Part 25 (1/2)
THEAETETUS: True.
STRANGER: And now, since there has been shown to be false speech and false opinion, there may be imitations of real existences, and out of this condition of the mind an art of deception may arise.
THEAETETUS: Quite possible.
STRANGER: And we have already admitted, in what preceded, that the Sophist was lurking in one of the divisions of the likeness-making art?
THEAETETUS: Yes.
STRANGER: Let us, then, renew the attempt, and in dividing any cla.s.s, always take the part to the right, holding fast to that which holds the Sophist, until we have stripped him of all his common properties, and reached his difference or peculiar. Then we may exhibit him in his true nature, first to ourselves and then to kindred dialectical spirits.
THEAETETUS: Very good.
STRANGER: You may remember that all art was originally divided by us into creative and acquisitive.
THEAETETUS: Yes.
STRANGER: And the Sophist was flitting before us in the acquisitive cla.s.s, in the subdivisions of hunting, contests, merchandize, and the like.
THEAETETUS: Very true.
STRANGER: But now that the imitative art has enclosed him, it is clear that we must begin by dividing the art of creation; for imitation is a kind of creation--of images, however, as we affirm, and not of real things.
THEAETETUS: Quite true.
STRANGER: In the first place, there are two kinds of creation.
THEAETETUS: What are they?
STRANGER: One of them is human and the other divine.
THEAETETUS: I do not follow.
STRANGER: Every power, as you may remember our saying originally, which causes things to exist, not previously existing, was defined by us as creative.
THEAETETUS: I remember.
STRANGER: Looking, now, at the world and all the animals and plants, at things which grow upon the earth from seeds and roots, as well as at inanimate substances which are formed within the earth, fusile or non-fusile, shall we say that they come into existence--not having existed previously--by the creation of G.o.d, or shall we agree with vulgar opinion about them?
THEAETETUS: What is it?
STRANGER: The opinion that nature brings them into being from some spontaneous and unintelligent cause. Or shall we say that they are created by a divine reason and a knowledge which comes from G.o.d?
THEAETETUS: I dare say that, owing to my youth, I may often waver in my view, but now when I look at you and see that you incline to refer them to G.o.d, I defer to your authority.
STRANGER: n.o.bly said, Theaetetus, and if I thought that you were one of those who would hereafter change your mind, I would have gently argued with you, and forced you to a.s.sent; but as I perceive that you will come of yourself and without any argument of mine, to that belief which, as you say, attracts you, I will not forestall the work of time. Let me suppose, then, that things which are said to be made by nature are the work of divine art, and that things which are made by man out of these are works of human art. And so there are two kinds of making and production, the one human and the other divine.
THEAETETUS: True.
STRANGER: Then, now, subdivide each of the two sections which we have already.