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Theaet. By all means.
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Str. Well, then, the first question we asked was whether we must assume that the angler was just a man or was a man with an art.
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Theaet. Yes.
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Str. Now take this man of ours, Theaetetus. Shall we assume that he is just a man, or by all means really a man of wisdom?
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Theaet. Certainly not just a man; for I catch your meaning that he is very far from being wise, although his name implies wisdom.
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Str. But we must, it seems, assume that he has an art of some kind.
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Theaet. Well, then, what in the world is this art that he has?
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Str. Good gracious! Have we failed to notice that the man is akin to the other man?
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Theaet. Who is akin to whom?
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Str. The angler to the sophist.
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Theaet. How so?
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Str. They both seem clearly to me to be a sort of hunters.
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Theaet. What is the hunting of the second? We have spoken about the first.
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Str. We just now divided hunting as a whole into two classes, and made one division that of swimming creatures and the other that of land-hunting.
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Theaet. Yes.
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Str. And the one we discussed, so far as the swimming creatures that live in the water are concerned; but we left the land-hunting undivided, merely remarking that it has many forms.
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Theaet. Certainly.
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Str. Now up to that point the sophist and the angler proceed together from the starting-point of acquisitive art.
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Theaet. I think they do.
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Str. But they separate at the point of animal-hunting, where the one turns to the sea and rivers and lakes to hunt the animals in those.
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Theaet. To be sure.
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Str. But the other turns toward the land and to rivers of a different kind—rivers of wealth and youth, bounteous meadows, as it were—and he intends to coerce the creatures in them.
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Theaet. What do you mean?
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Str. Of land-hunting there are two chief divisions.
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Theaet. What are they?
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Str. One is the hunting of tame, the other of wild creatures.
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Theaet. Is there, then, a hunting of tame creatures?
