THEAETETUS · 32

THEAETETUS: I remember.

SOCRATES: And is not this also the reason why they are simple and indivisible? I can see no other.

THEAETETUS: No other reason can be given.

SOCRATES: Then is not the syllable in the same case as the elements or letters, if it has no parts and is one form?

THEAETETUS: To be sure.

SOCRATES: If, then, a syllable is a whole, and has many parts or letters, the letters as well as the syllable must be intelligible and expressible, since all the parts are acknowledged to be the same as the whole?

THEAETETUS: True.

SOCRATES: But if it be one and indivisible, then the syllables and the letters are alike undefined and unknown, and for the same reason?

THEAETETUS: I cannot deny that.

SOCRATES: We cannot, therefore, agree in the opinion of him who says that the syllable can be known and expressed, but not the letters.

THEAETETUS: Certainly not; if we may trust the argument.

SOCRATES: Well, but will you not be equally inclined to disagree with him, when you remember your own experience in learning to read?

THEAETETUS: What experience?

SOCRATES: Why, that in learning you were kept trying to distinguish the separate letters both by the eye and by the ear, in order that, when you heard them spoken or saw them written, you might not be confused by their position.

THEAETETUS: Very true.

SOCRATES: And is the education of the harp-player complete unless he can tell what string answers to a particular note; the notes, as every one would allow, are the elements or letters of music?

THEAETETUS: Exactly.

SOCRATES: Then, if we argue from the letters and syllables which we know to other simples and compounds, we shall say that the letters or simple elements as a class are much more certainly known than the syllables, and much more indispensable to a perfect knowledge of any subject; and if some one says that the syllable is known and the letter unknown, we shall consider that either intentionally or unintentionally he is talking nonsense?

THEAETETUS: Exactly.

SOCRATES: And there might be given other proofs of this belief, if I am not mistaken. But do not let us in looking for them lose sight of the question before us, which is the meaning of the statement, that right opinion with rational definition or explanation is the most perfect form of knowledge.

THEAETETUS: We must not.

SOCRATES: Well, and what is the meaning of the term 'explanation'? I think that we have a choice of three meanings.

THEAETETUS: What are they?

SOCRATES: In the first place, the meaning may be, manifesting one's thought by the voice with verbs and nouns, imaging an opinion in the stream which flows from the lips, as in a mirror or water. Does not explanation appear to be of this nature?

THEAETETUS: Certainly; he who so manifests his thought, is said to explain himself.

SOCRATES: And every one who is not born deaf or dumb is able sooner or later to manifest what he thinks of anything; and if so, all those who have a right opinion about anything will also have right explanation; nor will right opinion be anywhere found to exist apart from knowledge.

THEAETETUS: True.

SOCRATES: Let us not, therefore, hastily charge him who gave this account of knowledge with uttering an unmeaning word; for perhaps he only intended to say, that when a person was asked what was the nature of anything, he should be able to answer his questioner by giving the elements of the thing.

THEAETETUS: As for example, Socrates...?

SOCRATES: As, for example, when Hesiod says that a waggon is made up of a hundred planks. Now, neither you nor I could describe all of them individually; but if any one asked what is a waggon, we should be content to answer, that a waggon consists of wheels, axle, body, rims, yoke.