Cratylus

Socrates. Then actions also are performed according to their own nature, not according to our opinion. For instance, if we undertake to cut anything, ought we to cut it as we wish, and with whatever instrument we wish, or shall we, if we are willing to cut each thing in accordance with the nature of cutting and being cut, and with the natural instrument, succeed in cutting it, and do it rightly, whereas if we try to do it contrary to nature we shall fail and accomplish nothing?

Hermogenes. I think the way is as you suggest.

Socrates. Then, too, if we undertake to burn anything, we must burn not according to every opinion, but according to the right one? And that is as each thing naturally burns or is burned and with the natural instrument?

Hermogenes. True.

Socrates. And all other actions are to be performed In like manner?

Hermogenes. Certainly.

Socrates. And speaking is an action, is it not?

Hermogenes. Yes.

Socrates. Then if a man speaks as he fancies he ought to speak, will he speak rightly, or will he succeed in speaking if he speaks in the way and with the instrument in which and with which it is natural for us to speak and for things to be spoken, whereas otherwise he will fail and accomplish nothing?

Hermogenes. I think the way you suggest is the right one.

Socrates. Now naming is a part of speaking, for in naming I suppose people utter speech.

Hermogenes. Certainly.

Socrates. Then is not naming also a kind of action, if speaking is a kind of action concerned with things?

Hermogenes. Yes.

Socrates. But we saw that actions are not merely relative to us, but possess a separate nature of their own?

Hermogenes. True.

Socrates. Then in naming also, if we are to be consistent with our previous conclusions, we cannot follow our own will, but the way and the instrument which the nature of things prescribes must be employed, must they not? And if we pursue this course we shall be successful in our naming, but otherwise we shall fail.

Hermogenes. I think you are right.

Socrates. And again, what has to be cut, we said, has to be cut with something.

Hermogenes. Certainly.

Socrates. And what has to be woven, has to be woven with something, and what has to be bored, has to be bored with something?

Hermogenes. Certainly.

Socrates. And then what has to be named, has to be named with something?

Hermogenes. True.

Socrates. And what is that with which we have to bore?

Hermogenes. A borer.

Socrates. And that with which we weave?

Hermogenes. A shuttle.

Socrates. And that with which we must name?

Hermogenes. A name.

Socrates. Right. A name also, then, is a kind of instrument.

Hermogenes. Certainly.

Socrates. Then if I were to ask What instrument is the shuttle? Is it not that with which we weave?

Hermogenes. Yes.

Socrates. And what do we do when we weave? Do we not separate the mingled threads of warp and woof?

Hermogenes. Yes.

Socrates. And you could give a similar answer about the borer and the rest, could you not?

Hermogenes. Certainly.

Socrates. And can you say something of the same kind about a name? The name being an instrument, what do we do with it when we name?

Hermogenes. I cannot tell.

Socrates. Do we not teach one another something, and separate things according to their natures?

Hermogenes. Certainly.

Socrates. A name is, then, an instrument of teaching and of separating reality, as a shuttle is an instrument of separating the web?

Hermogenes. Yes.

Socrates. But the shuttle is an instrument of weaving?

Hermogenes. Of course.

Socrates. The weaver, then, will use the shuttle well, and well means like a weaver; and a teacher will use a name well, and well means like a teacher.

Hermogenes. Yes.

Socrates. Whose work will the weaver use well when he uses the shuttle?

Hermogenes. The carpenter’s.

Socrates. Is every one a carpenter, or he who has the skill?

Hermogenes. He who has the skill.

Socrates. And whose work will the hole-maker use when he uses the borer?

Hermogenes. The smith’s.

Socrates. And is every one a smith, or he who has the skill?

Hermogenes. He who has the skill.

Socrates. And whose work will the teacher use when he uses the name?

Hermogenes. I cannot tell that, either.

Socrates. And can you not tell this, either, who gives us the names we use?

Hermogenes. No.

Socrates. Do you not think it is the law that gives them to us?

Hermogenes. Very likely.

Socrates. Then the teacher, when he uses a name, will be using the work of a lawgiver?

Hermogenes. I think so.

