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affirming that things 〃are〃 truly in motion； and others that they
〃are〃 truly at rest。
Theaes。 Just so。
Str。 Again； those who would at one time compound； and at another
resolve all things； whether making them into one and out of one
creating infinity； or dividing them into finite clements； and
forming compounds out of these； whether they suppose the processes
of creation to be successive or continuous； would be talking
nonsense in all this if there were no admixture。
Theaet。 True。
Str。 Most ridiculous of all will the men themselves be who want to
carry out the argument and yet forbid us to call anything； because
participating in some affection from another； by the name of that
other。
Theaet。 Why so？
Str。 Why； because they are compelled to use the words 〃to be；〃
〃apart；〃 〃from others。 〃in itself；〃 and ten thousand more； which
they cannot give up； but must make the connecting links of
discourse； and therefore they do not require to be refuted by
others； but their enemy； as the saying is； inhabits the same house
with them； they are always carrying about with them an
adversary； like
the wonderful ventriloquist； Eurycles； who out of their own bellies
audibly contradicts them。
Theaet。 Precisely so； a very true and exact illustration。
Str。 And now； if we suppose that all things have the power of
communion with one another …what will follow？
Theaet。 Even I can solve that riddle。
Str。 How？
Theaet。 Why； because motion itself would be at rest； and rest
again in motion； if they could be attributed to one another。
Str。 But this is utterly impossible。
Theaet。 Of course。
Str。 Then only the third hypothesis remains。
Theaet。 True。
Str。 For； surely； either all things have communion with all； or
nothing with any other thing； or some things communicate with some
things and others not。
Theaet。 Certainly。
Str。 And two out of these three suppositions have been found to be
impossible。
Theaet。 Yes。
Str。 Every one then； who desires to answer truly； will adopt the
third and remaining hypothesis of the communion of some with some。
Theaet。 Quite true。
Str。 This communion of some with some may be illustrated
by the case
of letters； for some letters do not fit each other； while others do。
Theaet。 Of course。
Str。 And the vowels； especially； are a sort of bond which pervades
all the other letters； so that without a vowel one consonant
cannot be
joined to another。
Theaet。 True。
Str。 But does every one know what letters will unite with what？ Or
is art required in order to do so？
Theaet。 What is required。
Str。 What art？
Theaet。 The art of grammar。
Str。 And is not this also true of sounds high and low？…Is
not he who
has the art to know what sounds mingle； a musician； and he who is
ignorant； not a musician？
Theaet。 Yes。
Str。 And we shall find this to be generally true of art or the
absence of art。
Theaet。 Of course。
Str。 And as classes are admitted by us in like manner to be some
of them capable and others incapable of intermixture； must not he
who would rightly show what kinds will unite and what will not；
proceed by the help of science in the path of argument？ And will he
not ask if the connecting links are universal； and so capable of
intermixture with all things； and again； in divisions； whether there
are not other universal classes； which make them possible？
Theaet。 To be sure he will require science； and； if I am not
mistaken； the very greatest of all sciences。
Str。 How are we to call it？ By Zeus； have we not lighted
unwittingly
upon our free and noble science； and in looking for the Sophist have
we not entertained the philosopher unawares？
Theaet。 What do you mean？
Str。 Should we not say that the division according to
classes； which
neither makes the same other； nor makes other the same； is the
business of the dialectical science？
Theaet。 That is what we should say。
Str。 Then； surely； he who can divide rightly is able to see
clearly one form pervading a scattered multitude； and many different
forms contained under one higher form； and again； one form knit
together into a single whole and pervading many such wholes； and
many forms； existing only in separation and isolation。 This is the
knowledge of classes which determines where they can have communion
with one another and where not。
Theaet。 Quite true。
Str。 And the art of dialectic would be attributed by you
only to the
philosopher pure and true？
Theaet。 Who but he can be worthy？
Str。 In this region we shall always discover the philosopher； if
we look for him； like the Sophist； he is not easily discovered； but
for a different reason。
Theaet。 For what reason？
Str。 Because the Sophist runs away into the darkness of not…being；
in which he has learned by habit to feel about； and cannot be
discovered because of the darkness of the place。 is not that true？
Theaet。 It seems to be so。
Str。 And the philosopher； always holding converse through reason
with the idea of being； is also dark from excess of light； for the
souls of the many have no eye which can endure the vision of the
divine。
Theaet。 Yes； that seems to be quite as true as the other。
Str。 Well； the philosopher may hereafter be more fully
considered by
us； if we are disposed； but the Sophist must clearly not be
allowed to
escape until we have had a good look at him。
Theaet。 Very good。
Str。 Since； then； we are agreed that some classes have a communion
with one another； and others not； and some have communion with a few
and others with many； and that there is no reason why some should
not have universal communion with all； let us now pursue the
enquiry； as the argument suggests； not in relation to all ideas；
lest the multitude of them should confuse us； but let us select a
few of those which are reckoned to be the principal ones；
and consider
their several natures and their capacity of communion with one
another； in order that if we are not able to apprehend with perfect
clearness the notions of being and not…being； we may at
least not fall
short in the consideration of them； so far as they come within the
scope of the present enquiry； if peradventure we may be allowed to
assert the reality of not…being； and yet escape unscathed。
Theaet。 We must do so。
Str。 The most important of all the genera are those which we were
just now mentioning…being and rest and motion。
Theaet。 Yes； by far。
Str。 And two of these are； as we affirm； incapable of
communion with
one another。
Theaet。 Quite incapable。
Str。 Whereas being surely has communion with both of them； for
both of them are？
Theaet。 Of course。
Str。 That makes up three of them。
Theaet。 To be sure。
Str。 And each of them is other than the remaining two； but the
same with itself。
Theaet。 True。
Str。 But then； what is the meaning of these two words； 〃same〃 and
〃other〃？ Are they two new kinds other than the three； and yet always
of necessity intermingling with them； and are we to have five kinds