inventor of the name had been stopped by the watery element in his walks,
and not allowed to go on, and therefore he called the ruler of this element
Poseidon; the epsilon was probably inserted as an ornament. Yet, perhaps,
not so; but the name may have been originally written with a double lamda
and not with a sigma, meaning that the God knew many things (Polla eidos).
And perhaps also he being the shaker of the earth, has been named from
shaking (seiein), and then pi and delta have been added. Pluto gives
wealth (Ploutos), and his name means the giver of wealth, which comes out
of the earth beneath. People in general appear to imagine that the term
Hades is connected with the invisible (aeides) and so they are led by their
fears to call the God Pluto instead.
HERMOGENES: And what is the true derivation?
SOCRATES: In spite of the mistakes which are made about the power of this
deity, and the foolish fears which people have of him, such as the fear of
always being with him after death, and of the soul denuded of the body
going to him (compare Rep.), my belief is that all is quite consistent, and
that the office and name of the God really correspond.
HERMOGENES: Why, how is that?
SOCRATES: I will tell you my own opinion; but first, I should like to ask
you which chain does any animal feel to be the stronger? and which confines
him more to the same spot,--desire or necessity?
HERMOGENES: Desire, Socrates, is stronger far.
SOCRATES: And do you not think that many a one would escape from Hades, if
he did not bind those who depart to him by the strongest of chains?
HERMOGENES: Assuredly they would.
SOCRATES: And if by the greatest of chains, then by some desire, as I
should certainly infer, and not by necessity?
HERMOGENES: That is clear.
SOCRATES: And there are many desires?
HERMOGENES: Yes.
SOCRATES: And therefore by the greatest desire, if the chain is to be the
greatest?
HERMOGENES: Yes.
SOCRATES: And is any desire stronger than the thought that you will be
made better by associating with another?
HERMOGENES: Certainly not.
SOCRATES: And is not that the reason, Hermogenes, why no one, who has been
to him, is willing to come back to us? Even the Sirens, like all the rest
of the world, have been laid under his spells. Such a charm, as I imagine,
is the God able to infuse into his words. And, according to this view, he
is the perfect and accomplished Sophist, and the great benefactor of the
inhabitants of the other world; and even to us who are upon earth he sends
from below exceeding blessings. For he has much more than he wants down
there; wherefore he is called Pluto (or the rich). Note also, that he will
have nothing to do with men while they are in the body, but only when the
soul is liberated from the desires and evils of the body. Now there is a
great deal of philosophy and reflection in that; for in their liberated
state he can bind them with the desire of virtue, but while they are
flustered and maddened by the body, not even father Cronos himself would
suffice to keep them with him in his own far-famed chains.
HERMOGENES: There is a deal of truth in what you say.
SOCRATES: Yes, Hermogenes, and the legislator called him Hades, not from
the unseen (aeides)--far otherwise, but from his knowledge (eidenai) of all
noble things.
HERMOGENES: Very good; and what do we say of Demeter, and Here, and
Apollo, and Athene, and Hephaestus, and Ares, and the other deities?
SOCRATES: Demeter is e didousa meter, who gives food like a mother; Here
is the lovely one (erate)--for Zeus, according to tradition, loved and
married her; possibly also the name may have been given when the legislator
was thinking of the heavens, and may be only a disguise of the air (aer),
putting the end in the place of the beginning. You will recognize the
truth of this if you repeat the letters of Here several times over. People
dread the name of Pherephatta as they dread the name of Apollo,--and with
as little reason; the fear, if I am not mistaken, only arises from their
ignorance of the nature of names. But they go changing the name into
Phersephone, and they are terrified at this; whereas the new name means
only that the Goddess is wise (sophe); for seeing that all things in the
world are in motion (pheromenon), that principle which embraces and touches
and is able to follow them, is wisdom. And therefore the Goddess may be
truly called Pherepaphe (Pherepapha), or some name like it, because she
touches that which is in motion (tou pheromenon ephaptomene), herein
showing her wisdom. And Hades, who is wise, consorts with her, because she
is wise. They alter her name into Pherephatta now-a-days, because the
present generation care for euphony more than truth. There is the other
name, Apollo, which, as I was saying, is generally supposed to have some
terrible signification. Have you remarked this fact?
