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the strangers to save me and the youth from the whirlpool of the argument; they were our Castor and Pollux, I said, and they should be serious, and show us in sober earnest what that knowledge was which would enable us to pass the rest of our lives in happiness.

      CRITO: And did Euthydemus show you this knowledge?

      SOCRATES: Yes, indeed; he proceeded in a lofty strain to the following effect: Would you rather, Socrates, said he, that I should show you this knowledge about which you have been doubting, or shall I prove that you already have it?

      What, I said, are you blessed with such a power as this?

      Indeed I am.

      Then I would much rather that you should prove me to have such a knowledge; at my time of life that will be more agreeable than having to learn.

      Then tell me, he said, do you know anything?

      Yes, I said, I know many things, but not anything of much importance.

      That will do, he said: And would you admit that anything is what it is, and at the same time is not what it is?

      Certainly not.

      And did you not say that you knew something?

      I did.

      If you know, you are knowing.

      Certainly, of the knowledge which I have.

      That makes no difference;—and must you not, if you are knowing, know all things?

      Certainly not, I said, for there are many other things which I do not know.

      And if you do not know, you are not knowing.

      Yes, friend, of that which I do not know.

      Still you are not knowing, and you said just now that you were knowing; and therefore you are and are not at the same time, and in reference to the same things.

      A pretty clatter, as men say, Euthydemus, this of yours! and will you explain how I possess that knowledge for which we were seeking? Do you mean to say that the same thing cannot be and also not be; and therefore, since I know one thing, that I know all, for I cannot be knowing and not knowing at the same time, and if I know all things, then I must have the knowledge for which we are seeking—May I assume this to be your ingenious notion?

      Out of your own mouth, Socrates, you are convicted, he said.

      Well, but, Euthydemus, I said, has that never happened to you? for if I am only in the same case with you and our beloved Dionysodorus, I cannot complain. Tell me, then, you two, do you not know some things, and not know others?

      Certainly not, Socrates, said Dionysodorus.

      What do you mean, I said; do you know nothing?

      Nay, he replied, we do know something.

      Then, I said, you know all things, if you know anything?

      Yes, all things, he said; and that is as true of you as of us.

      O, indeed, I said, what a wonderful thing, and what a great blessing! And do all other men know all things or nothing?

      Certainly, he replied; they cannot know some things, and not know others, and be at the same time knowing and not knowing.

      Then what is the inference? I said.

      They all know all things, he replied, if they know one thing.

      O heavens, Dionysodorus, I said, I see now that you are in earnest; hardly have I got you to that point. And do you really and truly know all things, including carpentering and leather-cutting?

      Certainly, he said.

      And do you know stitching?

      Yes, by the gods, we do, and cobbling, too.

      And do you know things such as the numbers of the stars and of the sand?

      Certainly; did you think we should say No to that?

      By Zeus, said Ctesippus, interrupting, I only wish that you would give me some proof which would enable me to know whether you speak truly.

      What proof shall I give you? he said.

      Will you tell me how many teeth Euthydemus has? and Euthydemus shall tell how many teeth you have.

      Will you not take our word that we know all things?

      Certainly not, said Ctesippus: you must further tell us this one thing, and then we shall know that you are speak the truth; if you tell us the number, and we count them, and you are found to be right, we will believe the rest. They fancied that Ctesippus was making game of them, and they refused, and they would only say in answer to each of his questions, that they knew all things. For at last Ctesippus began to throw off all restraint; no question in fact was too bad for him; he would ask them if they knew the foulest things, and they, like wild boars, came rushing on his blows, and fearlessly replied that they did. At last, Crito, I too was carried away by my incredulity, and asked Euthydemus whether Dionysodorus could dance.

      Certainly, he replied.

      And can he vault among swords, and turn upon a wheel, at his age? has he got to such a height of skill as that?

      He can do anything, he said.

      And did you always know this?

      Always, he said.

      When you were children, and at your birth?

      They both said that they did.

      This we could not believe. And Euthydemus said: You are incredulous, Socrates.

      Yes, I said, and I might well be incredulous, if I did not know you to be wise men.

      But if you will answer, he said, I will make you confess to similar marvels.

      Well, I said, there is nothing that I should like better than to be self-convicted of this, for if I am really a wise man, which I never knew before, and you will prove to me that I know and have always known all things, nothing in life would be a greater gain to me.

      Answer then, he said.

      Ask, I said, and I will answer.

      Do you know something, Socrates, or nothing?

      Something, I said.

      And do you know with what you know, or with something else?

      With what I know; and I suppose that you mean with my soul?

      Are you not ashamed, Socrates, of asking a question when you are asked one?

      Well, I said; but then what am I to do? for I will do whatever you bid; when I do not know what you are asking, you tell me to answer nevertheless, and not to ask again.

      Why, you surely have some notion of my meaning, he said.

      Yes, I replied.

      Well, then, answer according to your notion of my meaning.

      Yes, I said; but if the question which you ask in one sense is understood and answered by me in another, will that please you—if I answer what is not to the point?

      That will please me very well; but will not please you equally well, as I imagine.

      I certainly will not answer unless I understand you, I said.

      You will not answer, he said, according to your view of the meaning, because you will be prating, and are an ancient.

      Now I saw that he was getting angry with me for drawing distinctions, when he wanted to catch me in his springes of words. And I remembered that Connus was always angry with me when I opposed him, and then he neglected me, because he thought that I was stupid; and as I was intending to go to Euthydemus as a pupil, I reflected that I had better let him have his way, as he might think me a blockhead, and refuse to take me. So I said: You are a far better dialectician than myself, Euthydemus, for I have never made a profession of the art, and therefore do as you say; ask your questions once more, and I will answer.

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