the memorabilia(纪念品)-第33章
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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
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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）。
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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
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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？
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＇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
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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 pl
