sophist   

such a thing as falsehood.
Theaet. True.
Str. 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.
Theaet. Quite possible.
Str. And we have: already admitted, in what preceded, that the
Sophist was lurking in one of the divisions of the likeness-making
art?
Theaet. Yes.
Str. Let us, then, renew the attempt, and in dividing any class,
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.
Theaet. Very good.
Str. You may remember that all art was originally divided
by us into
creative and acquisitive.
Theaet. Yes.
Str. And the Sophist was flitting before us in the acquisitive
class, in the subdivisions of hunting, contests, merchandise, and
the like.
Theaet. Very true.
Str. 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.
Theaet. Quite true.
Str. In the first place, there are two kinds of creation.
Theaet. What are they?
Str. One of them is human and the other divine.
Theaet. I do not follow.
Str. Every power, as you may remember our saying originally, which
causes things to exist, not previously existing, was defined by us
as creative.
Theaet. I remember.
Str. 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 God, or shall we agree with
vulgar opinion about them?
Theaet. What is it?
Str. 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 God?
Theaet. 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 God, I defer to your authority.
Str. Nobly 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 assent; 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 work of human art. And so there are two kinds
of making and production, the one human and the other divine.
Theaet. True.