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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 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
sparewhen 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。
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 mankin