the memorabilia(纪念品)-第35章
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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 behindas hors de combat； on account
of ill…health of other feeblenessare saved。
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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
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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？
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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？
Euth。 By poor I mean those who have not enough to pay for their
necessaries；＇58＇ and by rich those who have more means than sufficient
for all their needs。
＇58＇ Al。 〃who cannot contribute their necessary quota to the taxes
（according to the census）。〃
Soc。 Have you noticed that some who possess a mere pittance not only
find this sufficient； but actually succeed in getting a surplus out of it； while
others do not find a large fortune large enough？
I have； most certainly； and I thank you for the reminder （replied
Euthydemus）。 One has heard of crowned heads and despotic rulers being
driven by want to commit misdeeds like the veriest paupers。
Then； if that is how matters stand （continued Socrates）； we must class
these same crowned heads with the commonalty； and some possessors of
scant fortunes； provided they are good economists； with the wealthy？
Then Euthydemus： It is the poverty of my own wit which forces me to
this admission。 I bethink me it is high time to keep silence altogether； a
little more； and I shall be proved to know absolutely nothing。 And so he
went away crestfallen； in an agony of self… contempt； persuaded that he
was verily and indeed no better than a slave。
Amongst those who were reduced to a like condition by Socrates；
many refused to come near him again； whom he for his part looked upon
as dolts and dullards。＇59＇ But Euthydemus had the wit to understand that；
in order to become worthy of account； his best plan was to associate as
much as possible with Socrates； and from that moment； save for some
necessity； he never left himin some points even imitating him in his
habits and pursuits。 Socrates； on his side； seeing that this was the young
man's disposition； disturbed him as little as possible； but in the simplest
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and plainest manner initiated him into everything which he held to be
needful to know or important to practise。
＇59＇ Or； 〃as people of dull intelligence and sluggish temperament。〃
Cf。 Plat。 〃Gorg。〃 488 A。
III
It may be inferred that Socrates was in no hurry for those who were
with him to discover capacities for speech and action or as inventive
geniuses；＇1＇ without at any rate a well…laid foundation of self… control。＇2＇
For those who possessed such abilities without these same saving virtues
would； he believed； only become worse men with greater power for
mischief。 His first object was to instil into those who were with him a wise
spirit in their relation to the gods。＇3＇ That such was the tenor of his
conversation in dealing with men may be seen from the narratives of
others who were present on some particular occasion。＇4＇ I confine myself
to a particular discussion with Euthydemus at which I was present。
＇1＇ Or； 〃as speakers〃 （see ch。 vi。 below）； 〃and men of action〃 （see
ch。 v。 below）； 〃or as masters of invention〃 （see ch。 vii。 below）。
＇2＇ Or； 〃but as prior to those excellences must be engrafted in them
｛sophrosune｝ （the virtues of temperance and sanity of soul）。〃
＇3＇ Lit。 〃His first object and endeavour was to make those who were
