whence it follows that true judgment and science are not the same k

Theætetus, pressed by this objection, attempts a third definition of science, and says it is true judgment in conjunction with reason. But then, observes Socrates, how are we to distinguish the things that can be known from those that cannot? For instance, elements cannot be defined, but things composed of them can be defined. Again, elements can be perceived but not known, for he who cannot give an explanation of a thing cannot know it, but things compounded of them, because they can be defined, can also be known. Theætetus agrees to this; but Socrates is not satisfied with the statement, that the elements are unknown, but the nature of things compounded of them known. He illustrates his objection by an examination of the component parts of a syllable, and shews that if a whole is known its parts must also be known; if, then, letters are the elements of a syllable, being also the parts of it, they must also be known as well as the syllable1.

But in order to ascertain the accuracy of Theætetus's last definition of science, it is necessary to determine the meaning of the word logos. First of all, then, it may mean the expressing one's thoughts by means of words, but in that case there will be no difference between true judgment and science. Secondly, it may mean the being able to describe a thing by its elements; but this has been already answered in considering the elements of syllables. Lastly, it may mean definition; but it is absurd to say that science is true judgment joined to definition, for definition can only be of that which a person already knows, so that this would be to say that science is true judgment joined to sciencem.

At this point the argument is broken off, without having been brought to any satisfactory conclusion. But Socrates requests that they may meet again the following day and continue the discussion.

§ 126-138.

' § 139-149.

m § 149-157.

THEATETUS,

OR

ON SCIENCE.

FIRST EUCLIDES, AND TERPSION,

THEN SOCRATES, THEODORUS, AND THEÆTETUS.

Euc. ARE you just now, Terpsion, or long since come from the country?

Ter. A considerable time since, and I have been seeking for you in the forum, and wondered that I could not find you. Euc. I was not in the city.

Ter. Where then?

Euc. As I was going down to, the port, I met with Theatetus, who was being carried from the camp at Corinth to Athens.

Ter. Alive or dead?

Euc. Alive, though scarcely so; for he is in a bad state from several wounds, though he suffers more from the disease that is prevalent in the army.

Ter. Is it dysentery?

Euc. Yes.

Ter. What a man you speak of as being in danger!

Euc. An honourable and good man, Terpsion, and I just now heard some persons highly extolling his conduct in the battle.

Ter. Nor is that surprising, but it would be much more wonderful if he had not behaved so. But why did he not stop here at Megara?

Euc. He was hastening home; although I begged and advised him, yet he would not. And after I had attended him on his journey, on my return hither I recollected, and was filled with admiration of Socrates, who often spoke pro

B b

phetically about other things, and especially about him. 2. For if I remember rightly, a little before his death, he met with Theaetetus who was then a youth, and being in company and discoursing with him, he very much admired his natural disposition. And when I went to Athens, he related to me the conversation he had had with him, which was very well worth hearing, and he said that he must necessarily distinguish himself, if he lived to a mature age.

Ter. And he spoke truly as it seems. conversation? are you able to relate it?

But what was the

Euc. No, by Jupiter, not by heart; but as soon as I returned home, I made notes of it, and afterwards at my leisure calling it to mind I wrote it down, and as often as I came to Athens, I asked Socrates to repeat what I did not remember, and, on my return hither, corrected it; so that I have nearly the whole conversation written out.

3. Ter. True: I have heard you say so before, and though I always meant to beg you to shew it me, I have hitherto delayed doing so. But what should hinder us from now going through it? For I am in great need of rest, having just come from the country.

Euc. I too accompanied Theætetus as far as Erinion, so that I should not be at all sorry to rest myself. Let us go, then, and while we rest the boy shall read to us.

Ter. You say well.

