§267ΞΕ. τὸ τοίνυν φανταστικὸν αὖθις διορίζωμεν δίχα.
STR. Then let us divide the appearance-making art in two again.
ΘΕΑΙ. πῇ;
THEAE. How?
ΞΕ. τὸ μὲν διʼ ὀργάνων γιγνόμενον, τὸ δὲ αὐτοῦ παρέχοντος ἑαυτὸν ὄργανον τοῦ ποιοῦντος τὸ φάντασμα.
STR. One part produced through tools, and the other where the producer of the appearance provides himself as the tool.
ΘΕΑΙ. πῶς φῄς;
THEAE. How do you mean?
ΞΕ. ὅταν οἶμαι τὸ σὸν σχῆμά τις τῷ ἑαυτοῦ χρώμενος σώματι προσόμοιον ἢ φωνὴν φωνῇ φαίνεσθαι ποιῇ, μίμησις τοῦτο τῆς φανταστικῆς μάλιστα κέκληταί που.
STR. When, I suppose, someone using his own body makes his appearance similar to your shape, or his voice to your voice, this part of appearance-making is, I suppose, most of all called imitation.
ΘΕΑΙ. ναί.
THEAE. Yes.
ΞΕ. μιμητικὸν δὴ τοῦτο αὐτῆς προσειπόντες ἀπονειμώμεθα· τὸ δʼ ἄλλο πᾶν ἀφῶμεν μαλακισθέντες καὶ παρέντες ἑτέρῳ συναγαγεῖν τε εἰς ἓν καὶ πρέπουσαν ἐπωνυμίαν ἀποδοῦναί τινʼ αὐτῷ.
STR. Let us then call this the imitative part of it and assign it to ourselves; and let us let go of all the rest, relaxing our efforts, and permit someone else to bring it together into one and assign a suitable name to it.
ΘΕΑΙ. νενεμήσθω, τὸ δὲ μεθείσθω.
THEAE. Let this be assigned, and the other let go.
ΞΕ. καὶ μὴν καὶ τοῦτο ἔτι διπλοῦν, ὦ Θεαίτητε, ἄξιον ἡγεῖσθαι· διʼ ἃ δέ, σκόπει.
STR. And indeed, Theaetetus, it is right to think that this is still double; consider for what reasons.
ΘΕΑΙ. λέγε.
THEAE. Tell me.
ΞΕ. τῶν μιμουμένων οἱ μὲν εἰδότες ὃ μιμοῦνται τοῦτο πράττουσιν, οἱ δʼ οὐκ εἰδότες.
STR. Of those who imitate, some do this knowing what they imitate, while others do it not knowing.
καίτοι τίνα μείζω διαίρεσιν ἀγνωσίας τε καὶ γνώσεως θήσομεν;
And yet, what greater division shall we set down than that between ignorance and knowledge?
ΘΕΑΙ. οὐδεμίαν.
THEAE. None.
ΞΕ. οὐκοῦν τό γε ἄρτι λεχθὲν εἰδότων ἦν μίμημα;
STR. Was not the one just mentioned, then, an imitation by those who know?
τὸ γὰρ σὸν σχῆμα καὶ σὲ γιγνώσκων ἄν τις μιμήσαιτο.
For indeed, someone knowing your shape and you would imitate you.
ΘΕΑΙ. πῶς δʼ οὔ;
THEAE. How could he not?
ΞΕ. τί δὲ δικαιοσύνης τὸ σχῆμα καὶ ὅλης συλλήβδην ἀρετῆς;
STR. But what about the shape of justice and, in a word, of virtue as a whole?
ἆρʼ οὐκ ἀγνοοῦντες μέν, δοξάζοντες δέ πῃ, σφόδρα ἐπιχειροῦσιν πολλοὶ τὸ δοκοῦν σφίσιν τοῦτο ὡς ἐνὸν αὐτοῖς προθυμεῖσθαι φαίνεσθαι ποιεῖν, ὅτι μάλιστα ἔργοις τε καὶ λόγοις μιμούμενοι;
Do not many, though being ignorant but having some belief, eagerly attempt to make that which seems so to them appear as if it were present in them, imitating it as much as possible in deeds and words?
ΘΕΑΙ. καὶ πάνυ γε πολλοί.
