Page - 433 - in The Complete Plato

CRATYLUS: I should. SOCRATES: But how could he have learned or discovered things from names if the primitive names were not yet given? For, if we are correct in our view, the only way of learning and discovering things, is either to discover names for ourselves or to learn them from others. CRATYLUS: I think that there is a good deal in what you say, Socrates. SOCRATES: But if things are only to be known through names, how can we suppose that the givers of names had knowledge, or were legislators before there were names at all, and therefore before they could have known them? CRATYLUS: I believe, Socrates, the true account of the matter to be, that a power more than human gave things their first names, and that the names which are thus given are necessarily their true names. SOCRATES: Then how came the giver of the names, if he was an inspired being or God, to contradict himself? For were we not saying just now that he made some names expressive of rest and others of motion? Were we mistaken? CRATYLUS: But I suppose one of the two not to be names at all. SOCRATES: And which, then, did he make, my good friend; those which are expressive of rest, or those which are expressive of motion? This is a point which, as I said before, cannot be determined by counting them. CRATYLUS: No; not in that way, Socrates. SOCRATES: But if this is a battle of names, some of them asserting that they are like the truth, others contending that THEY are, how or by what criterion are we to decide between them? For there are no other names to which appeal can be made, but obviously recourse must be had to another standard which, without employing names, will make clear which of the two are right; and this must be a standard which shows the truth of things. CRATYLUS: I agree. SOCRATES: But if that is true, Cratylus, then I suppose that things may be known without names? CRATYLUS: Clearly. SOCRATES: But how would you expect to know them? What other way can there be of knowing them, except the true and natural way, through their affinities, when they are akin to each other, and through themselves? For that which is other and different from them must signify something other and 433