"These equal things, then," he said, "and abstract equality, are not the same?"
"However, from these equal things," he said, "which are different from that abstract equality, have you not formed your idea and derived your knowledge of it?"
"Is it not, therefore, from its being like or unlike them?"
"But it makes no difference," he said. "When, therefore, on seeing one thing, you form, from the sight of it, the notion of another, whether like or unlike, this," he said, "must necessarily be reminiscence."
52. "What, then, as to this?" he continued. "Are we affected in any such way with regard to logs and the equal things we have just now spoken of? And do they appear to us to be equal in the same manner as abstract equality itself is, or do they fall short in some degree, or not at all, of being such as equality itself is?"
"Do we admit, then, that when one, on beholding some particular thing, perceives that it aims, as that which I now see, at being like something else that exists, but falls short of it, and can not become such as that is, but is inferior to it--do we admit that he who perceives this must necessarily have had a previous knowledge of that which he says it resembles, though imperfectly?"
"What, then? Are we affected in some such way, or not, with respect to things equal and abstract equality itself?"
"It is necessary, therefore, that we must have known abstract equality before the time when, on first seeing equal things, we perceived that they all aimed at resembling equality, but failed in doing so."
53. "Moreover, we admit this too, that we perceived this, and could not possibly perceive it by any other means than the sight, or touch, or some other of the senses, for I say the same of them all."
"For they are the same, Socrates, so far as, our argument is concerned."
"However, we must perceive, by means of the senses, that all things which come under the senses aim at that abstract equality, and yet fall short of it; or how shall we say it is?"
"Before, then, we began to see, and hear, and use our other senses, we must have had a knowledge of equality itself--what it is, if we were to refer to it those equal things that come under the senses, and observe that all such things aim at resembling that, but fall far short of it."