§222ΘΕΑΙ. πάνυ γε.
THEAI. Quite so.
ΞΕ. μέχρι μὲν τοίνυν ἐνταῦθα ὁ σοφιστὴς καὶ ἀσπαλιευτὴς ἅμα ἀπὸ τῆς κτητικῆς τέχνης πορεύεσθον.
STR. Up to this point, then, the sophist and the angler proceed together from the acquisitive art.
ΘΕΑΙ. ἐοίκατον γοῦν.
THEAI. They certainly seem to.
ΞΕ. ἐκτρέπεσθον δέ γε ἀπὸ τῆς ζῳοθηρικῆς, ὁ μὲν ἐπὶ θάλαττάν που καὶ ποταμοὺς καὶ λίμνας, τὰ ἐν τούτοις ζῷα θηρευσόμενος.
STR. But they turn aside from animal-hunting, the one to the sea, I suppose, and rivers and lakes, to hunt the creatures in them.
ΘΕΑΙ. τί μήν;
THEAI. How else?
ΞΕ. ὁ δέ γε ἐπὶ γῆν καὶ ποταμοὺς ἑτέρους αὖ τινας, πλούτου καὶ νεότητος οἷον λειμῶνας ἀφθόνους, τἀν τούτοις θρέμματα χειρωσόμενος.
STR. But the other goes to the land and to certain other rivers, as it were, abundant meadows of wealth and youth, to capture the creatures in them.
ΘΕΑΙ. πῶς λέγεις;
THEAI. How do you mean?
ΞΕ. τῆς πεζῆς θήρας γίγνεσθον δύο μεγίστω τινὲ μέρει.
STR. Of land-hunting, there arise two very great parts.
ΘΕΑΙ. ποῖον ἑκάτερον;
THEAI. What is each of them?
ΞΕ. τὸ μὲν τῶν ἡμέρων, τὸ δὲ τῶν ἀγρίων.
STR. The one of tame animals, the other of wild ones.
ΘΕΑΙ. εἶτʼ ἔστι τις θήρα τῶν ἡμέρων;
THEAI. Is there, then, any hunting of tame animals?
ΞΕ. εἴπερ γέ ἐστιν ἄνθρωπος ἥμερον ζῷον.
STR. Yes, if indeed man is a tame animal.
θὲς δὲ ὅπῃ χαίρεις, εἴτε μηδὲν τιθεὶς ἥμερον, εἴτε ἄλλο μὲν ἥμερόν τι, τὸν δὲ ἄνθρωπον ἄγριον, εἴτε ἥμερον μὲν λέγεις αὖ τὸν ἄνθρωπον, ἀνθρώπων δὲ μηδεμίαν ἡγῇ θήραν·
But set it down in whichever way you please: either setting down nothing as tame, or some other thing as tame but man as wild, or again if you say man is tame but think there is no hunting of men.
τούτων ὁπότερʼ ἂν ἡγῇ φίλον εἰρῆσθαί σοι, τοῦτο ἡμῖν διόρισον.
Define for us whichever of these you prefer to have said.
ΘΕΑΙ. ἀλλʼ ἡμᾶς τε ἥμερον, ὦ ξένε, ἡγοῦμαι ζῷον, θήραν τε ἀνθρώπων εἶναι λέγω.
THEAI. Why, stranger, I think we are a tame animal, and I say there is a hunting of men.
ΞΕ. διττὴν τοίνυν καὶ τὴν ἡμεροθηρικὴν εἴπωμεν.
STR. Then let us say that tame-animal hunting also is twofold.
ΘΕΑΙ. κατὰ τί λέγοντες;
THEAI. On what division?
ΞΕ. τὴν μὲν λῃστικὴν καὶ ἀνδραποδιστικὴν καὶ τυραννικὴν καὶ σύμπασαν τὴν πολεμικήν, ἓν πάντα, βίαιον θήραν, ὁρισάμενοι.
STR. Defining piracy, slave-taking, tyranny, and all military art, all as one, as violent hunting.
ΘΕΑΙ. καλῶς.
THEAI. Good.
ΞΕ. τὴν δέ γε δικανικὴν καὶ δημηγορικὴν καὶ προσομιλητικήν, ἓν αὖ τὸ σύνολον, πιθανουργικήν τινα μίαν τέχνην προσειπόντες.
STR. And calling judicial art, public speaking, and conversational art, again as a whole, some single persuasive art.
ΘΕΑΙ. ὀρθῶς.
THEAI. Correct.