Euc. This then is the book, Terpsion. But I wrote the conversation thus, not as if Socrates related it to me, as he did, but as if he was conversing with the persons with whom he said he did converse. But these, he said, were Theodorus the geometrician, and Theætetus. 4. In order, then, that phrases interposed in the discourse might not give us trouble in the writing, when Socrates spoke of himself, as "I said," or Thereupon I replied," and again when he spoke of the person who gave the answer, "He assented," or "He denied,"

66

for this reason I have introduced Socrates himself as conversing with them, and have done away with all such expressions. Ter. And that is not at all improper, Euclides.

Fuc. Here then, boy, take the book and read.

Socr. If I took more interest in the people at Cyrene, Theodorus, I should enquire of you what is going on there, and of

the people, whether there are any young men there who devote their attention to geometry, or any other liberal study. But now, for I love them less than these, I am more anxious to know who of our young men promise to become eminent. For I myself examine into this as far as I am able, and enquire of others, with whom I see the young men willingly associating. But no small number attach themselves to you, and justly; for you deserve it, both in other respects, and on account of your geometry. If, therefore, you have met with any one worth mentioning, I should be glad to be informed of it.

5. Theo. And indeed, Socrates, it is very well worth while both for me to tell and you to hear, what a youth I have met with among your fellow-citizens. And if he were beautiful, I should be very much afraid to mention him, lest I should appear to any one to be enamoured with him; but now, and don't be angry with me, he is not handsome, for he resembles you in the flatness of his nose and the prominence of his eyes: but he has these in a less degree than you. You see I speak without reserve. Be assured then, that of all I ever met with, and I have been in company with very many, I never yet knew one of such an admirable disposition. For a man to be apt to learn, as it is at all times difficult, and at the same time remarkably mild, and added to this brave beyond compare, I, for my part, thought could never happen, nor do I see any who are so. But those who are acute, as this one, sagacious, and of a good memory, are for the most part easily roused to anger, and are hurried violently along like ships without ballast, and are naturally rather furious than brave; on the other hand those who are more sedate commonly set about their studies more sluggishly and are forgetful. 6. But he so calmly, steadily, and effectually applies himself to his studies and investigations, with so much gentleness, like oil flowing noiselessly, that one wonders how one at his age can manage to do this.

Socr. You bring good news. But whose son is he of our citizens?

Theo. I have heard the name, but do not remember it. However he is the middle one of those who are now approaching. For both he and these who are some of his companions were just now anointing themselves in the outer course; and

now they appear to me to be coming here after having anointed themselves. Observe, however, if you know him.

Socr. I do know him. He is the son of Euphronius of Sunium, who, my friend, was just such a man as you describe the son to be, and who was otherwise a person of consideration, and besides left behind him a very large fortune.

7. Theo. Theætetus is his name, Socrates. But I think his guardians have squandered his fortune. However notwithstanding this, he is wonderfully liberal with his money, Socrates.

Socr. You describe a noble man. Bid him come here, and sit down by us.

Theo. I will. Theætetus, come hither to Socrates.

Socr. By all means come, Theætetus, that I may look at myself, and see what sort of a face I have. For Theodorus says I am like you. But if we had each of us a lyre, and he should say that they were modulated alike, should we believe him at once, or consider first whether he speaks as a musician?

Thea. We should consider that first.

Socr. Should we not, then, on finding that he was so, believe him, but, if he was ignorant of music, disbelieve him?

Thea. True.

Socr. Now, then, I think, if we care at all about the resemblance of our faces, we should consider whether he speaks as a painter, or not.

Thea. It appears so to me.

Socr. Is Theodorus a painter then?

Thea. Not that I know of.

Socr. And is he not a geometrician either?

Thee. Most assuredly he is, Socrates.

8. Socr. Is he also an astronomer, a reasoner, and a musician, and acquainted with all such things as are requisite for a good education?

Thee. He appears so to me.

Socr. If, then, he says that we resemble each other in some part of our body, praising or blaming it, it is not very well worth while to pay any attention to him.

Thea. Perhaps not.

Socr. But what if he should praise the soul of either of us for virtue or wisdom? would it not be worth while for the one