所以即使我们认同苏格拉底，指的无形是不能被感知，我们仍旧站在西米·亚斯这边，第四点是不正确的。
So even if we grant that what Socrates meant by invisible was can not be observed, we still have to say with Simmias, you know, fourth is just not true.
苏格拉底从没说过，西米亚斯，你的观点在这里有错，和声并非无形或者不可毁灭，所以我们没有了反例。
Socrates never says Simmias, here's what your objection goes wrong: harmony is not really invisible or can't be destroyed, whatever it is, so we don't have a counterexample.
半个世纪前，一个叫安德烈亚斯·迪米特里的人娶了村里的一位姑娘，从此他爱上了村庄和周围的群山。此后的几年中，他一直梦想着有朝一日能在这里建立一个旅店。
Andreas Demetriou discovered Lysos and its surrounding hills half a century ago when he married a girl from the village, and for years he dreamt of building a hotel here.
西米·亚斯提出一个不同的反对观点。
在一本书的大部分内容赫雷米亚斯大量的粉饰不能出现奇怪。
In a book as much read as Jeremias the large number of glosses cannot appear strange.
所以如果我们以第二种解释，理解这个论证，灵魂是无形的，所有的论证仍然讲得通，西米亚斯的反例无效了。
So if we understand the argument in terms of the second interpretation, it looks as invisible. It looks all the argument still go through, Simmias' counterexample fails.
这是个很好的例子供我们思考，因为西米·亚斯说，一些人推测，精神就像和声一样。
He says this is a very nice example for us to think about because some people have suggested, Simmias says, that the mind is like harmony.
斯宾塞和汉娜调查这个新的敌人，谁变成一个阿里亚斯过去的错误，为弹药的可怕的行动已经把艾米丽放在一个脆弱的状态。
Spencer and Hanna investigate this new foe, who turns one of Arias past mistakes into ammunition and whose fearful actions have put Emily in a fragile state.
王就吩咐哈米勒的儿子(注：或作“王的儿子”)耶拉篾和亚斯列的儿子西莱雅，并亚伯叠的儿子示利米雅，去捉拿文士巴录和先知耶利米。耶和华却将他们隐藏。
But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them.
王就吩咐哈米勒的儿子(注：或作“王的儿子”)耶拉篾和亚斯列的儿子西莱雅，并亚伯叠的儿子示利米雅，去捉拿文士巴录和先知耶利米。耶和华却将他们隐藏。
But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them.
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