THEAE. Yes, very many indeed.
ΞΕ. μῶν οὖν πάντες ἀποτυγχάνουσι τοῦ δοκεῖν εἶναι δίκαιοι μηδαμῶς ὄντες;
STR. Do they all, then, fail to seem to be just when they are in no way so?
ἢ τούτου πᾶν τοὐναντίον;
Or is it the very opposite of this?
ΘΕΑΙ. πᾶν.
THEAE. The very opposite.
ΞΕ. μιμητὴν δὴ τοῦτόν γε ἕτερον ἐκείνου λεκτέον οἶμαι, τὸν ἀγνοοῦντα τοῦ γιγνώσκοντος.
STR. Then we must say, I think, that this imitator, the ignorant one, is different from that other one who knows.
ΘΕΑΙ. ναί.
THEAE. Yes.
ΞΕ. πόθεν οὖν ὄνομα ἑκατέρῳ τις αὐτῶν λήψεται πρέπον;
STR. Where, then, will one get a fitting name for each of them?
ἢ δῆλον δὴ χαλεπὸν ὄν, διότι τῆς τῶν γενῶν κατʼ εἴδη διαιρέσεως παλαιά τις, ὡς ἔοικεν, ἀργία τοῖς ἔμπροσθεν καὶ ἀσύννους παρῆν, ὥστε μηδʼ ἐπιχειρεῖν μηδένα διαιρεῖσθαι· καθὸ δὴ τῶν ὀνομάτων ἀνάγκη μὴ σφόδρα εὐπορεῖν.
Or is it clearly difficult, because there was, as it seems, a certain ancient and thoughtless laziness in previous thinkers regarding the division of genera into forms, so that no one even attempted to divide; and for this reason we must not be very well supplied with names.
ὅμως δέ, κἂν εἰ τολμηρότερον εἰρῆσθαι, διαγνώσεως ἕνεκα τὴν μὲν μετὰ δόξης μίμησιν δοξομιμητικὴν προσείπωμεν, τὴν δὲ μετʼ ἐπιστήμης ἱστορικήν τινα μίμησιν.
Nevertheless, even if it is said rather boldly, for the sake of distinction, let us call the imitation with belief 'belief-imitative', and the imitation with knowledge some kind of 'historical' imitation.
ΘΕΑΙ. ἔστω.
THEAE. Let it be so.
ΞΕ. θατέρῳ τοίνυν χρηστέον·
STR.
ὁ γὰρ σοφιστὴς οὐκ ἐν τοῖς εἰδόσιν ἦν ἀλλʼ ἐν τοῖς μιμουμένοις δή.
Then we must use the former; for the sophist was not among those who know, but indeed among those who imitate.
ΘΕΑΙ. καὶ μάλα.
THEAE. Very much so.
ΞΕ. τὸν δοξομιμητὴν δὴ σκοπώμεθα ὥσπερ σίδηρον, εἴτε ὑγιὴς εἴτε διπλόην ἔτʼ ἔχων τινά ἐστιν ἐν αὑτῷ.
STR. Let us then examine the belief-imitator like iron, to see whether he is solid or still has some double fold in himself.
ΘΕΑΙ. σκοπῶμεν.
THEAE. Let us examine him.
§268ΞΕ. ἔχει τοίνυν καὶ μάλα συχνήν.
STR. Indeed, he has a very large one.
ὁ μὲν γὰρ εὐήθης αὐτῶν ἐστιν, οἰόμενος εἰδέναι ταῦτα ἃ δοξάζει· τὸ δὲ θατέρου σχῆμα διὰ τὴν ἐν τοῖς λόγοις κυλίνδησιν ἔχει πολλὴν ὑποψίαν καὶ φόβον ὡς ἀγνοεῖ ταῦτα ἃ πρὸς τοὺς ἄλλους ὡς εἰδὼς ἐσχημάτισται.
For one of them is simple-minded, thinking he knows those things which he merely believes; but the figure of the other, because of his rolling about in arguments, has much suspicion and fear that he is ignorant of those things which he has posed as knowing before others.
ΘΕΑΙ. πάνυ μὲν οὖν ἔστιν ἑκατέρου γένος ὧν εἴρηκας.
THEAE. Absolutely so; there is a genus of each of the two you have mentioned.
