§224ΞΕ. μουσικήν τε τοίνυν συνάπασαν λέγωμεν, ἐκ πόλεως ἑκάστοτε εἰς πόλιν ἔνθεν μὲν ὠνηθεῖσαν, ἑτέρωσε δὲ ἀγομένην, καὶ γραφικὴν καὶ θαυματοποιικὴν καὶ πολλὰ ἕτερα τῆς ψυχῆς, τὰ μὲν παραμυθίας, τὰ δὲ καὶ σπουδῆς χάριν ἀχθέντα καὶ πωλούμενα, τὸν ἄγοντα καὶ πωλοῦντα μηδὲν ἧττον τῆς τῶν σιτίων καὶ ποτῶν πράσεως ἔμπορον ὀρθῶς ἂν λεγόμενον παρασχεῖν.
STR. Let us then say of all music, which is bought from time to time in one city and carried to another, and painting, and wonder-working, and many other things of the soul—some carried and sold for the sake of amusement, and others even for serious study—that the one who carries and sells them shows himself to be rightly called a merchant no less than the one who sells food and drink.
ΘΕΑΙ. ἀληθέστατα λέγεις.
THEAI. What you say is very true.
ΞΕ. οὐκοῦν καὶ τὸν μαθήματα συνωνούμενον πόλιν τε ἐκ πόλεως νομίσματος ἀμείβοντα ταὐτὸν προσερεῖς ὄνομα;
STR. Will you then also call by the same name the one who buys up knowledge and, exchanging it for money, carries it from city to city?
ΘΕΑΙ. σφόδρα γε.
THEAI. Very much so.
ΞΕ. τῆς δὴ ψυχεμπορικῆς ταύτης ἆρʼ οὐ τὸ μὲν ἐπιδεικτικὴ δικαιότατα λέγοιτʼ ἄν, τὸ δὲ γελοίῳ μὲν οὐχ ἧττον τοῦ πρόσθεν, ὅμως δὲ μαθημάτων οὖσαν πρᾶσιν αὐτὴν ἀδελφῷ τινι τῆς πράξεως ὀνόματι προσειπεῖν ἀνάγκη;
STR. Of this soul-merchandising, then, would not one part be most justly called "display-art," while the other—though no less laughable than the former, yet, since it is indeed the sale of knowledge, we must call it by some name that is brother to the action?
ΘΕΑΙ. πάνυ μὲν οὖν.
THEAI. Quite so.
ΞΕ. ταύτης τοίνυν τῆς μαθηματοπωλικῆς τὸ μὲν περὶ τὰ τῶν ἄλλων τεχνῶν μαθήματα ἑτέρῳ, τὸ δὲ περὶ τὸ τῆς ἀρετῆς ἄλλῳ προσρητέον.
STR. Then, of this knowledge-selling, the part concerning the learning of the other arts must be called by one name, and that concerning virtue by another.
ΘΕΑΙ. πῶς γὰρ οὔ;
THEAI. How could it not be?
ΞΕ. τεχνοπωλικὸν μὴν τό γε περὶ τἆλλα ἂν ἁρμόττοι·
STR.
τὸ δὲ περὶ ταῦτα σὺ προθυμήθητι λέγειν ὄνομα.
Indeed, "art-selling" would fit the part concerning the others; but as for the name concerning these, do you be eager to say it.
ΘΕΑΙ. καὶ τί τις ἂν ἄλλο ὄνομα εἰπὼν οὐκ ἂν πλημμελοίη πλὴν τὸ νῦν ζητούμενον αὐτὸ εἶναι τὸ σοφιστικὸν γένος;
THEAI. And what other name could one state without going wrong, except that it is the very sophistical class now under investigation?
ΞΕ. οὐδὲν ἄλλο.
STR. Nothing else.
ἴθι δὴ νῦν συναγάγωμεν αὐτὸ λέγοντες ὡς τὸ τῆς κτητικῆς, μεταβλητικῆς, ἀγοραστικῆς, ἐμπορικῆς, ψυχεμπορικῆς περὶ λόγους καὶ μαθήματα ἀρετῆς πωλητικὸν δεύτερον ἀνεφάνη σοφιστική.
Come then, let us now bring it together by saying that, as the second part of the acquisitive, exchange, purchasing, commerce, and soul-merchandising arts, selling concerned with arguments and knowledge of virtue, sophistry has made its appearance.
ΘΕΑΙ. μάλα γε.
THEAI. Indeed it has.
