Theaetetus (175)

SO. And when people sing the praises of lineage and say someone is of noble birth, because he can show seven wealthy ancestors, he thinks that such praises betray an altogether dull and narrow vision on the part of those who utter them; because of lack of education they cannot keep their eyes fixed upon the whole and are unable to calculate that every man has had countless thousands of ancestors and progenitors, among whom have been in any instance rich and poor, kings and slaves, barbarians and Greeks. And when people pride themselves on a list of twenty-five ancestors and trace their pedigree back to Heracles, the son of Amphitryon, the pettiness of their ideas seems absurd to him; he laughs at them because they cannot free their silly minds of vanity by calculating that Amphitryon’s twenty-fifth ancestor was such as fortune happened to make him, and the fiftieth for that matter. In all these cases the philosopher is derided by the common herd, partly because he seems to be contemptuous, partly because he is ignorant of common things and is always in perplexity.

THEO. That all happens just as you say, Socrates.

SOC. But when, my friend, he draws a man upwards and the other is willing to rise with him above the level of What wrong have I done you or you me? to the investigation of abstract right and wrong, to inquire what each of them is and wherein they differ from each other and from all other things, or above the level of Is a king happy? or, on the other hand, Has he great wealth? to the investigation of royalty and of human happiness and wretchedness in general, to see what the nature of each is and in what way man is naturally fitted to gain the one and escape the other— when that man of small and sharp and pettifogging mind is compelled in his turn to give an account of all these things, then the tables are turned; dizzied by the new experience of hanging at such a height, he gazes downward from the air in dismay and perplexity; he stammers and becomes ridiculous, not in the eyes of Thracian girls or other uneducated persons, for they have no perception of it, but in those of all men who have been brought up as free men, not as slaves. Such is the character of each of the two classes, Theodorus, of the man who has truly been brought up in freedom and leisure, whom you call a philosopher—who may without censure appear foolish and good for nothing when he is involved in menial services, if, for instance, he does not know how to pack up his bedding, much less to put the proper sweetening into a sauce or a fawning speech—and of the other, who can perform all such services smartly and quickly, but does not know how to wear his cloak as a freeman should, properly draped, [*] still less to acquire the true harmony of speech and hymn aright the praises of the true life of gods and blessed men.