Cratylus

All names, whether primary or secondary, are intended to show the nature of things; and the secondary, as I conceive, derive their significance from the primary. But then, how do the primary names indicate anything? And let me ask another question, – If we had no faculty of speech, how should we communicate with one another? Should we not use signs, like the deaf and dumb? The elevation of our hands would mean lightness – heaviness would be expressed by letting them drop. The running of any animal would be described by a similar movement of our own frames. The body can only express anything by imitation; and the tongue or mouth can imitate as well as the rest of the body. But this imitation of the tongue or voice is not yet a name, because people may imitate sheep or goats without naming them. What, then, is a name? In the first place, a name is not a musical, or, secondly, a pictorial imitation, but an imitation of that kind which expresses the nature of a thing; and is the invention not of a musician, or of a painter, but of a namer.

And now, I think that we may consider the names about which you were asking. The way to analyze them will be by going back to the letters, or primary elements of which they are composed. First, we separate the alphabet into classes of letters, distinguishing the consonants, mutes, vowels, and semivowels; and when we have learnt them singly, we shall learn to know them in their various combinations of two or more letters; just as the painter knows how to use either a single colour, or a combination of colours. And like the painter, we may apply letters to the expression of objects, and form them into syllables; and these again into words, until the picture or figure – that is, language – is completed. Not that I am literally speaking of ourselves, but I mean to say that this was the way in which the ancients framed language. And this leads me to consider whether the primary as well as the secondary elements are rightly given. I may remark, as I was saying about the Gods, that we can only attain to conjecture of them. But still we insist that ours is the true and only method of discovery; otherwise we must have recourse, like the tragic poets, to a Deus ex machina, and say that God gave the first names, and therefore they are right; or that the barbarians are older than we are, and that we learnt of them; or that antiquity has cast a veil over the truth. Yet all these are not reasons; they are only ingenious excuses for having no reasons.