ΞΕ. τρίτον δέ γʼ οἶμαί σε, κἂν εἴ τις αὐτοῦ καθιδρυμένος ἐν πόλει, τὰ μὲν ὠνούμενος, τὰ δὲ καὶ τεκταινόμενος αὐτὸς μαθήματα περὶ τὰ αὐτὰ ταῦτα καὶ πωλῶν, ἐκ τούτου τὸ ζῆν προυτάξατο, καλεῖν οὐδὲν ἄλλο πλὴν ὅπερ νυνδή.
STR. And thirdly, I think you would call him nothing other than what we just did, even if someone settled in a city, buying some of these same knowledges and himself producing others, and selling them, chose to make his living from this.
ΘΕΑΙ. τί δʼ οὐ μέλλω;
THEAI. How could I not?
ΞΕ. καὶ τὸ κτητικῆς ἄρα μεταβλητικόν, ἀγοραστικόν, καπηλικὸν εἴτε αὐτοπωλικόν, ἀμφοτέρως, ὅτιπερ ἂν ᾖ περὶ τὰ τοιαῦτα μαθηματοπωλικὸν γένος, ἀεὶ σὺ προσερεῖς, ὡς φαίνῃ, σοφιστικόν.
STR. Therefore, whether it is the exchange, purchasing, retailing, or self-selling of the acquisitive art—in both ways, whatever knowledge-selling class there may be concerning such things, you will always, as it seems, call it sophistical.
ΘΕΑΙ. ἀνάγκη·
THEAI.
τῷ γὰρ λόγῳ δεῖ συνακολουθεῖν.
Necessarily so; for one must follow the argument.
ΞΕ. ἔτι δὴ σκοπῶμεν εἴ τινι τοιῷδε προσέοικεν ἄρα τὸ νῦν μεταδιωκόμενον γένος.
STR. Let us still consider whether the class now pursued is like something of this sort.
§225ΘΕΑΙ. ποίῳ δή;
THEAI. Of what sort?
ΞΕ. τῆς κτητικῆς ἀγωνιστική τι μέρος ἡμῖν ἦν.
STR. Fighting was, for us, a certain part of the acquisitive art.
ΘΕΑΙ. ἦν γὰρ οὖν.
THEAI. Yes, it was.
ΞΕ. οὐκ ἀπὸ τρόπου τοίνυν ἐστὶ διαιρεῖν αὐτὴν δίχα.
STR. It is not out of place, then, to divide it in two.
ΘΕΑΙ. καθʼ ὁποῖα λέγε.
THEAI. Say on what division.
ΞΕ. τὸ μὲν ἁμιλλητικὸν αὐτῆς τιθέντας, τὸ δὲ μαχητικόν.
STR. Setting down one part of it as competitive, and the other as pugnacious.
ΘΕΑΙ. ἔστιν.
THEAI. Yes, there are such.
ΞΕ. τῆς τοίνυν μαχητικῆς τῷ μὲν σώματι πρὸς σώματα γιγνομένῳ σχεδὸν εἰκὸς καὶ πρέπον ὄνομα λέγειν τι τοιοῦτον τιθεμένους οἷον βιαστικόν.
STR. In pugnacious art, then, for that which occurs with body against bodies, it is reasonable and fitting to state some such name as "violent." THEAI.
ΘΕΑΙ. ναί.
Yes.
ΞΕ. τῷ δὲ λόγοις πρὸς λόγους τί τις, ὦ Θεαίτητε, ἄλλο εἴπῃ πλὴν ἀμφισβητητικόν;
STR. But for that which occurs with arguments against arguments, what other name, Theaetetus, could one state except "disputatious"?
ΘΕΑΙ. οὐδέν.
THEAI. None.
ΞΕ. τὸ δέ γε περὶ τὰς ἀμφισβητήσεις θετέον διττόν.
STR. And indeed, we must set down disputation as twofold.
ΘΕΑΙ. πῇ;
THEAI. In what way?
ΞΕ. καθʼ ὅσον μὲν γὰρ γίγνεται μήκεσί τε πρὸς ἐναντία μήκη λόγων καὶ περὶ δίκαια καὶ ἄδικα δημοσίᾳ, δικανικόν.
STR. For insofar as it occurs in public, with long speeches against long opposing speeches, concerning just and unjust things, it is judicial.
ΘΕΑΙ. ναί.
THEAI. Yes.
