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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
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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
conclusion。
Soc。 And which of the two knows what is righthe who intentionally
lies and deceives； or he who lies and deceives unconsciously？＇36＇
＇36＇ Or； Soc。 And does he who lies and deceives with intent know
what is right rather than he who does either or both unconsciously？
Euth。 Clearly he does。
Euth。 The intentional and conscious liar clearly。
Soc。 Well then； your statement is this： on the one hand； the man who
has the knowledge of letters is more lettered than he who has no such
knowledge？＇37＇
＇37＇ Or； Soc。 It is a fair inference； is it not； that he who has the
｛episteme｝ of grammar is more grammatical than he who has no such
｛episteme｝？
Euth。 Yes。
Soc。 And he who has the ｛episteme｝ of things rightful is more
righteous than he who lacks the ｛episteme｝？ See Plat。 〃Hipp。 min。〃；
Arist。 〃Eth。 Eud。〃 VI。 v。 7。
Euth。 Yes。
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Soc。 And； on the other； he who has the knowledge of what is right is
more righteous than he who lacks that knowledge？
Euth。 I suppose it is； but for the life of me I cannot make head or tail of
my own admission。＇38＇
＇38＇ Lit。 〃Apparently； but I appear to myself to be saying this also；
heaven knows how。〃 See Jowett； 〃Plato；〃 ii。 p。 416 （ed。 2）。
Soc。 Well （look at it like this）。 Suppose a man to be anxious to speak
the truth； but he is never able to hold the same language about a thing for
two minutes together。 First he says： 〃The road is towards the east；〃 and
then he says； 〃No； it's towards the west〃； or； running up a column of
figures； now he makes the product this； and again he makes it that； now
more； now lesswhat do you think of such a man？
Euth。 Heaven help us！ clearly he does not know what he thought he
knew。
Soc。 And you know the appellation given to certain people
〃slavish；〃＇39＇ or； 〃little better than a slave？〃
＇39＇ ｛andropododeis｝； which has the connotation of mental dulness；
and a low order of intellect； cf。 〃boorish；' 〃rustic；〃 〃loutish；〃
（〃pariah；〃 conceivably）。 〃Slavish；〃 〃servile；〃 with us connote moral
rather than intellectual deficiency； I suppose。 Hence it is impossible
to preserve the humour of the Socratic argument。 See Newman； op。
cit。 i。 107。
Euth。 I do。
Soc。 Is it a term suggestive of the wisdom or the ignorance of those to
whom it is applied？
Euth。 Clearly of their ignorance。
Soc。 Ignorance； for instance； of smithying？
Euth。 No； certainly not。
Soc。 Then possibly ignorance of carpentering？
Euth。 No； nor yet ignorance of carpentering。
Soc。 Well； ignorance of shoemaking？
Euth。 No； nor ignorance of any of these： rather the reverse； for the
majority of those who do know just these matters are 〃little better than
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slaves。〃
Soc。 You mean it is a title particularly to those who are ignorant of the
beautiful； the good； the just？＇40＇
＇40＇ Cf。 Goethe's 〃Im Ganzen Guten Schonen resolut zu leben。〃
It is； in my opinion （he replied）。
Soc。 Then we must in every way strain every nerve to avoid the
imputation of being slaves？
Euth。 Nay； Socrates； by all that is holy； I did flatter myself that at any
rate I was a student of philosophy； and on the right road to be taught
everything essential to one who would fain make beauty and goodness his
pursuit。＇41＇ So that now you may well imagine my despair when； for all
my pains expended； I cannot even answer the questions put to me about
what most of all a man should know； and there is no path of progress open
to me； no avenue of improvement left。
＇41＇ ｛tes kalokagathias｝； the virtue of the ｛kalos te kagathos｝
nobility of soul。 Cf。 above； I。 vi。 14。
Thereupon Socrates： Tell me； Euthydemus； have you ever been to
Delphi？
Yes； certainly； twice （said he）。
Soc。 And did you notice an inscription somewhere on the temple：
｛GNOMI SEAUTON｝KNOW THYSELF？
Euth。 I did。
Soc。 Did you； possibly； pay no regard to the inscription？ or did you
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 wo