(39) {andropododeis}, which has the connotation of mental dulness, and a low order of intellect, cf. "boorish," "rustic," "loutish," ("pariah," conceivably). "Slavish," "servile," with us connote moral rather than intellectual deficiency, I suppose. Hence it is impossible to preserve the humour of the Socratic argument. See Newman, op. cit. i. 107. Euth. I do. Soc. Is it a term suggestive of the wisdom or the ignorance of those to whom it is applied? Euth. Clearly of their ignorance. Soc. Ignorance, for instance, of smithying? Euth. No, certainly not. Soc. Then possibly ignorance of carpentering? Euth. No, nor yet ignorance of carpentering. Soc. Well, ignorance of shoemaking? Euth. No, nor ignorance of any of these: rather the reverse, for the majority of those who do know just these matters are "little better than slaves." Soc. You mean it is a title particularly to those who are ignorant of the beautiful, the good, the just? (40) (40) Cf. Goethe's "Im Ganzen Guten Schonen resolut zu leben." It is, in my opinion (he replied). Soc. Then we must in every way strain every nerve to avoid the imputation of being slaves? Euth. Nay, Socrates, by all that is holy, I did flatter myself that at any rate I was a student of philosophy, and on the right road to be taught everything essential to one who would fain make beauty and goodness his pursuit. (41) So that now you may well imagine my despair when, for all my pains expended, I cannot even answer the questions put to me about what most of all a man should know; and there is no path of progress open to me, no avenue of improvement left. (41) {tes kalokagathias}, the virtue of the {kalos te kagathos}-- nobility of soul. Cf. above, I. vi. 14. Thereupon Socrates: Tell me, Euthydemus, have you ever been to Delphi? Yes, certainly; twice (said he). Soc. And did you notice an inscription somewhere on the temple: {GNOMI SEAUTON}--KNOW THYSELF? Euth. I did. Soc. Did you, possibly, pay no regard to the inscription? or did you give it heed and try to discover who and what you were? I can safely say I did not (he answered). That much I made quite sure I knew, at any rate; since if I did not know even myself, what in the world did I know? Soc. Can a man be said, do you think, to know himself who knows his own name and nothing more? or must he not rather set to work precisely like the would-be purchaser of a horse, who certainly does not think that he has got the knowledge he requires until he has discovered whether the beast is tractable or stubborn, strong or weak, quick or slow, and how it stands with the other points, serviceable or the reverse, in reference to the use and purpose of a horse? So, I say, must a man in like manner interrogate his own nature in reference to a man's requirements, and learn to know his own capacities, must he not? Euth. Yes, so it strikes me: he who knows not his own ability knows not himself.