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INTRODUCTION
The Cratylus has always been a source of perplexity to the student of Plato. While in fancy and humour, and perfection of style and metaphysical originality, this dialogue may be ranked with the best of the Platonic writings, there has been an uncertainty about the motive of the piece, which interpreters have hitherto not succeeded in dispelling. We need not suppose that Plato used words in order to conceal his thoughts, or that he would have been unintelligible to an educated contemporary. In the Phaedrus and Euthydemus we also find a difficulty in determining the precise aim of the author. Plato wrote satires in the form of dialogues, and his meaning, like that of other satirical writers, has often slept in the ear of posterity. Two causes may be assigned for this obscurity: 1st, the subtlety and allusiveness of this species of composition; 2nd, the difficulty of reproducing a state of life and literature which has passed away. A satire is unmeaning unless we can place ourselves back among the persons and thoughts of the age in which it was written. Had the treatise of Antisthenes upon words, or the speculations of Cratylus, or some other Heracleitean of the fourth century B.C., on the nature of language been preserved to us; or if we had lived at the time, and been 'rich enough to attend the fifty-drachma course of Prodicus,' we should have understood Plato better, and many points which are now attributed to the extravagance of Socrates' humour would have been found, like the allusions of Aristophanes in the Clouds, to have gone home to the sophists and grammarians of the day.
For the age was very busy with philological speculation; and many questions were beginning to be asked about language which were parallel to other questions about justice, virtue, knowledge, and were illustrated in a similar manner by the analogy of the arts. Was there a correctness in words, and were they given by nature or convention? In the presocratic philosophy mankind had been striving to attain an expression of their ideas, and now they were beginning to ask themselves whether the expression might not be distinguished from the idea? They were also seeking to distinguish the parts of speech and to enquire into the relation of subject and predicate. Grammar and logic were moving about somewhere in the depths of the human soul, but they were not yet awakened into consciousness and had not found names for themselves, or terms by which they might be expressed. Of these beginnings of the study of language we know little, and there necessarily arises an obscurity when the surroundings of such a work as the Cratylus are taken away. Moreover, in this, as in most of the dialogues of Plato, allowance has to be made for the character of Socrates. For the theory of language can only be propounded by him in a manner which is consistent with his own profession of ignorance. Hence his ridicule of the new school of etymology is interspersed with many declarations 'that he knows nothing,' 'that he has learned from Euthyphro,' and the like. Even the truest things which he says are depreciated by himself. He professes to be guessing, but the guesses of Plato are better than all the other theories of the ancients respecting language put together.
The dialogue hardly derives any light from Plato's other writings, and still less from Scholiasts and Neoplatonist writers. Socrates must be interpreted from himself, and on first reading we certainly have a difficulty in understanding his drift, or his relation to the two other interlocutors in the dialogue. Does he agree with Cratylus or with Hermogenes, and is he serious in those fanciful etymologies, extending over more than half the dialogue, which he seems so greatly to relish? Or is he serious in part only; and can we separate his jest from his earnest? – Sunt bona, sunt quaedum mediocria, sunt mala plura. Most of them are ridiculously bad, and yet among them are found, as if by accident, principles of philology which are unsurpassed in any ancient writer, and even in advance of any philologer of the last century. May we suppose that Plato, like Lucian, has been amusing his fancy by writing a comedy in the form of a prose dialogue? And what is the final result of the enquiry? Is Plato an upholder of the conventional theory of language, which he acknowledges to be imperfect? or does he mean to imply that a perfect language can only be based on his own theory of ideas? Or if this latter explanation is refuted by his silence, then in what relation does his account of language stand to the rest of his philosophy? Or may we be so bold as to deny the connexion between them? (For the allusion to the ideas at the end of the dialogue is merely intended to show that we must not put words in the place of things or realities, which is a thesis strongly insisted on by Plato in many other passages)…These are some of the first thoughts which arise in the mind of the reader of the Cratylus. And the consideration of them may form a convenient introduction to the general subject of the dialogue.
We must not expect all the parts of a dialogue of Plato to tend equally to some clearly-defined end. His idea of literary art is not the absolute proportion of the whole, such as we appear to find in a Greek temple or statue; nor should his works be tried by any such standard. They have often the beauty of poetry, but they have also the freedom of conversation. 'Words are more plastic than wax' (Rep.), and may be moulded into any form. He wanders on from one topic to another, careless of the unity of his work, not fearing any 'judge, or spectator, who may recall him to the point' (Theat.), 'whither the argument blows we follow' (Rep.). To have determined beforehand, as in a modern didactic treatise, the nature and limits of the subject, would have been fatal to the spirit of enquiry or discovery, which is the soul of the dialogue…These remarks are applicable to nearly all the works of Plato, but to the Cratylus and Phaedrus more than any others. See Phaedrus, Introduction.
There is another aspect under which some of the dialogues of Plato may be more truly viewed: – they are dramatic sketches of an argument. We have found that in the Lysis, Charmides, Laches, Protagoras, Meno, we arrived at no conclusion – the different sides of the argument were personified in the different speakers; but the victory was not distinctly attributed to any of them, nor the truth wholly the property of any. And in the Cratylus we have no reason to assume that Socrates is either wholly right or wholly wrong, or that Plato, though he evidently inclines to him, had any other aim than that of personifying, in the characters of Hermogenes, Socrates, and Cratylus, the three theories of language which are respectively maintained by them.
The two subordinate persons of the dialogue, Hermogenes and Cratylus, are at the opposite poles of the argument. But after a while the disciple of the Sophist and the follower of Heracleitus are found to be not so far removed from one another as at first sight appeared; and both show an inclination to accept the third view which Socrates interposes between them. First, Hermogenes, the poor brother of the rich Callias, expounds the doctrine that names are conventional; like the names of slaves, they may be given and altered at pleasure. This is one of those principles which, whether applied to society or language, explains everything and nothing. For in all things there is an element of convention; but the admission of this does not help us to understand the rational ground or basis in human nature on which the convention proceeds. Socrates first of all intimates to Hermogenes that his view of language is only a part of a sophistical whole, and ultimately tends to abolish the distinction between truth and falsehood. Hermogenes is very ready to throw aside the sophistical tenet, and listens with a sort of half admiration, half belief, to the speculations of Socrates.
Cratylus is of opinion that a name is either a true name or not a name at all. He is unable to conceive of degrees of imitation; a word is either the perfect expression of a thing, or a mere inarticulate sound (a fallacy which is still prevalent among theorizers about the origin of language). He is at once a philosopher and a sophist; for while wanting to rest language on an immutable basis, he would deny the possibility of falsehood. He is inclined to derive all truth from language, and in language he sees reflected the philosophy of Heracleitus. His views are not like those of Hermogenes, hastily taken up, but are said to be the result of mature consideration, although he is described as still a young man. With a tenacity characteristic of the Heracleitean philosophers, he clings to the doctrine of the flux. (Compare Theaet.) Of the real Cratylus we know nothing, except that he is recorded by Aristotle to have been the friend or teacher of Plato; nor have we any proof that he resembled the likeness of him in Plato any more than the Critias of Plato is like the real Critias, or the Euthyphro in this dialogue like the other Euthyphro, the diviner, in the dialogue which is called after him.
Between these two extremes, which have both of them a sophistical character, the view of Socrates is introduced, which is in a manner the union of the two. Language is conventional and also natural, and the true conventional-natural is the rational. It is a work not of chance, but of art; the dialectician is the artificer of words, and the