ΞΕ. τῆς δὴ πιθανουργικῆς διττὰ λέγωμεν γένη.
STR. Of this persuasive art, then, let us state two kinds.
ΘΕΑΙ. ποῖα;
THEAI. What are they?
ΞΕ. τὸ μὲν ἕτερον ἰδίᾳ, τὸ δὲ δημοσίᾳ γιγνόμενον.
STR. The one occurring in private, the other in public.
ΘΕΑΙ. γίγνεσθον γὰρ οὖν εἶδος ἑκάτερον.
THEAI. Yes, each of them is indeed a distinct kind.
ΞΕ. οὐκοῦν αὖ τῆς ἰδιοθηρευτικῆς τὸ μὲν μισθαρνητικόν ἐστιν, τὸ δὲ δωροφορικόν;
STR. Then again, of private hunting, is not one part reward-earning, and the other gift-giving?
ΘΕΑΙ. οὐ μανθάνω.
THEAI. I do not understand.
ΞΕ. τῇ τῶν ἐρώντων θήρᾳ τὸν νοῦν, ὡς ἔοικας, οὔπω προσέσχες.
STR. You have not yet, it seems, paid attention to the hunting of lovers.
ΘΕΑΙ. τοῦ πέρι;
THEAI. In what regard?
ΞΕ. ὅτι τοῖς θηρευθεῖσι δῶρα προσεπιδιδόασιν.
STR. That they even give gifts besides to those who are hunted.
ΘΕΑΙ. ἀληθέστατα λέγεις.
THEAI. What you say is very true.
ΞΕ. τοῦτο μὲν τοίνυν ἐρωτικῆς τέχνης ἔστω εἶδος.
STR. Then let this be a kind of the amatory art.
ΘΕΑΙ. πάνυ γε.
THEAI. Quite so.
§223ΞΕ. τοῦ δέ γε μισθαρνητικοῦ τὸ μὲν προσομιλοῦν διὰ χάριτος καὶ παντάπασι διʼ ἡδονῆς τὸ δέλεαρ πεποιημένον καὶ τὸν μισθὸν πραττόμενον τροφὴν ἑαυτῷ μόνον κολακικήν, ὡς ἐγᾦμαι, πάντες φαῖμεν ἂν ἢ ἡδυντικήν τινα τέχνην εἶναι.
STR. But of the reward-earning kind, that which converses by way of favor, and has made pleasure entirely its bait, and demands as its reward only food for itself—we should all, I think, call this either flatterer’s art or some kind of pleasure-producing art.
ΘΕΑΙ. πῶς γὰρ οὔ;
THEAI. How indeed could we not?
ΞΕ. τὸ δὲ ἐπαγγελλόμενον μὲν ὡς ἀρετῆς ἕνεκα τὰς ὁμιλίας ποιούμενον, μισθὸν δὲ νόμισμα πραττόμενον, ἆρα οὐ τοῦτο τὸ γένος ἑτέρῳ προσειπεῖν ἄξιον ὀνόματι;
STR. But that which professes to make its conversations for the sake of virtue, yet demands money as its reward—is it not fitting to call this class by another name?
ΘΕΑΙ. πῶς γὰρ οὔ;
THEAI. How indeed could we not?
ΞΕ. τίνι δὴ τούτῳ;
STR. What name is that?
πειρῶ λέγειν.
Try to say.
ΘΕΑΙ. δῆλον δή· τὸν γὰρ σοφιστήν μοι δοκοῦμεν ἀνηυρηκέναι.
THEAI. It is clear, indeed; for we seem to have discovered the sophist.
τοῦτʼ οὖν ἔγωγε εἰπὼν τὸ προσῆκον ὄνομʼ ἂν ἡγοῦμαι καλεῖν αὐτόν.
Therefore, by saying this, I think I would be calling him by his proper name.
ΞΕ. κατὰ δὴ τὸν νῦν, ὦ Θεαίτητε, λόγον, ὡς ἔοικεν, ἡ τέχνης οἰκειωτικῆς, χειρωτικῆς, θηρευτικῆς, ζῳοθηρίας, χερσαίας, ἀνθρωποθηρίας, πιθανοθηρίας, ἰδιοθηρίας, νομισματοπωλικῆς, δοξοπαιδευτικῆς, νέων πλουσίων καὶ ἐνδόξων γιγνομένη θήρα προσρητέον, ὡς ὁ νῦν λόγος ἡμῖν συμβαίνει, σοφιστική.
