§145ΣΩ. νῦν δέ γʼ, οἶμαι, εἴ τι μέλει ἡμῖν τῆς τῶν προσώπων ὁμοιότητος, σκεπτέον εἰ γραφικὸς ὢν λέγει ἢ οὔ.
SOCRATES: But now, I think, if we care at all about the likeness of our faces, we must examine whether he speaks as a painter or not.
ΘΕΑΙ. δοκεῖ μοι.
THEAETETUS: So it seems to me.
ΣΩ. ἦ οὖν ζωγραφικὸς Θεόδωρος;
SOCRATES: Is Theodorus, then, a painter?
ΘΕΑΙ. οὔχ, ὅσον γέ με εἰδέναι.
THEAETETUS: No, not so far as I know.
ΣΩ. ἆρʼ οὐδὲ γεωμετρικός;
SOCRATES: And is he not a geometer either?
ΘΕΑΙ. πάντως δήπου, ὦ Σώκρατες.
THEAETETUS: Most certainly he is, Socrates.
ΣΩ. ἦ καὶ ἀστρονομικὸς καὶ λογιστικός τε καὶ μουσικὸς καὶ ὅσα παιδείας ἔχεται;
SOCRATES: And is he also an astronomer, a calculator, a musician, and versed in all that belongs to education?
ΘΕΑΙ. ἔμοιγε δοκεῖ.
THEAETETUS: So it seems to me.
ΣΩ. εἰ μὲν ἄρα ἡμᾶς τοῦ σώματός τι ὁμοίους φησὶν εἶναι ἐπαινῶν πῃ ἢ ψέγων, οὐ πάνυ αὐτῷ ἄξιον τὸν νοῦν προσέχειν.
SOCRATES: If, then, he says we are alike in some part of our body, praising or blaming it in some way, it is not very well worth while to pay attention to him.
ΘΕΑΙ. ἴσως οὔ.
THEAETETUS: Perhaps not.
ΣΩ. τί δʼ εἰ ποτέρου τὴν ψυχὴν ἐπαινοῖ πρὸς ἀρετήν τε καὶ σοφίαν;
SOCRATES: But what if he should praise the soul of either of us for virtue and wisdom?
ἆρʼ οὐκ ἄξιον τῷ μὲν ἀκούσαντι προθυμεῖσθαι ἀνασκέψασθαι τὸν ἐπαινεθέντα, τῷ δὲ προθύμως ἑαυτὸν ἐπιδεικνύναι;
Is it not worth while for the hearer to be eager to examine the one who is praised, and for the other to show himself eagerly?
ΘΕΑΙ. πάνυ μὲν οὖν, ὦ Σώκρατες.
THEAETETUS: By all means, Socrates.
ΣΩ. ὥρα τοίνυν, ὦ φίλε Θεαίτητε, σοὶ μὲν ἐπιδεικνύναι, ἐμοὶ δὲ σκοπεῖσθαι· ὡς εὖ ἴσθι ὅτι Θεόδωρος πολλοὺς δὴ πρός με ἐπαινέσας ξένους τε καὶ ἀστοὺς οὐδένα πω ἐπῄνεσεν ὡς σὲ νυνδή.
SOCRATES: Now, then, my dear Theaetetus, is the time for you to show yourself and for me to examine you; for you may be sure that though Theodorus has praised many men to me, both strangers and citizens, he has never praised anyone as he just now praised you.
ΘΕΑΙ. εὖ ἂν ἔχοι, ὦ Σώκρατες· ἀλλʼ ὅρα μὴ παίζων ἔλεγεν.
THEAETETUS: I should be glad of that, Socrates; but see that he was not speaking in jest.
ΣΩ. οὐχ οὗτος ὁ τρόπος Θεοδώρου·
SOCRATES: That is not Theodorus's way.
ἀλλὰ μὴ ἀναδύου τὰ ὡμολογημένα σκηπτόμενος παίζοντα λέγειν τόνδε, ἵνα μὴ καὶ ἀναγκασθῇ μαρτυρεῖν—πάντως γὰρ οὐδεὶς ἐπισκήψετʼ αὐτῷ—ἀλλὰ θαρρῶν ἔμμενε τῇ ὁμολογίᾳ.
Do not back out of our agreement, then, on the pretext that he was speaking in jest, lest he be forced to bear witness—for certainly no one will prosecute him for perjury—but abide by your agreement with courage.
ΘΕΑΙ. ἀλλὰ χρὴ ταῦτα ποιεῖν, εἰ σοὶ δοκεῖ.
THEAETETUS: Well, so I must do, if you think so.
ΣΩ. λέγε δή μοι· μανθάνεις που παρὰ Θεοδώρου γεωμετρίας ἄττα;
SOCRATES: Tell me, then: you learn some geometry from Theodorus, I suppose?
ΘΕΑΙ. ἔγωγε.
THEAETETUS: I do.
ΣΩ. καὶ τῶν περὶ ἀστρονομίαν τε καὶ ἁρμονίας καὶ λογισμούς;
SOCRATES: And also things concerning astronomy, harmony, and calculations?
