Part 158

Socr. Is there any other cause, then, than this of its being simple and indivisible? I for my part see no other.

Theæ. There does not appear to be any.

Socr. Does not the syllable, then, fall under the same class as the elements, since it has not parts, and is one form?

Theæ. Assuredly.

148. Socr. If, therefore, a syllable is many elements, and a whole, and these are its parts, syllables and elements may be equally known and defined, since all the parts have been found to be the same as the whole.

Theæ. By all means.

Socr. But if it is one and indivisible, a syllable equally as an element must be undefinable and unknown; for the same cause will make them alike.

Theæ. I cannot say otherwise.

Socr. We must not, therefore, allow this, if any one should say, that a syllable is known and definable, but an element the contrary.

Theæ. We must not, if we admit this reasoning.

Socr. What then? should you pay any more attention to one who should assert the contrary of what you are conscious happened to yourself in learning your letters?

Theæ. What is that?

Socr. That in learning you did nothing else than endeavour to distinguish the elements both by sight and hearing, each separated by itself, in order that their position when pronounced or written, might not confuse you.

Theæ. You say most truly.

Socr. And at your music-master’s was learning perfectly any thing else than the being able to follow each note, and distinguish to what chord it belonged, which every one would allow is called the elements of music.

Theæ. Nothing else.

149. Socr. If, therefore, we may conjecture from the elements and syllables in which we are skilled, to others, we shall say that the class of elements are capable of a much more clear and distinct knowledge than that of syllables, in order to our acquiring each study in perfection; and if any one should say that a syllable is known, but that an element is by nature unknown, we shall think that he is jesting either intentionally or unintentionally.

Theæ. Most assuredly.

Socr. Moreover, other proofs of this might still be found, as it appears to me; but let us not lose sight of the question before us by considering them, that is to say, what is meant by the statement, that reason united to true judgment is the most perfect science.

Theæ. This, then, we must consider.

Socr. Come then, what is the signification of the word logos: for it appears to me to mean one of three things.

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Footnote 164:

As no one English word will express the three different meanings contained in the word λόγος, I have thought it better to retain the original word throughout this part of the argument.

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Theæ. What are they?

Socr. The first would be to make one’s thought clear by the voice, through the means of verbs and nouns, impressing one’s judgment on what flows from the mouth, as it were on a mirror, or water; does not logos appear to you to be something of this kind?

Theæ. It does: and we say that he who does this speaks.