"But, Cebes," said Simmias, interrupting him, "what proofs are there of these things? Remind me of them, for I do not very well remember them at present."
[48]. "It is proved," said Cebes, "by one argument, and that a most beautiful one, that men, when questioned (if one questions them properly) of themselves, describe all things as they are, however, if they had not innate knowledge and right reason, they would never be able to do this. Moreover, if one leads them to diagrams, or any thing else of the kind, it is then most clearly apparent that this is the case."
"But if you are not persuaded in this way, Simmias," said Socrates, "see if you will agree with us in considering the matter thus. For do you doubt how that which is called learning is reminiscence?"
"I do not doubt," said Simmias; "but I require this very thing of which we are speaking, to be reminded; and, indeed, from what Cebes has begun to say, I almost now remember, and am persuaded; nevertheless, however, I should like to hear now how you would attempt to prove it."
"I do it thus" he replied: "we admit, surely, that if any one be reminded of any thing, he must needs have known that thing at some time or other before."
"Certainly," he said.
[49]. "Do we, then, admit this also, that when knowledge comes in a certain manner it is reminiscence? But the manner I mean is this: if any one, upon seeing or hearing, or perceiving through the medium of any other sense, some particular thing, should not only know that, but also form an idea of something else, of which the knowledge is not the same, but different, should we not justly say that he remembered that of which he received the idea?"
"How mean you?"
"For instance, the knowledge of a man is different from that of a lyre."
"How not?"