Section 130
SOCRATES. Then Aristides said, "But my own condition is absurd too, Socrates." "What do you mean?" I asked. "Because, before I sailed away, I was able to discuss matters with anyone and hold my own in an argument. I felt I was no worse than my peers. But now, I am completely useless. Even the most ordinary people defeat me in arguments. And it is entirely because I have lost the ability I gained from being with you." "How did this ability leave you?" I asked. "Gradually, or all at once?" "I will tell you the truth, Socrates," he said. "By the gods, I never learned anything from you, as you well know. But I always made progress whenever I was simply in the same house as you, even if not in the same room. I made even more progress when I was in the same room. I progressed still more when I looked at you while you were speaking, rather than looking elsewhere. But my greatest and most significant improvement happened when I sat right beside you and touched you. Now," he concluded, "that disposition has completely vanished." Such is the nature of associating with me, Theages. If it pleases the god, you will make very great and rapid progress; but if not, you will not. Consider, then, whether it would not be safer for you to go to one of those sophists who control their own teaching, rather than risking association with me, where the outcome is entirely dependent on this divine sign.
Τμῆμα 130
ΣΩ. καὶ τούτων αὖ τῶν ἐπιδιδόντων οἱ μὲν καὶ βέβαιον ἔχουσι καὶ παραμόνιμον τὴν ὠφελίαν· πολλοὶ δέ, ὅσον ἂν μετʼ ἐμοῦ χρόνον ὦσιν, θαυμάσιον ἐπιδιδόασιν, ἐπειδὰν δέ μου ἀπόσχωνται, πάλιν οὐδὲν διαφέρουσιν ὁτουοῦν. τοῦτό ποτε ἔπαθεν Ἀριστείδης ὁ Λυσιμάχου ὑὸς τοῦ Ἀριστείδου. διατρίβων γὰρ μετʼ ἐμοῦ πάμπολυ ἐπεδεδώκει ἐν ὀλίγῳ χρόνῳ· ἔπειτα αὐτῷ στρατεία τις ἐγένετο καὶ ᾤχετο ἐκπλέων, ἥκων δὲ κατελάμβανε μετʼ ἐμοῦ διατρίβοντα Θουκυδίδην τὸν Μελησίου ὑὸν τοῦ Θουκυδίδου. ὁ δὲ Θουκυδίδης τῇ προτεραίᾳ μοι διʼ ἀπεχθείας ἐν λόγοις τισὶν ἐγεγόνει· ἰδὼν οὖν με ὁ Ἀριστείδης, ἐπειδὴ ἠσπάσατό τε καὶ τἆλλα διελέχθη, Θουκυδίδην δέ,
ἔφη, ἀκούω, ὦ Σώκρατες, σεμνύνεσθαι ἄττα πρός σε καὶ χαλεπαίνειν ὡς τὶ ὄντα.
ἔστι γάρ,
ἔφην ἐγώ, οὕτως.
τί δέ, οὐκ οἶδεν,
ἔφη, πρὶν σοὶ συγγενέσθαι οἷον ἦν τὸ ἀνδράποδον;
οὐκ ἔοικέν γε,
ἔφην ἐγώ, νὴ τοὺς θεούς.
ἀλλὰ μὴν καὶ αὐτός γε,
ἔφη, καταγελάστως ἔχω, ὦ Σώκρατες.
τί μάλιστα;
ἔφην ἐγώ. ὅτι,
ἔφη, πρὶν μὲν ἐκπλεῖν, ὁτῳοῦν ἀνθρώπῳ οἷός τʼ ἦ διαλέγεσθαι καὶ μηδενὸς χείρων φαίνεσθαι ἐν τοῖς λόγοις, ὥστε καὶ ἐδίωκον τὰς συνουσίας τῶν χαριεστάτων ἀνθρώπων, νυνὶ δὲ τοὐναντίον φεύγω ἄν τινα καὶ αἰσθάνωμαι πεπαιδευμένον· οὕτως αἰσχύνομαι ἐπὶ τῇ ἐμαυτοῦ φαυλότητι.
πότερον δέ,
ἦν δʼ ἐγώ, ἐξαίφνης σε προύλιπεν αὕτη ἡ δύναμις ἢ κατὰ σμικρόν;
κατὰ σμικρόν,
ἦ δʼ ὅς. ἡνίκα δέ σοι παρεγένετο,
ἦν δʼ ἐγώ, πότερον μαθόντι παρʼ ἐμοῦ τι παρεγένετο ἤ τινι ἄλλῳ τρόπῳ;
ἐγώ σοι ἐρῶ,
ἔφη, ὦ Σώκρατες, ἄπιστον μὲν νὴ τοὺς θεούς, ἀληθὲς δέ. ἐγὼ γὰρ ἔμαθον μὲν παρά σου οὐδὲν πώποτε, ὡς αὐτὸς οἶσθα· ἐπεδίδουν δὲ ὁπότε σοι συνείην, κἂν εἰ ἐν τῇ αὐτῇ μόνον οἰκίᾳ εἴην, μὴ ἐν τῷ αὐτῷ δὲ οἰκήματι, μᾶλλον δὲ ὁπότε ἐν τῷ αὐτῷ οἰκήματι, καὶ ἔμοιγε ἐδόκουν πολὺ μᾶλλον ὁπότε ἐν τῷ αὐτῷ οἰκήματι ὢν λέγοντός σου βλέποιμι πρὸς σέ, μᾶλλον ἢ ὁπότε ἄλλοσε ὁρῴην, πολὺ δὲ μάλιστα καὶ πλεῖστον ἐπεδίδουν ὁπότε παρʼ αὐτόν σε καθοίμην ἐχόμενός σου καὶ ἁπτόμενος· νῦν δέ,
ἦ δʼ ὅς, πᾶσα ἐκείνη ἡ ἕξις ἐξερρύηκε.
ἔστιν οὖν, ὦ Θέαγες, τοιαύτη ἡ ἡμετέρα συνουσία· ἐὰν μὲν τῷ θεῷ φίλον ᾖ, πάνυ πολὺ ἐπιδώσεις καὶ ταχύ, εἰ δὲ μή, οὔ. ὅρα οὖν μή σοι ἀσφαλέστερον ᾖ παρʼ ἐκείνων τινὶ παιδεύεσθαι οἳ ἐγκρατεῖς αὐτοί εἰσιν τῆς ὠφελίας ἣν ὠφελοῦσιν τοὺς ἀνθρώπους μᾶλλον ἢ παρʼ ἐμοῦ ὅτι ἂν τύχῃ τοῦτο πρᾶξαι.