ΘΕΑΙ. προθυμοῦμαί γε δή.
THEAETETUS: I certainly try my best.
ΣΩ. καὶ γὰρ ἐγώ, ὦ παῖ, παρά τε τούτου καὶ παρʼ ἄλλων οὓς ἂν οἴωμαί τι τούτων ἐπαΐειν.
SOCRATES: So do I, my boy, both from him and from others whom I think understand any of these things.
ἀλλʼ ὅμως τὰ μὲν ἄλλα ἔχω περὶ αὐτὰ μετρίως, μικρὸν δέ τι ἀπορῶ ὃ μετὰ σοῦ τε καὶ τῶνδε σκεπτέον.
Yet, although I am moderately well versed in these matters, I am a little puzzled about one small point, which we must examine with you and these others.
καί μοι λέγε· ἆρʼ οὐ τὸ μανθάνειν ἐστὶν τὸ σοφώτερον γίγνεσθαι περὶ ὃ μανθάνει τις;
Tell me: is not learning becoming wiser about that which one learns?
ΘΕΑΙ. πῶς γὰρ οὔ;
THEAETETUS: Of course it is.
ΣΩ. σοφίᾳ δέ γʼ οἶμαι σοφοὶ οἱ σοφοί.
SOCRATES: And it is by wisdom, I suppose, that wise people are wise?
ΘΕΑΙ. ναί.
THEAETETUS: Yes.
ΣΩ. τοῦτο δὲ μῶν διαφέρει τι ἐπιστήμης;
SOCRATES: But is this any different from knowledge?
ΘΕΑΙ. τὸ ποῖον;
THEAETETUS: What do you mean?
ΣΩ. ἡ σοφία.
SOCRATES: Wisdom.
ἢ οὐχ ἅπερ ἐπιστήμονες ταῦτα καὶ σοφοί;
Or are not people wise in just those things of which they have knowledge?
ΘΕΑΙ. τί μήν;
THEAETETUS: Of course.
ΣΩ. ταὐτὸν ἄρα ἐπιστήμη καὶ σοφία;
SOCRATES: Then knowledge and wisdom are the same thing?
ΘΕΑΙ. ναί.
THEAETETUS: Yes.
§146ΣΩ. τοῦτʼ αὐτὸ τοίνυν ἐστὶν ὃ ἀπορῶ καὶ οὐ δύναμαι λαβεῖν ἱκανῶς παρʼ ἐμαυτῷ, ἐπιστήμη ὅτι ποτὲ τυγχάνει ὄν.
SOCRATES: This, then, is the very thing I am puzzled about and cannot sufficiently grasp by myself: what knowledge actually is.
ἆρʼ οὖν δὴ ἔχομεν λέγειν αὐτό;
Can we, then, state it?
τί φατέ;
What do you all say?
τίς ἂν ἡμῶν πρῶτος εἴποι;
Who of us will speak first?
ὁ δὲ ἁμαρτών, καὶ ὃς ἂν ἀεὶ ἁμαρτάνῃ, καθεδεῖται, ὥσπερ φασὶν οἱ παῖδες οἱ σφαιρίζοντες, ὄνος· ὃς δʼ ἂν περιγένηται ἀναμάρτητος, βασιλεύσει ἡμῶν καὶ ἐπιτάξει ὅτι ἂν βούληται ἀποκρίνεσθαι.
He who makes a mistake, and whoever keeps making mistakes, shall sit down as the 'donkey,' as the children playing ball say; but whoever comes through without making a mistake shall be our king and shall order us to answer whatever he pleases.
τί σιγᾶτε;
Why are you silent?
οὔ τί που, ὦ Θεόδωρε, ἐγὼ ὑπὸ φιλολογίας ἀγροικίζομαι, προθυμούμενος ἡμᾶς ποιῆσαι διαλέγεσθαι καὶ φίλους τε καὶ προσηγόρους ἀλλήλοις γίγνεσθαι;
Surely, Theodorus, I am not behaving rudely because of my love of talk, in my eagerness to make us converse and become friends and talkative with one another?
ΘΕΟ. ἥκιστα μέν, ὦ Σώκρατες, τὸ τοιοῦτον ἂν εἴη ἄγροικον, ἀλλὰ τῶν μειρακίων τι κέλευέ σοι ἀποκρίνεσθαι·
THEODORUS: By no means, Socrates, would such a thing be rude.
ἐγὼ μὲν γὰρ ἀήθης τῆς τοιαύτης διαλέκτου, καὶ οὐδʼ αὖ συνεθίζεσθαι ἡλικίαν ἔχω.
But bid one of the youths answer you; for I am unaccustomed to this kind of discussion, and moreover, I am not of an age to get used to it.
τοῖσδε δὲ πρέποι τε ἂν τοῦτο καὶ πολὺ πλέον ἐπιδιδοῖεν· τῷ γὰρ ὄντι ἡ νεότης εἰς πᾶν ἐπίδοσιν ἔχει.