ΞΕ. τὸ δʼ ἐν ἰδίοις αὖ καὶ κατακεκερματισμένον ἐρωτήσεσι πρὸς ἀποκρίσεις μῶν εἰθίσμεθα καλεῖν ἄλλο πλὴν ἀντιλογικόν;
STR. But as for that which occurs in private, and is cut up into questions and answers, are we accustomed to call it anything other than "controversial"?
ΘΕΑΙ. οὐδέν.
THEAI. Nothing else.
ΞΕ. τοῦ δὲ ἀντιλογικοῦ τὸ μὲν ὅσον περὶ τὰ συμβόλαια ἀμφισβητεῖται μέν, εἰκῇ δὲ καὶ ἀτέχνως περὶ αὐτὸ πράττεται, ταῦτα θετέον μὲν εἶδος, ἐπείπερ αὐτὸ διέγνωκεν ὡς ἕτερον ὂν ὁ λόγος, ἀτὰρ ἐπωνυμίας οὔθʼ ὑπὸ τῶν ἔμπροσθεν ἔτυχεν οὔτε νῦν ὑφʼ ἡμῶν τυχεῖν ἄξιον.
STR. And of the controversial, that which disputes indeed about business contracts, but does so randomly and without art, must be set down as a kind, since the argument has distinguished it as being different, though it neither received a name from those before us, nor is it worthy to receive one from us now.
ΘΕΑΙ. ἀληθῆ·
THEAI.
κατὰ σμικρὰ γὰρ λίαν καὶ παντοδαπὰ διῄρηται.
True; for it has been divided into too small and diverse parts.
ΞΕ. τὸ δέ γε ἔντεχνον, καὶ περὶ δικαίων αὐτῶν καὶ ἀδίκων καὶ περὶ τῶν ἄλλων ὅλως ἀμφισβητοῦν, ἆρʼ οὐκ ἐριστικὸν αὖ λέγειν εἰθίσμεθα;
STR. But that which is artful, disputing about justice itself and injustice and about other things in general, are we not accustomed to call this in turn "eristic"?
ΘΕΑΙ. πῶς γὰρ οὔ;
THEAI. How could we not be?
ΞΕ. τοῦ μὴν ἐριστικοῦ τὸ μὲν χρηματοφθορικόν, τὸ δὲ χρηματιστικὸν ὂν τυγχάνει.
STR. Indeed, of the eristic, one part happens to be waste-making, and the other money-making.
ΘΕΑΙ. παντάπασί γε.
THEAI. Absolutely.
ΞΕ. τὴν ἐπωνυμίαν τοίνυν ἣν ἑκάτερον δεῖ καλεῖν αὐτῶν πειραθῶμεν εἰπεῖν.
STR. Let us then try to state the name by which each of them should be called.
ΘΕΑΙ. οὐκοῦν χρή.
THEAI. We must.
ΞΕ. δοκῶ μὴν τό γε διʼ ἡδονὴν τῆς περὶ ταῦτα διατριβῆς ἀμελὲς τῶν οἰκείων γιγνόμενον, περὶ δὲ τὴν λέξιν τοῖς πολλοῖς τῶν ἀκουόντων οὐ μεθʼ ἡδονῆς ἀκουόμενον καλεῖσθαι κατὰ γνώμην τὴν ἐμὴν οὐχ ἕτερον ἀδολεσχικοῦ.
STR. I think indeed that the part which, for the sake of the pleasure of this pastime, neglects its own affairs, but whose style is heard without pleasure by most of those who listen, is called in my opinion nothing other than "chattering." THEAI.
ΘΕΑΙ. λέγεται γὰρ οὖν οὕτω πως.
Yes, it is indeed called something like that.
ΞΕ. τούτου τοίνυν τοὐναντίον, ἀπὸ τῶν ἰδιωτικῶν ἐρίδων χρηματιζόμενον, ἐν τῷ μέρει σὺ πειρῶ νῦν εἰπεῖν.
STR. Then, of its opposite, which makes money from private disputes, do you in turn now try to speak.
ΘΕΑΙ. καὶ τί τις ἂν αὖ εἰπὼν ἕτερον οὐκ ἐξαμάρτοι πλήν γε τὸν θαυμαστὸν πάλιν ἐκεῖνον ἥκειν αὖ νῦν τέταρτον τὸν μεταδιωκόμενον ὑφʼ ἡμῶν σοφιστήν;
THEAI. And what else could one say without making a mistake, except that that wonderful person has come back to us again for the fourth time—the sophist whom we are pursuing?