HERMOGENES: To be sure I have, and what you say is true.
SOCRATES: But the name, in my opinion, is really most expressive of the
power of the God.
HERMOGENES: How so?
SOCRATES: I will endeavour to explain, for I do not believe that any
single name could have been better adapted to express the attributes of the
God, embracing and in a manner signifying all four of them,--music, and
prophecy, and medicine, and archery.
HERMOGENES: That must be a strange name, and I should like to hear the
explanation.
SOCRATES: Say rather an harmonious name, as beseems the God of Harmony.
In the first place, the purgations and purifications which doctors and
diviners use, and their fumigations with drugs magical or medicinal, as
well as their washings and lustral sprinklings, have all one and the same
object, which is to make a man pure both in body and soul.
HERMOGENES: Very true.
SOCRATES: And is not Apollo the purifier, and the washer, and the absolver
from all impurities?
HERMOGENES: Very true.
SOCRATES: Then in reference to his ablutions and absolutions, as being the
physician who orders them, he may be rightly called Apolouon (purifier); or
in respect of his powers of divination, and his truth and sincerity, which
is the same as truth, he may be most fitly called Aplos, from aplous
(sincere), as in the Thessalian dialect, for all the Thessalians call him
Aplos; also he is aei Ballon (always shooting), because he is a master
archer who never misses; or again, the name may refer to his musical
attributes, and then, as in akolouthos, and akoitis, and in many other
words the alpha is supposed to mean 'together,' so the meaning of the name
Apollo will be 'moving together,' whether in the poles of heaven as they
are called, or in the harmony of song, which is termed concord, because he
moves all together by an harmonious power, as astronomers and musicians
ingeniously declare. And he is the God who presides over harmony, and
makes all things move together, both among Gods and among men. And as in
the words akolouthos and akoitis the alpha is substituted for an omicron,
so the name Apollon is equivalent to omopolon; only the second lambda is
added in order to avoid the ill-omened sound of destruction (apolon). Now
the suspicion of this destructive power still haunts the minds of some who
do not consider the true value of the name, which, as I was saying just
now, has reference to all the powers of the God, who is the single one, the
everdarting, the purifier, the mover together (aplous, aei Ballon,
apolouon, omopolon). The name of the Muses and of music would seem to be
derived from their making philosophical enquiries (mosthai); and Leto is
called by this name, because she is such a gentle Goddess, and so willing
(ethelemon) to grant our requests; or her name may be Letho, as she is
often called by strangers--they seem to imply by it her amiability, and her
smooth and easy-going way of behaving. Artemis is named from her healthy
(artemes), well-ordered nature, and because of her love of virginity,
perhaps because she is a proficient in virtue (arete), and perhaps also as
hating intercourse of the sexes (ton aroton misesasa). He who gave the
Goddess her name may have had any or all of these reasons.
HERMOGENES: What is the meaning of Dionysus and Aphrodite?
SOCRATES: Son of Hipponicus, you ask a solemn question; there is a serious
and also a facetious explanation of both these names; the serious
explanation is not to be had from me, but there is no objection to your
hearing the facetious one; for the Gods too love a joke. Dionusos is
simply didous oinon (giver of wine), Didoinusos, as he might be called in
fun,--and oinos is properly oionous, because wine makes those who drink,
think (oiesthai) that they have a mind (noun) when they have none. The
derivation of Aphrodite, born of the foam (aphros), may be fairly accepted
on the authority of Hesiod.
HERMOGENES: Still there remains Athene, whom you, Socrates, as an
Athenian, will surely not forget; there are also Hephaestus and Ares.
SOCRATES: I am not likely to forget them.
HERMOGENES: No, indeed.
SOCRATES: There is no difficulty in explaining the other appellation of
Athene.
HERMOGENES: What other appellation?
SOCRATES: We call her Pallas.
HERMOGENES: To be sure.
SOCRATES: And we cannot be wrong in supposing that this is derived from
armed dances. For the elevation of oneself or anything else above the
earth, or by the use of the hands, we call shaking (pallein), or dancing.
HERMOGENES: That is quite true.