I will freely impart to you my own notions, though they are somewhat crude: – the letter rho appears to me to be the general instrument which the legislator has employed to express all motion or kinesis. (I ought to explain that kinesis is just iesis (going), for the letter eta was unknown to the ancients; and the root, kiein, is a foreign form of ienai: of kinesis or eisis, the opposite is stasis). This use of rho is evident in the words tremble, break, crush, crumble, and the like; the imposer of names perceived that the tongue is most agitated in the pronunciation of this letter, just as he used iota to express the subtle power which penetrates through all things. The letters phi, psi, sigma, zeta, which require a great deal of wind, are employed in the imitation of such notions as shivering, seething, shaking, and in general of what is windy. The letters delta and tau convey the idea of binding and rest in a place: the lambda denotes smoothness, as in the words slip, sleek, sleep, and the like. But when the slipping tongue is detained by the heavier sound of gamma, then arises the notion of a glutinous clammy nature: nu is sounded from within, and has a notion of inwardness: alpha is the expression of size; eta of length; omicron of roundness, and therefore there is plenty of omicron in the word goggulon. That is my view, Hermogenes, of the correctness of names; and I should like to hear what Cratylus would say. 'But, Socrates, as I was telling you, Cratylus mystifies me; I should like to ask him, in your presence, what he means by the fitness of names?' To this appeal, Cratylus replies 'that he cannot explain so important a subject all in a moment.' 'No, but you may "add little to little," as Hesiod says.' Socrates here interposes his own request, that Cratylus will give some account of his theory. Hermogenes and himself are mere sciolists, but Cratylus has reflected on these matters, and has had teachers. Cratylus replies in the words of Achilles: '"Illustrious Ajax, you have spoken in all things much to my mind," whether Euthyphro, or some Muse inhabiting your own breast, was the inspirer.' Socrates replies, that he is afraid of being self-deceived, and therefore he must 'look fore and aft,' as Homer remarks. Does not Cratylus agree with him that names teach us the nature of things? 'Yes.' And naming is an art, and the artists are legislators, and like artists in general, some of them are better and some of them are worse than others, and give better or worse laws, and make better or worse names. Cratylus cannot admit that one name is better than another; they are either true names, or they are not names at all; and when he is asked about the name of Hermogenes, who is acknowledged to have no luck in him, he affirms this to be the name of somebody else. Socrates supposes him to mean that falsehood is impossible, to which his own answer would be, that there has never been a lack of liars. Cratylus presses him with the old sophistical argument, that falsehood is saying that which is not, and therefore saying nothing; – you cannot utter the word which is not. Socrates complains that this argument is too subtle for an old man to understand: Suppose a person addressing Cratylus were to say, Hail, Athenian Stranger, Hermogenes! would these words be true or false? 'I should say that they would be mere unmeaning sounds, like the hammering of a brass pot.' But you would acknowledge that names, as well as pictures, are imitations, and also that pictures may give a right or wrong representation of a man or woman: – why may not names then equally give a representation true and right or false and wrong? Cratylus admits that pictures may give a true or false representation, but denies that names can. Socrates argues, that he may go up to a man and say 'this is year picture,' and again, he may go and say to him 'this is your name' – in the one case appealing to his sense of sight, and in the other to his sense of hearing; – may he not? 'Yes.' Then you will admit that there is a right or a wrong assignment of names, and if of names, then of verbs and nouns; and if of verbs and nouns, then of the sentences which are made up of them; and comparing nouns to pictures, you may give them all the appropriate sounds, or only some of them. And as he who gives all the colours makes a good picture, and he who gives only some of them, a bad or imperfect one, but still a picture; so he who gives all the sounds makes a good name, and he who gives only some of them, a bad or imperfect one, but a name still. The artist of names, that is, the legislator, may be a good or he may be a bad artist. 'Yes, Socrates, but the cases are not parallel; for if you subtract or misplace a letter, the name ceases to be a name.' Socrates admits that the number 10, if an unit is subtracted, would cease to be 10, but denies that names are of this purely quantitative nature. Suppose that there are two objects – Cratylus and the image of Cratylus; and let us imagine that some God makes them perfectly alike, both in their outward form and in their inner nature and qualities: then there will be two Cratyluses, and not merely Cratylus and the image of Cratylus. But an image in fact always falls short in some degree of the original, and if images are not exact counterparts, why should names be? if they were, they would be the doubles of their originals, and indistinguishable from them; and how ridiculous would this be! Cratylus admits the truth of Socrates' remark. But then Socrates rejoins, he should have the courage to acknowledge that letters may be wrongly inserted in a noun, or a noun in a sentence; and yet the noun or the sentence may retain a meaning. Better to admit this, that we may not be punished like the traveller in Egina who goes about at night, and that Truth herself may not say to us, 'Too late.' And, errors excepted, we may still affirm that a name to be correct must have proper letters, which bear a resemblance to the thing signified. I must remind you of what Hermogenes and I were saying about the letter rho accent, which was held to be expressive of motion and hardness, as lambda is of smoothness; – and this you will admit to be their natural meaning. But then, why do the Eritreans call that skleroter which we call sklerotes? We can understand one another, although the letter rho accent is not equivalent to the letter s: why is this? You reply, because the two letters are sufficiently alike for the purpose of expressing motion. Well, then, there is the letter lambda; what business has this in a word meaning hardness? 'Why, Socrates, I retort upon you, that we put in and pull out letters at pleasure.' And the explanation of this is custom or agreement: we have made a convention that the rho shall mean s and a convention may indicate by the unlike as well as by the like. How could there be names for all the numbers unless you allow that convention is used? Imitation is a poor thing, and has to be supplemented by convention, which is another poor thing; although I agree with you in thinking that the most perfect form of language is found only where there is a perfect correspondence of sound and meaning. But let me ask you what is the use and force of names? 'The use of names, Socrates, is to inform, and he who knows names knows things.' Do you mean that the discovery of names is the same as the discovery of things? 'Yes.' But do you not see that there is a degree of deception about names? He who first gave names, gave them according to his conception, and that may have been erroneous. 'But then, why, Socrates, is language so consistent? all words have the same laws.' Mere consistency is no test of truth. In geometrical problems, for example, there may be a flaw at the beginning, and yet the conclusion may follow consistently. And, therefore, a wise man will take especial care of first principles. But are words really consistent; are there not as many terms of praise which signify rest as which signify motion? There is episteme, which is connected with stasis, as mneme is with meno. Bebaion, again, is the expression of station and position; istoria is clearly descriptive of the stopping istanai of the stream; piston indicates the cessation of motion; and there are many words having a bad sense, which are connected with ideas of motion, such as sumphora, amartia, etc.: amathia, again, might be explained, as e ama theo iontos poreia, and akolasia as e akolouthia tois pragmasin. Thus the bad names are framed on the same principle as the good, and other examples might be given, which would favour a theory of rest rather than of motion. 'Yes; but the greater number of words express motion.' Are we to count them, Cratylus; and is correctness of names to be determined by the voice of a majority?

