Part 22

THEAETETUS: Most true.

STRANGER: Do you see, then, that not-being in itself can neither be spoken, uttered, or thought, but that it is unthinkable, unutterable, unspeakable, indescribable?

THEAETETUS: Quite true.

STRANGER: But, if so, I was wrong in telling you just now that the difficulty which was coming is the greatest of all.

THEAETETUS: What! is there a greater still behind?

STRANGER: Well, I am surprised, after what has been said already, that you do not see the difficulty in which he who would refute the notion of not-being is involved. For he is compelled to contradict himself as soon as he makes the attempt.

THEAETETUS: What do you mean? Speak more clearly.

STRANGER: Do not expect clearness from me. For I, who maintain that not-being has no part either in the one or many, just now spoke and am still speaking of not-being as one; for I say 'not-being.' Do you understand?

THEAETETUS: Yes.

STRANGER: And a little while ago I said that not-being is unutterable, unspeakable, indescribable: do you follow?

THEAETETUS: I do after a fashion.

STRANGER: When I introduced the word 'is,' did I not contradict what I said before?

THEAETETUS: Clearly.

STRANGER: And in using the singular verb, did I not speak of not-being as one?

THEAETETUS: Yes.

STRANGER: And when I spoke of not-being as indescribable and unspeakable and unutterable, in using each of these words in the singular, did I not refer to not-being as one?

THEAETETUS: Certainly.

STRANGER: And yet we say that, strictly speaking, it should not be defined as one or many, and should not even be called 'it,' for the use of the word 'it' would imply a form of unity.

THEAETETUS: Quite true.

STRANGER: How, then, can any one put any faith in me? For now, as always, I am unequal to the refutation of not-being. And therefore, as I was saying, do not look to me for the right way of speaking about not-being; but come, let us try the experiment with you.

THEAETETUS: What do you mean?

STRANGER: Make a noble effort, as becomes youth, and endeavour with all your might to speak of not-being in a right manner, without introducing into it either existence or unity or plurality.

THEAETETUS: It would be a strange boldness in me which would attempt the task when I see you thus discomfited.

STRANGER: Say no more of ourselves; but until we find some one or other who can speak of not-being without number, we must acknowledge that the Sophist is a clever rogue who will not be got out of his hole.

THEAETETUS: Most true.

STRANGER: And if we say to him that he professes an art of making appearances, he will grapple with us and retort our argument upon ourselves; and when we call him an image-maker he will say, 'Pray what do you mean at all by an image?'--and I should like to know, Theaetetus, how we can possibly answer the younker's question?

THEAETETUS: We shall doubtless tell him of the images which are reflected in water or in mirrors; also of sculptures, pictures, and other duplicates.

STRANGER: I see, Theaetetus, that you have never made the acquaintance of the Sophist.