 Plato offers a solution to the puzzles about falsehood in the Sophist. It goes unchallenged in the text and may well have been regarded by him as definitive. (It need not be a recent discovery on Plato’s part, as is often assumed; he needn’t have been stumped by these puzzles himself when he composed the earlier passages: see Burnyeat 2002.) In this dialogue, when the Eleatic visitor introduces the puzzles about false belief and speaking falsely, he points out the danger of contradicting oneself, invoking Parmenides’ proscriptions against speaking of what is not (236e–237c). But he also insists that we must find a way of reconstruing such claims, if we are to show that falsehood is possible (240d–241b) without committing patricide against “Father Parmenides” (241d). The subsequent solution turns on recognizing a complexity in the structure of statements, between the subject, which is named in the statement, and what is said about it, as expressed by the predicate (261d–262d). Statements are no longer thought of on the model of names, which are true if they name something “that is.” Instead, for a statement to be meaningful, one part of it must successfully name something and the other say something about it, which may be either true or false of this. Something analogous will hold for belief, the visitor says, as belief is taken to be a kind of internal assertion made by the soul (263d–264b). As we have seen, several features of this solution are already prefigured in the Theaetetus: both the requirement that thought and speech be related only to what is, and the insight that the complexity of statements and beliefs allows for error to occur in a mismatch of the parts or a misapplication of one to the other. But it is only in the Sophist that this mismatch is explicitly characterized in terms of the difference between things that are, rather than simply being about “what is not.” A false statement asserts what is not the case regarding the subject, by stating that the subject is other than it in fact is (263a–d). The analysis in the Sophist appears incomplete as it stands, though, since it only applies to subject-predicate sentences, where the subject succeeds in referring to something (262e, 263c): it is unclear how the visitor would handle other types of statements, much less negative existentials (such as ‘there are no witches’). It also gives no account of naming or nonpropositional attitudes. But, again, if we consider only the original challenge posed by Parmenides and the Sophists, namely, to show that falsehood is possible, then Plato has clearly succeeded in providing an answer.