Here is another point: we were saying that the legislator gives names; and therefore we must suppose that he knows the things which he names: but how can he have learnt things from names before there were any names? 'I believe, Socrates, that some power more than human first gave things their names, and that these were necessarily true names.' Then how came the giver of names to contradict himself, and to make some names expressive of rest, and others of motion? 'I do not suppose that he did make them both.' Then which did he make – those which are expressive of rest, or those which are expressive of motion?..But if some names are true and others false, we can only decide between them, not by counting words, but by appealing to things. And, if so, we must allow that things may be known without names; for names, as we have several times admitted, are the images of things; and the higher knowledge is of things, and is not to be derived from names; and though I do not doubt that the inventors of language gave names, under the idea that all things are in a state of motion and flux, I believe that they were mistaken; and that having fallen into a whirlpool themselves, they are trying to drag us after them. For is there not a true beauty and a true good, which is always beautiful and always good? Can the thing beauty be vanishing away from us while the words are yet in our mouths? And they could not be known by any one if they are always passing away – for if they are always passing away, the observer has no opportunity of observing their state. Whether the doctrine of the flux or of the eternal nature be the truer, is hard to determine. But no man of sense will put himself, or the education of his mind, in the power of names: he will not condemn himself to be an unreal thing, nor will he believe that everything is in a flux like the water in a leaky vessel, or that the world is a man who has a running at the nose. This doctrine may be true, Cratylus, but is also very likely to be untrue; and therefore I would have you reflect while you are young, and find out the truth, and when you know come and tell me. 'I have thought, Socrates, and after a good deal of thinking I incline to Heracleitus.' Then another day, my friend, you shall give me a lesson. 'Very good, Socrates, and I hope that you will continue to study these things yourself.'

We may now consider (I) how far Plato in the Cratylus has discovered the true principles of language, and then (II) proceed to compare modern speculations respecting the origin and nature of language with the anticipations of his genius.

I. (1) Plato is aware that language is not the work of chance; nor does he deny that there is a natural fitness in names. He only insists that this natural fitness shall be intelligibly explained. But he has no idea that language is a natural organism. He would have heard with surprise that languages are the common work of whole nations in a primitive or semi-barbarous age. How, he would probably have argued, could men devoid of art have contrived a structure of such complexity? No answer could have been given to this question, either in ancient or in modern times, until the nature of primitive antiquity had been thoroughly studied, and the instincts of man had been shown to exist in greater force, when his state approaches more nearly to that of children or animals. The philosophers of the last century, after their manner, would have vainly endeavoured to trace the process by which proper names were converted into common, and would have shown how the last effort of abstraction invented prepositions and auxiliaries. The theologian would have proved that language must have had a divine origin, because in childhood, while the organs are pliable, the intelligence is wanting, and when the intelligence is able to frame conceptions, the organs are no longer able to express them. Or, as others have said: Man is man because he has the gift of speech; and he could not have invented that which he is. But this would have been an 'argument too subtle' for Socrates, who rejects the theological account of the origin of language 'as an excuse for not giving a reason,' which he compares to the introduction of the 'Deus ex machina' by the tragic poets when they have to solve a difficulty; thus anticipating many modern controversies in which the primary agency of the divine Being is confused with the secondary cause; and God is assumed to have worked a miracle in order to fill up a lacuna in human knowledge. (Compare Timaeus.)

Neither is Plato wrong in supposing that an element of design and art enters into language. The creative power abating is supplemented by a mechanical process. 'Languages are not made but grow,' but they are made as well as grow; bursting into life like a plant or a flower, they are also capable of being trained and improved and engrafted upon one another. The change in them is effected in earlier ages by musical and euphonic improvements, at a later stage by the influence of grammar and logic, and by the poetical and literary use of words. They develope rapidly in childhood, and when they are full grown and set they may still put forth intellectual powers, like the mind in the body, or rather we may say that the nobler use of language only begins when the frame-work is complete. The savage or primitive man, in whom the natural instinct is strongest, is also the greatest improver of the forms of language. He is the poet or maker of words, as in civilised ages the dialectician is the definer or distinguisher of them. The latter calls the second world of abstract terms into existence, as the former has created the picture sounds which represent natural objects or processes. Poetry and philosophy – these two, are the two great formative principles of language, when they have passed their first stage, of which, as of the first invention of the arts in general, we only entertain conjecture. And mythology is a link between them, connecting the visible and invisible, until at length the sensuous exterior falls away, and the severance of the inner and outer world, of the idea and the object of sense, becomes complete. At a later period, logic and grammar, sister arts, preserve and enlarge the decaying instinct of language, by rule and method, which they gather from analysis and observation.