SOCRATES: Then that is the explanation of the name Pallas?
HERMOGENES: Yes; but what do you say of the other name?
SOCRATES: Athene?
HERMOGENES: Yes.
SOCRATES: That is a graver matter, and there, my friend, the modern
interpreters of Homer may, I think, assist in explaining the view of the
ancients. For most of these in their explanations of the poet, assert that
he meant by Athene 'mind' (nous) and 'intelligence' (dianoia), and the
maker of names appears to have had a singular notion about her; and indeed
calls her by a still higher title, 'divine intelligence' (Thou noesis), as
though he would say: This is she who has the mind of God (Theonoa);--using
alpha as a dialectical variety for eta, and taking away iota and sigma
(There seems to be some error in the MSS. The meaning is that the word
theonoa = theounoa is a curtailed form of theou noesis, but the omitted
letters do not agree.). Perhaps, however, the name Theonoe may mean 'she
who knows divine things' (Theia noousa) better than others. Nor shall we
be far wrong in supposing that the author of it wished to identify this
Goddess with moral intelligence (en ethei noesin), and therefore gave her
the name ethonoe; which, however, either he or his successors have altered
into what they thought a nicer form, and called her Athene.
HERMOGENES: But what do you say of Hephaestus?
SOCRATES: Speak you of the princely lord of light (Phaeos istora)?
HERMOGENES: Surely.
SOCRATES: Ephaistos is Phaistos, and has added the eta by attraction; that
is obvious to anybody.
HERMOGENES: That is very probable, until some more probable notion gets
into your head.
SOCRATES: To prevent that, you had better ask what is the derivation of
Ares.
HERMOGENES: What is Ares?
SOCRATES: Ares may be called, if you will, from his manhood (arren) and
manliness, or if you please, from his hard and unchangeable nature, which
is the meaning of arratos: the latter is a derivation in every way
appropriate to the God of war.
HERMOGENES: Very true.
SOCRATES: And now, by the Gods, let us have no more of the Gods, for I am
afraid of them; ask about anything but them, and thou shalt see how the
steeds of Euthyphro can prance.
HERMOGENES: Only one more God! I should like to know about Hermes, of
whom I am said not to be a true son. Let us make him out, and then I shall
know whether there is any meaning in what Cratylus says.
SOCRATES: I should imagine that the name Hermes has to do with speech, and
signifies that he is the interpreter (ermeneus), or messenger, or thief, or
liar, or bargainer; all that sort of thing has a great deal to do with
language; as I was telling you, the word eirein is expressive of the use of
speech, and there is an often-recurring Homeric word emesato, which means
'he contrived'--out of these two words, eirein and mesasthai, the
legislator formed the name of the God who invented language and speech; and
we may imagine him dictating to us the use of this name: 'O my friends,'
says he to us, 'seeing that he is the contriver of tales or speeches, you
may rightly call him Eirhemes.' And this has been improved by us, as we
think, into Hermes. Iris also appears to have been called from the verb
'to tell' (eirein), because she was a messenger.
HERMOGENES: Then I am very sure that Cratylus was quite right in saying
that I was no true son of Hermes (Ermogenes), for I am not a good hand at
speeches.
SOCRATES: There is also reason, my friend, in Pan being the double-formed
son of Hermes.
HERMOGENES: How do you make that out?
SOCRATES: You are aware that speech signifies all things (pan), and is
always turning them round and round, and has two forms, true and false?
HERMOGENES: Certainly.
SOCRATES: Is not the truth that is in him the smooth or sacred form which
dwells above among the Gods, whereas falsehood dwells among men below, and
is rough like the goat of tragedy; for tales and falsehoods have generally
to do with the tragic or goatish life, and tragedy is the place of them?
HERMOGENES: Very true.
SOCRATES: Then surely Pan, who is the declarer of all things (pan) and the
perpetual mover (aei polon) of all things, is rightly called aipolos (goat-
herd), he being the two-formed son of Hermes, smooth in his upper part, and
rough and goatlike in his lower regions. And, as the son of Hermes, he is
speech or the brother of speech, and that brother should be like brother is
no marvel. But, as I was saying, my dear Hermogenes, let us get away from