ΞΕ. οὐκοῦν τὸν μὲν ἁπλοῦν μιμητήν τινα, τὸν δὲ εἰρωνικὸν μιμητὴν θήσομεν;
STR. Shall we then set down one as a simple imitator, and the other as an ironical imitator?
ΘΕΑΙ. εἰκὸς γοῦν.
THEAE. It is reasonable, at least.
ΞΕ. τούτου δʼ αὖ τὸ γένος ἓν ἢ δύο φῶμεν;
STR. And of this latter, shall we say the genus is one or two?
ΘΕΑΙ. ὅρα σύ.
THEAE. You see to it.
ΞΕ. σκοπῶ, καί μοι διττὼ καταφαίνεσθόν τινε·
STR.
τὸν μὲν δημοσίᾳ τε καὶ μακροῖς λόγοις πρὸς πλήθη δυνατὸν εἰρωνεύεσθαι καθορῶ, τὸν δὲ ἰδίᾳ τε καὶ βραχέσι λόγοις ἀναγκάζοντα τὸν προσδιαλεγόμενον ἐναντιολογεῖν αὐτὸν αὑτῷ.
I am looking, and some two types appear to me: one I see is able to play the ironist in public and in long speeches to crowds, and the other in private and in short arguments, forcing his interlocutor to contradict himself.
ΘΕΑΙ. λέγεις ὀρθότατα.
THEAE. You speak most correctly.
ΞΕ. τίνα οὖν ἀποφαινώμεθα τὸν μακρολογώτερον εἶναι;
STR. Which, then, shall we declare the longer-winded one to be?
πότερα πολιτικὸν ἢ δημολογικόν;
Politician or demagogue?
ΘΕΑΙ. δημολογικόν.
THEAE. Demagogue.
ΞΕ. τί δὲ τὸν ἕτερον ἐροῦμεν;
STR.
σοφὸν ἢ σοφιστικόν;
And what shall we call the other? Wise or sophistical?
ΘΕΑΙ. τὸ μέν που σοφὸν ἀδύνατον, ἐπείπερ οὐκ εἰδότα αὐτὸν ἔθεμεν· μιμητὴς δʼ ὢν τοῦ σοφοῦ δῆλον ὅτι παρωνύμιον αὐτοῦ τι λήψεται, καὶ σχεδὸν ἤδη μεμάθηκα ὅτι τοῦτον δεῖ προσειπεῖν ἀληθῶς αὐτὸν ἐκεῖνον τὸν παντάπασιν ὄντως σοφιστήν.
THEAE. To call him wise is, I suppose, impossible, since we set him down as not knowing; but being an imitator of the wise man, it is clear he will receive a name derived from him, and indeed I have now almost learned that we must truly call him that very person, the altogether real sophist.
ΞΕ. οὐκοῦν συνδήσομεν αὐτοῦ, καθάπερ ἔμπροσθεν, τοὔνομα συμπλέξαντες ἀπὸ τελευτῆς ἐπʼ ἀρχήν;
STR. Shall we then bind up his name, just as before, weaving it together from the end to the beginning?
ΘΕΑΙ. πάνυ μὲν οὖν.
THEAE. Absolutely so.
ΞΕ. τὸ δὴ τῆς ἐναντιοποιολογικῆς εἰρωνικοῦ μέρους τῆς δοξαστικῆς μιμητικόν, τοῦ φανταστικοῦ γένους ἀπὸ τῆς εἰδωλοποιικῆς οὐ θεῖον ἀλλʼ ἀνθρωπικὸν τῆς ποιήσεως ἀφωρισμένον ἐν λόγοις τὸ θαυματοποιικὸν μόριον,
ταύτης τῆς γενεᾶς τε καὶ αἵματος
ὃς ἂν φῇ τὸν ὄντως σοφιστὴν εἶναι, τἀληθέστατα, ὡς ἔοικεν, ἐρεῖ.
STR. The imitative part of the contradiction-making, ironical portion of the belief-imitative, belonging to the appearance-making genus derived from the image-making art, distinguished in arguments not as divine but as human production, namely the wonder-working portion— anyone who says that the truly real sophist is of this lineage and blood will, as it seems, speak most truly.
ΘΕΑΙ. παντάπασι μὲν οὖν.
THEAE. Completely so.