And rightly called so. But what can you say of her other name?
You mean Athena?
Yes.
That is a weightier matter, my friend. The ancients seem to have had the same belief about Athena as the interpreters of Homer have now;
for most of these, in commenting on the poet, say that he represents Athena as mind (νοῦς) and intellect (διάνοια); and the maker of her name seems to have had a similar conception of her, but he gives her the still grander title of mind of Godἡ θεοῦ νόησις, seeming to say that she is a ἁ θεονόα; here he used the alpha in foreign fashion instead of eta, and dropped out the iota and sigma. But perhaps that was not his reason; he may have called her Theonoe because she has unequalled knowledge of divine things (τὰ θεῖα νοοῦσα). Perhaps, too, he may have wished to identify the goddess with wisdom of character (ἐν ἤθει νόησις)
by calling her Ethonoe; and then he himself or others afterwards improved the name, as they thought, and called her Athenaa.
And how do you explain Hephaestus?
You ask about the noble master of light?
To be sure.
Hephaestus is Phaestus, with the eta added by attraction; anyone could see that, I should think.
Very likely, unless some other explanation occurs to you, as it probably will.
To prevent that, ask about Ares.
I do ask.
Ares, then, if you like, would be named for his virility and courage, or for his hard and unbending nature, which is called ἄρρατον; so Ares would be in every way a fitting name for the god of war.
Certainly.
For God’s sake, let us leave the gods, as I am afraid to talk about them; but ask me about any others you please, that you may see what Euthyphro’s horses are.Cf. Hom. Il. 5.221, Hom. Il. 8.105.
I will do so, but first one more god. I want to ask you about Hermes, since Cratylus says I am not Hermogenes (son of Hermes). Let us investigate the name of Hermes, to find out whether there is anything in what he says.
Well then, this name Hermes seems to me to have to do with speech; he is an interpreter (ἡρμηνεύς) and a messenger,
is wily and deceptive in speech, and is oratorical. All this activity is concerned with the power of speech. Now, as I said before, εἴρειν denotes the use of speech; moreover, Homer often uses the word ἐμήσατο, which means contrive. From these two words, then, the lawgiver imposes upon us the name of this god who contrived speech and the use of speech—εἴρεινmeans speak—
and tells us: Ye human beings, he who contrived speech (εἴρειν ἐμήσατο) ought to be called Eiremes by you. We, however, have beautified the name, as we imagine, and call him Hermes. Iris also seems to have got her name from εἴρειν, because she is a messenger.
By Zeus, I believe Cratylus was right in saying I was not Hermogenes; I certainly am no good contriver of speech.
And it is reasonable, my friend, that Pan is the double-natured son of Hermes.
How is that?
You know that speech makes all things (πᾶν) known and always makes them circulate and move about, and is twofold, true and false.
Certainly.
Well, the true part is smooth and divine and dwells aloft among the gods, but falsehood dwells below among common men, is rough and like the tragic goatThe chorus of the primitive performances from which tragedy developed appeared as satyrs, clad in goat-skins. Hence the name τραγῳδία (goat-song). The adjective τραγικός may mean either goat-like or tragic. In this passage it has both meanings.; for tales and falsehoods are most at home there, in the tragic life.
Certainly.
Then Pan, who declares and always moves (ἀεὶ πολῶν) all, is rightly called goat-herd (αἰπόλος),
being the double-natured son of Hermes, smooth in his upper parts, rough and goat-like in his lower parts. And Pan, if he is the son of Hermes, is either speech or the brother of speech, and that brother resembles brother is not at all surprising. But, as I said, my friend, let us get away from the gods.
From such gods as those, if you like, Socrates; but why should you not tell of another kind of gods, such as sun, moon, stars, earth,
ether, air, fire, water, the seasons, and the year?
You are imposing a good many tasks upon me; however, if it will give you pleasure, I am willing.
It will give me pleasure.
What, then, do you wish first? Shall we discuss the sun (Ἥλιος), as you mentioned it first?
By all means.
