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grandeur of the sound。' Plato was very willing to use inductive arguments；
so far as they were within his reach； but he would also have assigned a
large influence to chance。 Nor indeed is induction applicable to philology
in the same degree as to most of the physical sciences。 For after we have
pushed our researches to the furthest point； in language as in all the
other creations of the human mind； there will always remain an element of
exception or accident or free…will； which cannot be eliminated。
The question； 'whether falsehood is impossible；' which Socrates
characteristically sets aside as too subtle for an old man （compare
Euthyd。）； could only have arisen in an age of imperfect consciousness；
which had not yet learned to distinguish words from things。 Socrates
replies in effect that words have an independent existence； thus
anticipating the solution of the mediaeval controversy of Nominalism and
Realism。 He is aware too that languages exist in various degrees of
perfection； and that the analysis of them can only be carried to a certain
point。 'If we could always； or almost always； use likenesses； which are
the appropriate expressions； that would be the most perfect state of
language。' These words suggest a question of deeper interest than the
origin of language； viz。 what is the ideal of language； how far by any
correction of their usages existing languages might become clearer and more
expressive than they are； more poetical； and also more logical； or whether
they are now finally fixed and have received their last impress from time
and authority。
On the whole； the Cratylus seems to contain deeper truths about language
than any other ancient writing。 But feeling the uncertain ground upon
which he is walking； and partly in order to preserve the character of
Socrates； Plato envelopes the whole subject in a robe of fancy； and allows
his principles to drop out as if by accident。
II。 What is the result of recent speculations about the origin and nature
of language？ Like other modern metaphysical enquiries； they end at last in
a statement of facts。 But； in order to state or understand the facts； a
metaphysical insight seems to be required。 There are more things in
language than the human mind easily conceives。 And many fallacies have to
be dispelled； as well as observations made。 The true spirit of philosophy
or metaphysics can alone charm away metaphysical illusions； which are
always reappearing； formerly in the fancies of neoplatonist writers； now in
the disguise of experience and common sense。 An analogy； a figure of
speech； an intelligible theory； a superficial observation of the
individual； have often been mistaken for a true account of the origin of
language。
Speaking is one of the simplest natural operations； and also the most
complex。 Nothing would seem to be easier or more trivial than a few words
uttered by a child in any language。 Yet into the formation of those words
have entered causes which the human mind is not capable of calculating。
They are a drop or two of the great stream or ocean of speech which has
been flowing in all ages。 They have been transmitted from one language to
another； like the child himself； they go back to the beginnings of the
human race。 How they originated； who can tell？ Nevertheless we can
imagine a stage of human society in which the circle of men's minds was
narrower and their sympathies and instincts stronger； in which their organs
of speech were more flexible； and the sense of hearing finer and more
discerning； in which they lived more in company； and after the manner of
children were more given to express their feelings； in which 'they moved
all together；' like a herd of wild animals； 'when they moved at all。'
Among them； as in every society； a particular person would be more
sensitive and intelligent than the rest。 Suddenly； on some occasion of
interest （at the approach of a wild beast； shall we say？）； he first； they
following him； utter a cry which resounds through the forest。 The cry is
almost or quite involuntary； and may be an imitation of the roar of the
animal。 Thus far we have not speech； but only the inarticulate expression
of feeling or emotion in no respect differing from the cries of animals；
for they too call to one another and are answered。 But now suppose that
some one at a distance not only hears the sound； but apprehends the
meaning： or we may imagine that the cry is repeated to a member of the
society who had been absent； the others act the scene over again when he
returns home in the evening。 And so the cry becomes a word。 The hearer in
turn gives back the word to the speaker； who is now aware that he has
acquired a new power。 Many thousand times he exercises this power； like a
child learning to talk； he repeats the same cry again； and again he is
answered； he tries experiments with a like result； and the speaker and the
hearer rejoice together in their newly…discovered faculty。 At first there
would be few such cries； and little danger of mistaking or confusing them。
For the mind of primitive man had a narrow range of perceptions and
feelings； his senses were microscopic； twenty or thirty sounds or gestures
would be enough for him； nor would he have any difficulty in finding them。
Naturally he broke out into speechlike the young infant he laughed and
babbled； but not until there were hearers as well as speakers did language
begin。 Not the interjection or the vocal imitation of the object； but the
interjection or the vocal imitation of the object understood； is the first
rudiment of human speech。
After a while the word gathers associations； and has an independent
existence。 The imitation of the lion's roar calls up the fears and hopes
of the chase； which are excited by his appearance。 In the moment of
hearing the sound； without any appreciable interval； these and other latent
experiences wake up in the mind of the hearer。 Not only does he receive an
impression； but he brings previous knowledge to bear upon that impression。
Necessarily the pictorial image becomes less vivid； while the association
of the nature and habits of the animal is more distinctly perceived。 The
picture passes into a symbol； for there would be too many of them and they
would crowd the mind； the vocal imitation； too； is always in process of
being lost and being renewed； just as the picture is brought back again in
the description of the poet。 Words now can be used more freely because
there are more of them。 What was once an involuntary expression becomes
voluntary。 Not only can men utter a cry or call； but they can communicate
and converse； they can not only use words； but they can even play with
them。 The word is separated both from the object and from the mind； and
slowly nations and individuals attain to a fuller consciousness of
themselves。
Parallel with this mental process the articulation of sounds is gradually
becoming perfected。 Th