the memorabilia-第33节
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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 desirebeyond 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 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 assists
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？
Euth。 By no means。
Soc。 To which side shall we place deceit？
Euth。 Deceit clearly on the side of wrong。
Soc。 Well； and chicanery＇27＇ or mischief of any sort？
＇27＇ Reading ｛to kakourgein｝ （= furari； Sturz）； al。 ｛kleptein｝； Stob。
Euth。 That too。
Soc。 And the enslavement of free…born men？＇28＇
＇28＇ Or； 〃the kidnapping of men into slavery。〃 ｛to andrapodizesthai｝ =
the reduction of a free…born man to a state of slavery。 Slavery
itself （｛douleia｝） being regarded as the normal condition of a
certain portion of the human race and not in itself immoral。
Euth。 That too。
Soc。 And we cannot allow any of these to lie on the R side of the
account； to the side of right and justice； can we； Euthydemus？
It would be monstrous （he replied）。
Soc。 Very good。 But supposing a man to be elected general； and he
succeeds in enslaving an unjust； wicked； and hostile state； are we to
say that he is doing wrong？
Euth。 By no means。
Soc。 Shall we not admit that he is doing what is right？
Euth。 Certainly。
Soc。 Again； suppose he deceives the foe while at war with them？
Euth。 That would be all fair and right also。
Soc。 Or steals and pillages their property？ would he not be doing what
is right？
Euth。 Certainly； when you began I thought you were limiting the
question to the case of friends。
Soc。 So then everything which we set down on the side of Wrong will
now have to be placed to the credit of Right？
Euth。 Apparently。
Soc。 Very well then； let us so place them； and please； let us make a
new definitionthat while it is right to do such things to a foe； it
is wrong to do them to a friend； but in dealing with the latter it
behoves us to be as straightforward as possible。＇29＇
＇29＇ Or； 〃an absolutely straightforward course is necessary。〃
I quite assent （replied Euthydemus）。
So far so good （remarked Socrates）； but if a general； seeing his
troops demoralised； were to invent a tale to the effect that
reinforcements were coming； and by means of this false statement
should revive the courage of his men； to which of the two accounts
shall we place that act of fraud？＇30＇
＇30＇ Cf。 〃Hell。〃 IV。 iii。 10； 〃Cyrop。〃 I。 vi。 31。
On the side of right； to my notion （he replied）。
Soc。 Or again； if a man chanced to have a son ill and in need of
medicine； which the child refused to take； and supposing the father by
an act of deceit to administer it under the guise of something nice to
eat； and by service of that lie to restore the boy to health； to which
account shall we set down this fraud？
Euth。 In my judgment it too should be placed to the same account。
Soc。 Well； supposing you have a friend in deplorably low spirits； and
you are afraid he will make away with himselfaccordingly you rob him
of his knife or other such instrument： to which side ought we to set
the theft？
Euth。 That too must surely be placed to the score of right behaviour。
Soc。 I understand you to say that a straightforward course is not in
every case to be pursued even in dealing with friends？
Heaven forbid！ （the youth exclaimed）。 If you will allow me； I rescind
my former statement。＇31＇
＇31＇ See above； I。 ii。 44 （｛anatithemai｝）。
Soc。 Allow you！ Of course you mayanything rather than make a false
entry on our lists。 。 。 。 But there is just another point we ought not
to leave uninvestigated。 Let us take the case of deceiving a friend to
his detriment： which is the more wrongfulto do so voluntarily or
unintentionally？
Euth。 Really； Socrates； I have ceased to believe in my own answers；
for all my former admissions and conceptions seem to me other than I
first supposed them。＇32＇ Still； if I may hazard one more opinion； the
intentional deceiver； I should say； is worse than the involuntary。
＇32＇ Or； 〃all my original positions seem to me now other than I first
conceived them〃； or； 〃everything I first asserted seems now to be
twisted topsy…turvy。〃
Soc。 And is it your opinion that there is a lore and science of Right
and Justice just as there is of letters and grammar？＇33＇
＇33＇ ｛mathesis kai episteme tou dikaiou｝a doctrine and a knowledge
of the Just。
Euth。 That is my opinion。
Soc。 And which should you say was more a man of letters＇34＇he who
intentionally misspells or misreads； or he who does so unconsciously？
＇34＇ Or； 〃more grammatical〃； 〃the better grammarian。〃
Euth。 He who does so intentionally； I should say； because he can spell
or read correctly whenever he chooses。
Soc。 Then the voluntary misspeller may be a lettered person； but the
involuntary offender is an illiterate？＇35＇
＇35＇ Or； 〃In fact； he who sins against the lore of grammer
intentionally may be a good grammarian and a man of letters； but
he who does so involuntarily is illiterate and a bad grammarian？〃
Euth。 True； he must be。 I do not see how to escape from that
c
