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tongue； or mouth； the expression is simply their imitation of that which we
want to express。
HERMOGENES： It must be so； I think。
SOCRATES： Then a name is a vocal imitation of that which the vocal
imitator names or imitates？
HERMOGENES： I think so。
SOCRATES： Nay； my friend； I am disposed to think that we have not reached
the truth as yet。
HERMOGENES： Why not？
SOCRATES： Because if we have we shall be obliged to admit that the people
who imitate sheep； or cocks； or other animals； name that which they
imitate。
HERMOGENES： Quite true。
SOCRATES： Then could I have been right in what I was saying？
HERMOGENES： In my opinion； no。 But I wish that you would tell me；
Socrates； what sort of an imitation is a name？
SOCRATES： In the first place； I should reply； not a musical imitation；
although that is also vocal； nor； again； an imitation of what music
imitates； these； in my judgment； would not be naming。 Let me put the
matter as follows： All objects have sound and figure； and many have
colour？
HERMOGENES： Certainly。
SOCRATES： But the art of naming appears not to be concerned with
imitations of this kind； the arts which have to do with them are music and
drawing？
HERMOGENES： True。
SOCRATES： Again； is there not an essence of each thing； just as there is a
colour； or sound？ And is there not an essence of colour and sound as well
as of anything else which may be said to have an essence？
HERMOGENES： I should think so。
SOCRATES： Well； and if any one could express the essence of each thing in
letters and syllables； would he not express the nature of each thing？
HERMOGENES： Quite so。
SOCRATES： The musician and the painter were the two names which you gave
to the two other imitators。 What will this imitator be called？
HERMOGENES： I imagine； Socrates； that he must be the namer； or name…giver；
of whom we are in search。
SOCRATES： If this is true； then I think that we are in a condition to
consider the names ron （stream）； ienai （to go）； schesis （retention）； about
which you were asking； and we may see whether the namer has grasped the
nature of them in letters and syllables in such a manner as to imitate the
essence or not。
HERMOGENES： Very good。
SOCRATES： But are these the only primary names； or are there others？
HERMOGENES： There must be others。
SOCRATES： So I should expect。 But how shall we further analyse them； and
where does the imitator begin？ Imitation of the essence is made by
syllables and letters； ought we not； therefore； first to separate the
letters； just as those who are beginning rhythm first distinguish the
powers of elementary； and then of compound sounds； and when they have done
so； but not before； they proceed to the consideration of rhythms？
HERMOGENES： Yes。
SOCRATES： Must we not begin in the same way with letters； first separating
the vowels； and then the consonants and mutes （letters which are neither
vowels nor semivowels）； into classes； according to the received
distinctions of the learned； also the semivowels； which are neither vowels；
nor yet mutes； and distinguishing into classes the vowels themselves？ And
when we have perfected the classification of things； we shall give them
names； and see whether； as in the case of letters； there are any classes to
which they may be all referred （cf。 Phaedrus）； and hence we shall see their
natures； and see； too； whether they have in them classes as there are in
the letters； and when we have well considered all this； we shall know how
to apply them to what they resemblewhether one letter is used to denote
one thing； or whether there is to be an admixture of several of them； just；
as in painting； the painter who wants to depict anything sometimes uses
purple only； or any other colour； and sometimes mixes up several colours；
as his method is when he has to paint flesh colour or anything of that
kindhe uses his colours as his figures appear to require them； and so；
too； we shall apply letters to the expression of objects； either single
letters when required； or several letters； and so we shall form syllables；
as they are called； and from syllables make nouns and verbs； and thus； at
last； from the combinations of nouns and verbs arrive at language； large
and fair and whole； and as the painter made a figure； even so shall we make
speech by the art of the namer or the rhetorician； or by some other art。
Not that I am literally speaking of ourselves； but I was carried away
meaning to say that this was the way in which （not we but） the ancients
formed language； and what they put together we must take to pieces in like
manner； if we are to attain a scientific view of the whole subject； and we
must see whether the primary； and also whether the secondary elements are
rightly given or not； for if they are not； the composition of them； my dear
Hermogenes； will be a sorry piece of work； and in the wrong direction。
HERMOGENES： That； Socrates； I can quite believe。
SOCRATES： Well； but do you suppose that you will be able to analyse them
in this way？ for I am certain that I should not。
HERMOGENES： Much less am I likely to be able。
SOCRATES： Shall we leave them； then？ or shall we seek to discover； if we
can； something about them； according to the measure of our ability； saying
by way of preface； as I said before of the Gods； that of the truth about
them we know nothing； and do but entertain human notions of them。 And in
this present enquiry； let us say to ourselves； before we proceed； that the
higher method is the one which we or others who would analyse language to
any good purpose must follow； but under the circumstances； as men say； we
must do as well as we can。 What do you think？
HERMOGENES： I very much approve。
SOCRATES： That objects should be imitated in letters and syllables； and so
find expression； may appear ridiculous； Hermogenes； but it cannot be
avoidedthere is no better principle to which we can look for the truth of
first names。 Deprived of this； we must have recourse to divine help； like
the tragic poets； who in any perplexity have their gods waiting in the air；
and must get out of our difficulty in like fashion； by saying that 'the
Gods gave the first names； and therefore they are right。' This will be the
best contrivance； or perhaps that other notion may be even better still； of
deriving them from some barbarous people； for the barbarians are older than
we are； or we may say that antiquity has cast a veil over them； which is
the same sort of excuse as the last； for all these are not reasons but only
ingenious excuses for having no reasons concerning the truth of words。 And
yet any sort of ignorance of first or primitive names involves an ignorance
of secondary words； for they can only be explained by the primary。 Clearly
then the professor of languages should be able to give a very lucid
explanation of firs