[1] Cf. A. E. Taylor, _Plato: the Man and his Work_ (New York, 1936), p. 300. [2] Cf. P. Albert Duhamel, “The Concept of Rhetoric as Effective Expression,” _Journal of the History of Ideas_, X, No. 3 (June, 1949), 344-56 _passim_. [3] James Blish, “Rituals on Ezra Pound,” _Sewanee Review_, LVIII (Spring, 1950), 223. [4] The various aesthetic approaches to language offer refinements of perception, but all of them can be finally subsumed under the first head above. [5] _The Tyranny of Words_ (New York, 1938), p. 80. T. H. Huxley in Lay Sermons (New York, 1883), p. 112, outlined a noticeably similar ideal of scientific communication: “Therefore, the great business of the scientific teacher is, to imprint the fundamental, irrefragable facts of his science, not only by words upon the mind, but by sensible impressions upon the eye, and ear, and touch of the student in so complete a manner, that every term used, or law enunciated should afterwards call up vivid images of the particular structural, or other, facts which furnished the demonstration of the law, or illustration of the term.” [6] That is, by mentioning only parts of the total situation. [7] It is worth recalling that in the Christian New Testament, with its heavy Platonic influence, God is identified both with _logos_, “word, speech” (_John_ 1:1); and with _agape_, “love” (2 _John_ 4:8). [8] The users of metaphor and metonymy who are in the hire of businessmen of course constitute a special case. [9] Cf. 277 b: “A man must know the truth about all the particular things of which he speaks or writes, and must be able to define everything separately; then when he has defined them, he must know how to divide them by classes until further division is impossible; and in the same way he must understand the nature of the soul, must find out the class of speech adapted to each nature, and must arrange and adorn his discourse accordingly, offering to the complex soul elaborate and harmonious discourses, and simple talks to the simple soul.” [10] 104 b. [11] 263 a. [12] 260 b. [13] 265 a. [14] In the passage extending from 246 a to 256 d. [15] Cf. 263 d ff.