Plat. 'Alc.' i.; 'Lys.' 210 E. See above, 'Mem.' I. ii. 29; Grote, 'Plato,' i. ch. x. passim.
[2] Lit. 'sophists.' See Grote, 'H. G.' viii. p. 480, note. For private libraries see Becker, 'Char.' p. 272 foll. (Eng. tr.)
[3] See 'Hipparch,' i. 24; 'Cyrop.' V. v. 46.
[4] See above, III. vi. 1; Schneid. cf. Isocr. 'Areop.' 149 C.
[5] Cf. Soph. fr. 12, {sophoi turannoi ton sophon xunousia}.
[6] L. and S. cf. Plat. 'Lys.' 223 A; 'Rep.' 329 B: 'Wishing to draw him out.'
[7] Cf. Plat. 'Alc.' i. 118 C: 'And Pericles is said not to have got his wisdom by the light of nature, but to have associated with several of the philosophers' (Jowett).
On a subsequent occasion, Euthydemus being present, though, as was plain to see, somewhat disposed to withdraw from the friendly concourse,[8] as if he would choose anything rather than appear to admire Socrates on the score of wisdom, the latter made the following remarks.
[8] {sunedrias}, 'the council.'
Soc. It is clear from his customary pursuits, is it not, sirs, that when our friend Euthydemus here is of full age, and the state propounds some question for solution, he will not abstain from offering the benefit of his advice? One can imagine the pretty exordium to his parliamentary speeches which, in his anxiety not to be thought to have learnt anything from anybody, he has ready for the occasion.[9] Clearly at the outset he will deliver himself thus: 'Men of Athens, I have never at any time learnt anything from anybody; nor, if I have ever heard of any one as being an able statesman, well versed in speech and capable of action, have I sought to come across him individually. I have not so much as been at pains to provide muself with a teacher from amongst those who have knowledge;[10] on the contrary, I have persistently avoided, I will not say learning from others, but the very faintest suspicion of so doing. However, anything that occurs to me by the light of nature I shall be glad to place at your disposal.' . . . How appropriate[11] would such a preface sound on the lips of any one seeking, say, the office of state physician,[12] would it not? How advantageously he might begin an address on this wise: 'Men of Athens, I have never learnt the art of healing by help of anybody, nor have I sought to provide myself with any teacher among medical men. Indeed, to put it briefly, I have been ever on my guard not only against learning anything from the profession, but against the very notion of having studied medicine at all. If, however, you will be so good as to confer on me this post, I promise I will do my best to acquire skill by experimenting on your persons.' Every one present laughed at the exordium (and there the matter dropped).
[9] Or, 'the pretty exordium . . . now in course of conposition. He must at all hazards avoid the suspicion of having picked up any crumb of learning from anybody; how can he help therefore beginning his speech thus?'
[10] Or, 'scientific experts.'
[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 competitors 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 association 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 classical 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, God forbid! not I! (ejaculated 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 noblest of virtues and the greatest of the arts, for this is the property of kings, and is entitled '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
