s, in fact, what is best
upon the grandest scale. But leave him in boorish ignorance untrained,
and he will prove not only very bad but very mischievous, (7) and for
this reason, that lacking the knowledge to discern what is right to do,
he will frequently lay his hand to villainous practices; whilst the very
magnificence and vehemence of his character render it impossible either
to rein him in or to turn him aside from his evil courses. Hence in his
case also his achievements are on the grandest scale but of the worst.
(8)

(4) Or, "His method of attack was not indeed uniformly the same. It
varied with the individual."

(5) Or, "If any one was disposed to look down upon learning and study
in reliance upon his own natural ability, he tried to lesson him
that it is just the highly-gifted nature which stands," etc. See
Newman, op. cit. i. 397.

(6) Cf. Aristot. "H. A." ix. 1; and "Hunting," iii. 11.

(7) Or, "and the same man may easily become a master villain of the
most dangerous sort."

(8) Kuhner ad loc. after Fr. Hermann cf. Plato. "Crito," 44 E; "Hipp.
min." 375 E; "Rep." vi. 491 E; "Gorg." 526 A; "Polit." 303 A.

Or to take the type of person so eaten up with the pride of riches that
he conceives himself dispensed from any further need of education--since
it is "money makes the man," and his wealth will amply suffice him to
carry out his desires and to win honours from admiring humanity. (9)
Socrates would bring such people to their senses by pointing out the
folly of supposing that without instruction it was possible to draw the
line of demarcation (10) between what is gainful and what is hurtful
in conduct; and the further folly of supposing that, apart from such
discrimination, a man could help himself by means of wealth alone to
whatever he liked or find the path of expediency plain before him; and
was it not the veriest simplicity to suppose that, without the power of
labouring profitably, a man can either be doing well or be in any sort
of way sufficiently equipped for the battle of life? and again, the
veriest simplicity to suppose that by mere wealth without true knowledge
it was possible either to purchase a reputation for some excellence, or
without such reputation to gain distinction and celebrity?

(9) Or, "and to be honoured by mankind."

(10) Or, "that without learning the distinction it was possible to
distinguish between," etc.

II

Or to come to a t