I think it would be clearer
if we were to use the Doric form of the name. The Dorians call it Ἅλιος. Now ἅλιος might be derived from collecting (ἁλίζειν) men when he rises, or because he always turns (ἀεὶ εἱλεῖν) about the earth in his course, or because he variegates the products of the earth, for variegate is identical with αἰολλεῖν.
And what of the moon, Selene?
That name appears to put Anaxagoras in an uncomfortable position.
How so?
Why, it seems to have anticipated by many years the recent doctrine of Anaxagoras,
that the moon receives its light from the sun.
How is that?
Σέλας (gleam) and φῶς (light) are the same thing.
Yes.
Now the light is always new and old about the moon, if the Anaxagoreans are right; for they say the sun, in its continuous course about the moon, always sheds new light upon it, and the light of the previous month persists.
Certainly.
The moon is often called Σελαναία.
Certainly.
Because it has always a new and old gleam (σέλα νέον τε καὶ ἕνον)
the very most fitting name for it would be Σελαενονεοάεια, which has been compressed into Σελαναία.
That is a regular opera bouffe name, Socrates. But what have you to say of the month (μήν) and the stars?
The word month (μείς) would be properly pronounced μείης, from μειοῦσθαι, to grow less, and I think the stars (ἄστερα) get their name from ἀστραπή (lightning). But ἀστραπή, because it turns our eyes upwards (τὰ ὦπα ἀναστρέθει), would be called ἀναστρωπή, which is now pronounced more prettily ἀστραπή.
And what of πῦρ (fire) and ὕδωρ (water)?
Πῦρ is too much for me. It must be that either the muse of Euthyphro has deserted me or this is a very difficult word. Now just note the contrivance I introduce in all cases like this which are too much for me.
What contrivance?
I will tell you. Answer me; can you tell the reason of the word πῦρ?
Not I, by Zeus.
See what I suspect about it. I know that many Greeks,
especially those who are subject to the barbarians, have adopted many foreign words.
What of that?
If we should try to demonstrate the fitness of those words in accordance with the Greek language, and not in accordance with the language from which they are derived, you know we should get into trouble.
Naturally.
Well, this word πῦρ is probably foreign; for it is difficult to connect it with the Greek language, and besides, the Phrygians have the same word, only slightly altered. The same is the case with ὕδωρ (water), κύων (dog), and many other words.
Yes, that is true.
So we must not propose forced explanations of these words, though something might be said about them. I therefore set aside πῦρ and ὕδωρ in this way.
But is air called ἀήρ because it raises (αἴρει) things from the earth, or because it is always flowing (ἀεὶ ῥεῖ), or because wind arises from its flow? The poets call the winds ἀήτας, blasts. Perhaps the poet means to say air-flow (ἀητόρρουν), as he might say wind-flow (πνευματόρρουν). The word αἴθηρ (ether) I understand in this way: because it always runs and flows about the air (ἀεὶ θεῖ περὶ τὸν ἀέρα ῥέον), it may properly be called ἀειθεήρα. The word γῆ (earth) shows the meaning better
in the form γαῖα; for γαῖα is a correct word for mother, as Homer says, for he uses γεγάασιν to mean γεγενῆσθαι (be born). Well, now what came next?
The seasons, Socrates, and the two words for year.
The word ὧραι (seasons) should be pronounced in the old Attic fashion, ὅραι, if you wish to know the probable meaning; ΗΟΡΑΙ exist to divide winters and summers and winds and the fruits of the earth; and since they divide (ὁρίζουσι), they would rightly be called ὅραι.
The two words for year, ἐνιαυτός and ἔτος, are really one. For that which brings to light within itself the plants and animals, each in its turn, and examines them, is called by some ἐνιαυτός, because of its activity within itself (ἐν ἑαυτῷ), and by others ἔτος, because it examines (ἐτάζει), just as we saw before that the name of Zeus was divided and some said Δία and others Ζῆνα. The whole phrase is that which examines within itself (τὸ ἐν ἁυτῷ ἐτάζον), and this one phrase is divided in speech so that the two words ἐνιαυτός and ἔτοςare formed from one phrase.
Truly, Socrates, you are going ahead at a great rate.
Yes, I fancy I am already far along on the road of wisdom.