plat. "Laws," iv. 720 A; "Gorg." 456 A; and for "the parish doctor," "Polit." 259 A; Arist. "Acharn." 1030.

Presently, when it became apparent that Euthydemus had got so far that he was disposed to pay attention to what was said, though he was still at pains not to utter a sound himself, as if he hoped by silence to attach to himself some reputation for sagacity, Socrates, wishing to cure him of that defect, proceeded.

Soc. Is it not surprising that people anxious to learn to play the harp or the flute, or to ride, or to become proficient in any like accomplishment, are not content to work unremittingly in private by themselves at whatever it is in which they desire to excel, but they must sit at the feet of the best-esteemed teachers, doing all things and enduring all things for the sake of following the judgment of those teachers in everything, as though they themselves could not otherwise become famous; whereas, among those who aspire to become eminent politically as orators and statesmen, (13) there are some who cannot see why they should not be able to do all that politics demand, at a moment's notice, by inspiration as it were, without any preliminary pains or preparations whatever? And yet it would appear that the latter concerns must be more difficult of achievement than the former, in proportion as there are more compet.i.tors in the field but fewer who reach the goal of their ambition, which is as much as to say that a more sustained effort of attention is needed on the part of those who embark upon the sea of politics than is elsewhere called for.

(13) Or, more lit. "powerful in speech and action within the sphere of politics."

Such were the topics on which Socrates was wont in the early days of their a.s.sociation to dilate in the hearing of Euthydemus; but when the philosopher perceived that the youth not only could tolerate the turns of the discussion more readily but was now become a somewhat eager listener, he went to the saddler's shop alone, (14) and when Euthydemus was seated by his side the following conversation took place.

(14) The question arises: how far is the conversation historical or imaginary?

Soc. Pray tell me, Euthydemus, is it really true what people tell me, that you have made a large collection of the writings of "the wise," as they are called? (15)

(15) Or, "have collected several works of our cla.s.sical authors and philosophers."

Euthydemus answered: Quite true, Socrates, and I mean to go on collecting until I possess all the books I can possibly lay hold of.

Soc. By Hera! I admire you for wishing to possess treasures of wisdom rather than of gold and silver, which shows that you do not believe gold and silver to be the means of making men better, but that the thoughts (16) of the wise alone enrich with virtue their possessions.

(16) Lit. "gnomes," maxims, sententiae. Cf. Aristot. "Rhet." ii. 21.

And Euthydemus was glad when he heard that saying, for, thought he to himself, "In the eyes of Socrates I am on the high road to the acquisition of wisdom." But the latter, perceiving him to be pleased with the praise, continued.

Soc. And what is it in which you desire to excel, Euthydemus, that you collect books?

And when Euthydemus was silent, considering what answer he should make, Socrates added: Possibly you want to be a great doctor? Why, the prescriptions (17) of the Pharmacopoeia would form a pretty large library by themselves.

(17) {suggrammata}, "medical treatises." See Aristot. "Eth." x. 9, 21.

No, indeed, not I! (answered Euthydemus).

Soc. Then do you wish to be an architect? That too implies a man of well-stored wit and judgment. (18)

(18) Or, "To be that implies a considerable store of well-packed wisdom."

I have no such ambition (he replied).

Soc. Well, do you wish to be a mathematician, like Theodorus? (19)

(19) Of Cyrene (cf. Plat. "Theaet.") taught Plato. Diog. Laert. ii. 8, 19.

Euth. No, nor yet a mathematician.

Soc. Then do you wish to be an astronomer? (20) or (as the youth signified dissent) possibly a rhapsodist? (21) (he asked), for I am told you have the entire works of Homer in your possession. (22)

(20) Cf. below, IV. vii. 4.

(21) See "Symp." iii. 6; Plat. "Ion."

(22) See Jowett, "Plato," i. 229; Grote, "Plato," i. 455.

Nay, G.o.d forbid! not I! (e.j.a.c.u.l.a.t.ed the youth). Rhapsodists have a very exact acquaintance with epic poetry, I know, of course; but they are empty-pated creatures enough themselves. (23)

(23) Or, "are simply perfect in the art of reciting epic poetry, but are apt to be the veriest simpletons themselves."

At last Socrates said: Can it be, Euthydemus, that you are an aspirant to that excellence through which men become statesmen and administrators fit to rule and apt to benefit (24) the rest of the world and themselves?

(24) Or, "statesmen, and economists, and rules, and benefactors of the rest of the world and themselves."

Yes (replied he), that is the excellence I desire--beyond measure.

Upon my word (said Socrates), then you have indeed selected as the object of your ambition the n.o.blest of virtues and the greatest of the arts, for this is the property of kings, and is ent.i.tled "royal"; but (he continued) have you considered whether it is possible to excel in these matters without being just and upright? (25)

(25) Just, {dikaios} = upright, righteous. Justice, {dikaiosune} = social uprightness = righteousness, N.T. To quote a friend: "The Greek {dikaios} combines the active dealing out of justice with the self-reflective idea of preserving justice in our conduct, which is what we mean by 'upright.'"

Euth. Certainly I have, and I say that without justice and uprightness it is impossible to be a good citizen.

No doubt (replied Socrates) you have accomplished that initial step?

Euth. Well, Socrates, I think I could hold my own against all comers as an upright man.

And have upright men (continued Socrates) their distinctive and appropriate works like those of carpenters or shoe-makers?

Euth. To be sure they have.

Soc. And just as the carpenter is able to exhibit his works and products, the righteous man should be able to expound and set forth his, should he not?

I see (replied Euthydemus) you are afraid I cannot expound the works of righteousness! Why, bless me! of course I can, and the works of unrighteousness into the bargain, since there are not a few of that sort within reach of eye and ear every day.

Shall we then (proceeded Socrates) write the letter R on this side, (26) and on that side the letter W; and then anything that appears to us to be the product of righteousness we will place to the R account, and anything which appears to be the product of wrong-doing and iniquity to the account of W?

(26) The letter R (to stand for Right, Righteous, Upright, Just). The letter W (to stand for Wrong, Unrighteous, Unjust).

By all means do so (he answered), if you think that it a.s.sists matters.

Accordingly Socrates drew the letters, as he had suggested, and continued.

Soc. Lying exists among men, does it not?

Euth. Certainly.

To which side of the account then shall we place it? (he asked).

Euth. Clearly on the side of wrong and injustice.

Soc. Deceit too is not uncommon?