STR. According to the present account, then, Theaetetus, as it seems, we must call it sophistry—the hunt that belongs to the art of appropriation, capture, hunting, animal-hunting, land-hunting, human-hunting, persuasion-hunting, private hunting, money-earning, reputation-educating, which is directed toward rich and distinguished young men, as our present argument turns out.
ΘΕΑΙ. παντάπασι μὲν οὖν.
THEAI. Absolutely.
ΞΕ. ἔτι δὲ καὶ τῇδε ἴδωμεν·
STR.
οὐ γάρ τι φαύλης μέτοχόν ἐστι τέχνης τὸ νῦν ζητούμενον, ἀλλʼ εὖ μάλα ποικίλης.
But let us look at it in this way too; for the object now under investigation does not partake of a simple art, but of one that is highly complex.
καὶ γὰρ οὖν ἐν τοῖς πρόσθεν εἰρημένοις φάντασμα παρέχεται μὴ τοῦτο ὃ νῦν αὐτὸ ἡμεῖς φαμεν ἀλλʼ ἕτερον εἶναί τι γένος.
For indeed, even in what was said before, it presents an appearance of being not this very thing that we now say it is, but some other kind.
ΘΕΑΙ. πῇ δή;
THEAI. In what way?
ΞΕ. τὸ τῆς κτητικῆς τέχνης διπλοῦν ἦν εἶδός που, τὸ μὲν θηρευτικὸν μέρος ἔχον, τὸ δὲ ἀλλακτικόν.
STR. The kind belonging to the acquisitive art was, I suppose, twofold, having on the one hand the hunting part, and on the other the exchange part.
ΘΕΑΙ. ἦν γὰρ οὖν.
THEAI. Yes, indeed.
ΞΕ. τῆς τοίνυν ἀλλακτικῆς δύο εἴδη λέγωμεν, τὸ μὲν δωρητικόν, τὸ δὲ ἕτερον ἀγοραστικόν;
STR. Shall we then state two kinds of the exchange art: the one gift-giving, and the other purchasing?
ΘΕΑΙ. εἰρήσθω.
THEAI. Let it be so said.
ΞΕ. καὶ μὴν αὖ φήσομεν ἀγοραστικὴν διχῇ τέμνεσθαι.
STR. And indeed, we shall say in turn that the purchasing art is cut in two.
ΘΕΑΙ. πῇ;
THEAI. In what way?
ΞΕ. τὴν μὲν τῶν αὐτουργῶν αὐτοπωλικὴν διαιρουμένην, τὴν δὲ τὰ ἀλλότρια ἔργα μεταβαλλομένην μεταβλητικήν.
STR. The one, which is self-selling, being distinguished as that of the producers themselves; and the other, which exchanges the works of others, as retailing.
ΘΕΑΙ. πάνυ γε.
THEAI. Quite so.
ΞΕ. τί δέ;
STR. What then?
τῆς μεταβλητικῆς οὐχ ἡ μὲν κατὰ πόλιν ἀλλαγή, σχεδὸν αὐτῆς ἥμισυ μέρος ὄν, καπηλικὴ προσαγορεύεται;
Of the retailing art, is not the exchange that occurs within the city, being pretty much half of it, called retail trade?
ΘΕΑΙ. ναί.
THEAI. Yes.
ΞΕ. τὸ δέ γε ἐξ ἄλλης εἰς ἄλλην πόλιν διαλλάττον ὠνῇ καὶ πράσει ἐμπορική;
STR. And that which exchanges from one city to another by buying and selling, is it not commerce?
ΘΕΑΙ. τί δʼ οὔ;
THEAI. How could it not be?
ΞΕ. τῆς δʼ ἐμπορικῆς ἆρʼ οὐκ ᾐσθήμεθα ὅτι τὸ μὲν ὅσοις τὸ σῶμα τρέφεται καὶ χρῆται, τὸ δὲ ὅσοις ἡ ψυχή, πωλοῦν διὰ νομίσματος ἀλλάττεται;
STR. In commerce, then, have we not perceived that one part exchanges by selling for money the things by which the body is nourished and which it uses, and the other part the things for the soul?
ΘΕΑΙ. πῶς τοῦτο λέγεις;
THEAI. How do you mean this?
ΞΕ. τὸ περὶ τὴν ψυχὴν ἴσως ἀγνοοῦμεν, ἐπεὶ τό γε ἕτερόν που συνίεμεν.
STR. Perhaps we are ignorant of that which concerns the soul, since we surely understand the other.
ΘΕΑΙ. ναί.
THEAI. Yes.