But for them, this would be suitable and they would improve far more; for indeed, youth is capable of improvement in everything.
ἀλλʼ, ὥσπερ ἤρξω, μὴ ἀφίεσο τοῦ Θεαιτήτου ἀλλʼ ἐρώτα.
So, as you began, do not let Theaetetus off, but question him.
ΣΩ. ἀκούεις δή, ὦ Θεαίτητε, ἃ λέγει Θεόδωρος, ᾧ ἀπειθεῖν, ὡς ἐγὼ οἶμαι, οὔτε σὺ ἐθελήσεις, οὔτε θέμις περὶ τὰ τοιαῦτα ἀνδρὶ σοφῷ ἐπιτάττοντι νεώτερον ἀπειθεῖν.
SOCRATES: You hear, then, Theaetetus, what Theodorus says, whom you will not, I think, wish to disobey, nor is it right for a younger man to disobey a wise man when he commands in such matters.
ἀλλʼ εὖ καὶ γενναίως εἰπέ· τί σοι δοκεῖ εἶναι ἐπιστήμη;
Speak, then, well and nobly: what do you think knowledge is?
ΘΕΑΙ. ἀλλὰ χρή, ὦ Σώκρατες, ἐπειδήπερ ὑμεῖς κελεύετε.
THEAETETUS: Well, I must do so, Socrates, since you both command it.
πάντως γάρ, ἄν τι καὶ ἁμάρτω, ἐπανορθώσετε.
For in any case, if I make a mistake, you will correct me.
ΣΩ. πάνυ μὲν οὖν, ἄνπερ γε οἷοί τε ὦμεν.
SOCRATES: By all means, if we are able.
ΘΕΑΙ. δοκεῖ τοίνυν μοι καὶ ἃ παρὰ Θεοδώρου ἄν τις μάθοι ἐπιστῆμαι εἶναι, γεωμετρία τε καὶ ἃς νυνδὴ σὺ διῆλθες, καὶ αὖ σκυτοτομική τε καὶ αἱ τῶν ἄλλων δημιουργῶν τέχναι, πᾶσαί τε καὶ ἑκάστη τούτων, οὐκ ἄλλο τι ἢ ἐπιστήμη εἶναι.
THEAETETUS: Well, then, it seems to me that the things one might learn from Theodorus are knowledges—geometry and the ones you just went through— and again, shoemaking and the crafts of the other artisans, all and each of these are nothing else than knowledge.
ΣΩ. γενναίως γε καὶ φιλοδώρως, ὦ φίλε, ἓν αἰτηθεὶς πολλὰ δίδως καὶ ποικίλα ἀντὶ ἁπλοῦ.
SOCRATES: Nobly and generously indeed, my friend!
ΘΕΑΙ. πῶς τί τοῦτο λέγεις, ὦ Σώκρατες;
When asked for one thing, you give many and various things instead of a simple one.
ΣΩ. ἴσως μὲν οὐδέν·
THEAETETUS: What do you mean by that, Socrates?
ὃ μέντοι οἶμαι, φράσω.
SOCRATES: Perhaps it is nothing; but I will tell you what I think.
ὅταν λέγῃς σκυτικήν, μή τι ἄλλο φράζεις ἢ ἐπιστήμην ὑποδημάτων ἐργασίας;
When you say 'shoemaking,' do you mean anything else than the knowledge of making shoes?
ΘΕΑΙ. οὐδέν.
THEAETETUS: Nothing.
ΣΩ. τί δʼ ὅταν τεκτονικήν;
SOCRATES: And what when you say 'carpentry'?
μή τι ἄλλο ἢ ἐπιστήμην τῆς τῶν ξυλίνων σκευῶν ἐργασίας;
Anything else than the knowledge of making wooden utensils?
ΘΕΑΙ. οὐδὲ τοῦτο.
THEAETETUS: Not that either.
ΣΩ. οὐκοῦν ἐν ἀμφοῖν, οὗ ἑκατέρα ἐπιστήμη, τοῦτο ὁρίζεις;
SOCRATES: Therefore, in both cases, you define that of which each is the knowledge?
ΘΕΑΙ. ναί.
THEAETETUS: Yes.
ΣΩ. τὸ δέ γʼ ἐρωτηθέν, ὦ Θεαίτητε, οὐ τοῦτο ἦν, τίνων ἡ ἐπιστήμη, οὐδὲ ὁπόσαι τινές· οὐ γὰρ ἀριθμῆσαι αὐτὰς βουλόμενοι ἠρόμεθα ἀλλὰ γνῶναι ἐπιστήμην αὐτὸ ὅτι ποτʼ ἐστίν.
SOCRATES: But, Theaetetus, what was asked was not this, what things knowledge is of, nor how many knowledges there are; for we did not ask because we wanted to count them, but to know what knowledge itself actually is.
ἢ οὐδὲν λέγω;
Or am I talking nonsense?
ΘΕΑΙ. πάνυ μὲν οὖν ὀρθῶς.
THEAETETUS: No, you are entirely right.