Persons of the dialogue: Socrates - Theodorus - Theaetetus - Euclid - Terpsion
= Note by Elpenor
This Part: 42 Pages
Part 1 Page 39
Theod. What do you mean, Socrates?
Soc. I will illustrate my meaning, Theodorus, by the jest which the clever witty Thracian handmaid is said to have made about Thales, when he fell into a well as he was looking up at the stars. She said, that he was so eager to know what was going on in heaven, that he could not see what was before his feet. This is a jest which is equally applicable to all philosophers. For the philosopher is wholly unacquainted with his next - door neighbour; he is ignorant, not only of what he is doing, but he hardly knows whether he is a man or an animal; he is searching into the essence of man, and busy in enquiring what belongs to such a nature to do or suffer different from any other; - I think that you understand me, Theodorus?
Theod. I do, and what you say is true.
Soc. And thus, my friend, on every occasion, private as well as public, as I said at first, when he appears in a law - court, or in any place in which he has to speak of things which are at his feet and before his eyes, he is the jest, not only of Thracian handmaids but of the general herd, tumbling into wells and every sort of disaster through his inexperience. His awkwardness is fearful, and gives the impression of imbecility. When he is reviled, he has nothing personal to say in answer to the civilities of his adversaries, for he knows no scandals of any one, and they do not interest him; and therefore he is laughed at for his sheepishness; and when others are being praised and glorified, in the simplicity of his heart he cannot help going into fits of laughter, so that he seems to be a downright idiot. When he hears a tyrant or king eulogized, he fancies that he is listening to the praises of some keeper of cattle - a swineherd, or shepherd, or perhaps a cowherd, who is congratulated on the quantity of milk which he squeezes from them; and he remarks that the creature whom they tend, and out of whom they squeeze the wealth, is of a less traitable and more insidious nature. Then, again, he observes that the great man is of necessity as ill - mannered and uneducated as any shepherd - for he has no leisure, and he is surrounded by a wall, which is his mountain - pen. Hearing of enormous landed proprietors of ten thousand acres and more, our philosopher deems this to be a trifle, because he has been accustomed to think of the whole earth; and when they sing the, praises of family, and say that someone is a gentleman because he can show seven generations of wealthy ancestors, he thinks that their sentiments only betray a dull and narrow vision in those who utter them, and who are not educated enough to look at the whole, nor to consider that every man has had thousands and ten thousands of progenitors, and among them have been rich and poor, kings and slaves, Hellenes and barbarians, innumerable. And when people pride themselves on having a pedigree of twenty - five ancestors, which goes back to Heracles, the son of Amphitryon, he cannot understand their poverty of ideas. Why are they unable to calculate that Amphitryon had a twenty - fifth ancestor, who might have been anybody, and was such as fortune made him and he had a fiftieth, and so on? He amuses himself with the notion that they cannot count, and thinks that a little arithmetic would have got rid of their senseless vanity. Now, in all these cases our philosopher is derided by the vulgar, partly because he is thought to despise them, and also because he is ignorant of what is before him, and always at a loss.
Theod. That is very true, Socrates.
Theaetetus part 2 of 2. You are at part 1
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