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proskunountas auton en pneumati kai aletheia dei proskunein｝；
which the philosopher Socrates would perhaps readily have assented
to。
Soc。 But now； with regard to human beings； is it allowable to deal
with men in any way one pleases？＇12＇
＇12＇ Or； 〃may a man deal with his fellow…men arbitrarily according to
his fancy？〃 See above； II。 vii。 8。
Euth。 No； with regard to men also； he will be a law…observing man＇13＇
who knows what things are lawful as concerning men； in accordance with
which our dealings with one another must be conducted。＇14＇
＇13＇ Or； 〃he is a man full of the law （lawful） and law…abiding who
knows；〃 etc。
＇14＇ Reading ｛kath' a dei pros allelous khresthai｝； subaud。
｛allelois｝； or if vulg。 ｛kath' a dei pos allelois khresthai｝；
translate 〃must be specifically conducted。〃
Soc。 Then those who deal with one another in this way； deal with each
other as they ought？＇15＇
＇15＇ 〃As they should and must。〃
Obviously （he answered）。
Soc。 And they who deal with one another as they ought； deal well and
noblyis it not so？
Certainly （he answered）。
Soc。 And they who deal well and nobly by mankind are well…doers in
respect of human affairs？
That would seem to follow （he replied）。
Soc。 I presume that those who obey the laws do what is just and right？
Without a doubt； （he answered）。
Soc。 And by things right and just you know what sort of things are
meant？
What the laws ordain （he answered）。
Soc。 It would seem to follow that they who do what the laws ordain
both do what is right and just and what they ought？＇16＇
＇16＇ 〃What they should and must。〃
Euth。 I see no alternative。
Soc。 But then； he who does what is just and right is upright and
just？＇17＇
＇17＇ This proposition； as Kuhner argues （ad loc。）； is important as
being the middle term of the double syllogism （A and B）
A。 Those who do what the law demands concerning men do what is
just and right。
Those who do what is just and right are righteous and just。
ErgoThose who do what the law demands concerning men are
righteous and just。
B。 Those who know what is just and right ought （and are bound；
cf。 above； III。 ix。 4） to do also what is just and right。
Those who do what is just and right are righteous and just。
ErgoRighteous and Just （｛dikaioi｝） may be defined as 〃Those
who know what the law demands （aliter things right and just）
concerning men。〃
I should say so myself （he answered）。
Soc。 And should you say that any one obeys the laws without knowing
what the laws ordain？
I should not （he answered）。
Soc。 And do you suppose that any one who knows what things he ought to
do supposes that he ought not to do them？＇18＇
＇18＇ Or； 〃and no one who knows what he must and should do imagines
that he must and should not do it？〃
No； I suppose not （he answered）。
Soc。 And do you know of anybody doing other than what he feels bound
to do？＇19＇
＇19＇ Or； 〃and nobody that you know of does the contrary of what he
thinks he should do？〃
No； I do not （he answered）。
Soc。 It would seem that he who knows what things are lawful＇20＇ as
concerning men does the things that are just and right？
＇20＇ Or； 〃of lawful obligation。〃
Without a doubt （he answered）。
Soc。 But then； he who does what is just and right is upright and
just？＇21＇
＇21＇ N。B。In reference to this definition of justice； see K。 Joel；
op。 cit。 p。 323 foll。； 〃Das ist eine Karrikatur des Sokratischen
Dialogs。〃
Who else； if not？ （he replied）。
Soc。 It would seem； then； we shall have got to a right definition if
we name as just and upright those who know the things which are
lawful as concerning men？
That is my opinion （he answered）。
Soc。 And what shall we say that wisdom is？ Tell me； does it seem to
you that the wise are wise in what they know；＇22＇ or are there any who
are wise in what they know not？
＇22＇ Or； 〃in that of which they have the knowledge （｛episteme｝）。〃
Euth。 Clearly they are wise in what they know；＇23＇ for how could a man
have wisdom in that which he does not know？
＇23＇ Or； 〃their wisdom is confined to that of which they have the
｛episteme｝。 How could a man be wise in what he lacks the knowledge
of？〃
Soc。 In fact； then； the wise are wise in knowledge？
Euth。 Why； in what else should a man be wise save only in knowledge？
Soc。 And is wisdom anything else than that by which a man is wise；
think you？
Euth。 No； that； and that only； I think。
Soc。 It would seem to follow that knowledge and wisdom are the same？
Euth。 So it appears to me。
Soc。 May I ask； does it seem to you possible for a man to know all the
things that are？
Euth。 No； indeed！ not the hundredth part of them； I should say。
Soc。 Then it would seem that it is impossible for a man to be all…
wise？
Quite impossible （he answered）。
Soc。 It would seem the wisdom of each is limited to his knowledge；
each is wise only in what he knows？
Euth。 That is my opinion。＇24＇
＇24＇ Cf。 Plat。 〃Theaet。〃 145 D。 N。B。For this definition of wisdom
see K。 Joel； ib。 p。 324 foll。
Soc。 Well！ come now； Euthydemus； as concerning the good： ought we to
search for the good in this way？
What way？ （he asked）。
Soc。 Does it seem to you that the same thing is equally advantageous
to all？
No； I should say not （he answered）。
Soc。 You would say that a thing which is beneficial to one is
sometimes hurtful to another？
Decidedly （he replied）。
Soc。 And is there anything else good except that which is beneficial；
should you say？＇25＇
＇25＇ Or reading （1） ｛allo d' an ti phaies e agathon einai to
ophelimon｝； or else （2） ｛allo d' an ti phaies agathon einai to
ophelimon｝； （in which case ｛alloti｝ = ｛allo ti e｝；） translate （1）
〃and what is beneficial is good （or a good）； should you not say？〃
lit。 〃could you say that the beneficial is anything else than good
（or a good）？〃 or else （2） 〃and what is beneficial is good （or a
good）？ or is it anything else？〃
Nothing else （he answered）。
Soc。 It would seem to follow that the beneficial is good relatively to
him to whom it is beneficial？
That is how it appears to me （he answered）。
Soc。 And the beautiful： can we speak of a thing as beautiful in any
other way than relatively？ or can you name any beautiful thing； body；
vessel； or whatever it be； which you know of as universally
beautiful？＇26＇
＇26＇ i。e。 〃beautiful in all relations into which it enters。〃 Reading
｛to de kalon ekhoimen an pos allos eipein e estin onomazein kalon
e soma e skeuos e all' otioun； o oistha pros tanta kalon on； Ma
Di'； ouk egog'； ephe｝。 For other emendations of the vulg。； and the
many interpretations which have been given to the passage； see R。
Kuhner ad loc。
Euth。 I confess I do not know of any such myself。＇27＇
＇27＇ Or； adopting the reading ｛ekhois an｝ in place of ｛ekhoimen an｝
above； translate 〃I certainly cannot； I confess。〃
Soc。 I presume to turn a thing to its proper use is to apply it
beautifully？
Euth。 Undoubtedly it is a beautiful appliance。＇28＇
＇28＇ Or； 〃I presume i