Socrates. Do you think every man is a lawgiver, or only he who has the skill?

Hermogenes. He who has the skill.

Socrates. Then it is not for every man, Hermogenes, to give names, but for him who may be called the name-maker; and he, it appears, is the lawgiver, who is of all the artisans among men the rarest.

Hermogenes. So it appears.

Socrates. See now what the lawgiver has in view in giving names. Look at it in the light of what has gone before. What has the carpenter in view when he makes a shuttle? Is it not something the nature of which is to weave?

Hermogenes. Certainly.

Socrates. Well, then, if the shuttle breaks while he making it, will he make another with his mind fixed on that which is broken, or on that form with reference to which he was making the one which he broke?

Hermogenes. On that form, in my opinion.

Socrates. Then we should very properly call that the absolute or real shuttle?

Hermogenes. Yes, I think so.

Socrates. Then whenever he has to make a shuttle for a light or a thick garment, or for one of linen or of wool or of any kind whatsoever, all of them must contain the form or ideal of shuttle, and in each of his products he must embody the nature which is naturally best for each?

Hermogenes. Yes.

Socrates. And the same applies to all other instruments. The artisan must discover the instrument naturally fitted for each purpose and must embody that in the material of which he makes the instrument, not in accordance with his own will, but in accordance with its nature. He must, it appears, know how to embody in the iron the borer fitted by nature for each special use.

Hermogenes. Certainly.

Socrates. And he must embody in the wood the shuttle fitted by nature for each kind of weaving.

Hermogenes. True.

Socrates. For each kind of shuttle is, it appears, fitted by nature for its particular kind of weaving, and the like is true of other instruments.

Hermogenes. Yes.

Socrates. Then, my dear friend, must not the law-giver also know how to embody in the sounds and syllables that name which is fitted by nature for each object? Must he not make and give all his names with his eye fixed upon the absolute or ideal name, if he is to be an authoritative giver of names? And if different lawgivers do not embody it in the same syllables, we must not forget this ideal name on that account; for different smiths do not embody the form in the same iron, though making the same instrument for the same purpose, but so long as they reproduce the same ideal, though it be in different iron, still the instrument is as it should be, whether it be made here or in foreign lands, is it not?

Hermogenes. Certainly.

Socrates. On this basis, then, you will judge the law-giver, whether he be here or in a foreign land, so long as he gives to each thing the proper form of the name, in whatsoever syllables, to be no worse lawgiver, whether here or anywhere else, will you not?

Hermogenes. Certainly.

Socrates. Now who is likely to know whether the proper form of shuttle is embodied in any piece of wood? The carpenter who made it, or the weaver who is to use it ?

Hermogenes. Probably the one who is to use it, Socrates.

Socrates. Then who is to use the work of the lyre-maker? Is not he the man who would know best how to superintend the making of the lyre and would also know whether it is well made or not when it is finished?

Hermogenes. Certainly.

Socrates. Who is he?

Hermogenes. The lyre-player.

Socrates. And who would know best about the work of the ship-builder?

Hermogenes. The navigator.

Socrates. And who can best superintend the work of the lawgiver and judge of it when it is finished, both here and in foreign countries? The user, is it not?

Hermogenes. Yes.

Socrates. And is not this he who knows how to ask questions?

Hermogenes. Certainly.

Socrates. And the same one knows also how to make replies?

Hermogenes. Yes.

Socrates. And the man who knows how to ask and answer questions you call a dialectician?

Hermogenes. Yes, that is what I call him.

Socrates. The work of the carpenter, then, is to make a rudder under the supervision of the steersman, if he rudder is to be a good one.

Hermogenes. Evidently.

Socrates. And the work of the lawgiver, as it seems, is to make a name, with the dialectician as his supervisor, if names are to be well given.

Hermogenes. True.

Socrates. Then, Hermogenes, the giving of names can hardly be, as you imagine, a trifling matter, or a task for trifling or casual persons: and Cratylus is right in saying that names belong to things by nature and that not every one is an artisan of names, but only he who keeps in view the name which belongs by nature to each particular thing and is able to embody its form in the letters and syllables.