h ignorance of themselves
with many evils? Because, the man who knows himself knows what is
advantageous to himself; he discerns the limits of his powers, and by
doing what he knows, he provides himself with what he needs and so does
well; or, conversely, by holding aloof from what he knows not, he avoids
mistakes and thereby mishaps. And having now a test to gauge other human
beings he uses their need as a stepping-stone to provide himself with
good and to avoid evil. Whereas he who does not know himself, but is
mistaken as to his own capacity, is in like predicament to the rest of
mankind and all human matters else; he neither knows what he wants,
nor what he is doing, nor the people whom he deals with; and being all
abroad in these respects, he misses what is good and becomes involved in
what is ill.

Again, he that knows what he is doing through the success of his
performance attains to fame and honour; his peers and co-mates are glad
to make use of him, whilst his less successful neighbours, failing
in their affairs, are anxious to secure his advice, his guidance, his
protection; (42) they place their hopes of happiness in him, and for all
these causes (43) single him out as the chief object of their affection.
He, on the contrary, who knows not what he does, who chooses amiss and
fails in what he puts his hands to, not only incurs loss and suffers
chastisement through his blunders, but step by step loses reputation
and becomes a laughing-stock, and in the end is doomed to a life of
dishonour and contempt.

(42) Cf. Dante, "Tu duca, tu maestro, tu signore."

(43) Reading, {dia panta tauta}, or if {dia tauta}, translate "and
therefore."

What is true of individuals is true also of communities. (44) That state
which in ignorance of its power goes to war with a stronger than itself
ends by being uprooted or else reduced to slavery.

(44) Or, more lit. "A law which applies, you will observe, to bodies
politic."

Thereupon Euthydemus: Be assured I fully concur in your opinion; the
precept KNOW THYSELF cannot be too highly valued; but what is the
application? What the starting-point of self-examination? I look to you
for an explanation, if you would kindly give one. (45)

(45) Or, "at what point to commence the process of self-inspection?--
there is the mystery. I look to you, if you are willing, to
interpret it."

Well (replied Socrates), I presume you know quite well the distinction
betwe