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Yes, I said, I know many things, but not anything of much importance.

That will do, he said: And would you admit that anything is what it is, and at the same time is not what it is?

Certainly not.

And did you not say that you knew something?

I did.

If you know, you are knowing.

Certainly, of the knowledge which I have.

That makes no difference;—and must you not, if you are knowing, know all things?

Certainly not, I said, for there are many other things which I do not know.

And if you do not know, you are not knowing.

Yes, friend, of that which I do not know.

Still you are not knowing, and you said just now that you were knowing; and therefore you are and are not at the same time, and in reference to the same things.

A pretty clatter, as men say, Euthydemus, this of yours! and will you explain how I possess that knowledge for which we were seeking? Do you mean to say that the same thing cannot be and also not be; and therefore, since I know one thing, that I know all, for I cannot be knowing and not knowing at the same time, and if I know all things, then I must have the knowledge for which we are seeking—May I assume this to be your ingenious notion?