the two knows what is right--he who intentionally lies
and deceives, or he who lies and deceives unconsciously? (36)

(36) Or, Soc. And does he who lies and deceives with intent know what
is right rather than he who does either or both unconsciously?

Euth. Clearly he does.

Euth. The intentional and conscious liar clearly.

Soc. Well then, your statement is this: on the one hand, the man who
has the knowledge of letters is more lettered than he who has no such
knowledge? (37)

(37) Or, Soc. It is a fair inference, is it not, that he who has the
{episteme} of grammar is more grammatical than he who has no such
{episteme}?

Euth. Yes.

Soc. And he who has the {episteme} of things rightful is more
righteous than he who lacks the {episteme}? See Plat. "Hipp.
min."; Arist. "Eth. Eud." VI. v. 7.

Euth. Yes.

Soc. And, on the other, he who has the knowledge of what is right is
more righteous than he who lacks that knowledge?

Euth. I suppose it is, but for the life of me I cannot make head or tail
of my own admission. (38)

(38) Lit. "Apparently; but I appear to myself to be saying this also,
heaven knows how." See Jowett, "Plato," ii. p. 416 (ed. 2).

Soc. Well (look at it like this). Suppose a man to be anxious to speak
the truth, but he is never able to hold the same language about a thing
for two minutes together. First he says: "The road is towards the east,"
and then he says, "No, it's towards the west"; or, running up a column
of figures, now he makes the product this, and again he makes it that,
now more, now less--what do you think of such a man?

Euth. Heaven help us! clearly he does not know what he thought he knew.

Soc. And you know the appellation given to certain people--"slavish,"
(39) or, "little better than a slave?"

(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?