loss what method to pursue in order to render myself more capable and
knowing in the things I desire to understand." Upon this, Socrates asked
him whether he had ever been at Delphi, and Euthydemus answered that he
had been there twice. "Did you not take notice," said Socrates, "that
somewhere on the front of the temple there is this inscription, 'KNOW
THYSELF'?" "I remember," answered he, "I have read it there." "It is
not enough," replied Socrates, "to have read it. Have you been the
better for this admonition? Have you given yourself the trouble to
consider what you are?" "I think I know that well enough," replied the
young man, "for I should have found it very difficult to have known any
other thing if I had not known myself." "But for a man to know himself
well," said Socrates, "it is not enough that he knows his own name; for,
as a man that buys a horse cannot be certain that he knows what he is
before he has ridden him, to see whether he be quiet or restive, whether
he be mettlesome or dull, whether he be fleet or heavy--in short, before
he has made trial of all that is good and bad in him--in like manner, a
man cannot say that he knows himself before he has tried what he is fit
for, and what he is able to do." "It is true," said Euthydemus, "that
whoever knows not his own strength knows not himself." "But," continued
Socrates, "who sees not of how great advantage this knowledge is to man,
and how dangerous it is to be mistaken in this affair? for he who knows
himself knows likewise what is good for himself. He sees what he is able
to do, and what he is not able to do; by applying himself to things that
he can do, he gets his bread with pleasure, and is happy; and by not
attempting to do the things he cannot do, he avoids the danger of falling
into errors, and of seeing himself miserable. By knowing himself, he
knows likewise how to judge of others, and to make use of their services
for his own advantage, either to procure himself some good, or to protect
himself from some misfortune; but he who knows not himself, and is
mistaken in the opinion he has of his own abilities, mistakes likewise in
the knowledge of others, and in the conduct of his own affairs. He is
ignorant of what is necessary for him, he knows not what he undertakes,
nor comprehends the means he makes use of, and this is the reason that
success never attends his enterprises, and that he always falls into
misfortunes. But the man who s