Now after the class of words you, have explained, I should like to examine the correctness of the noble words that relate to virtue, such as wisdom, intelligence, justice, and all the others of that sort.
You are stirring up a mighty tribe of words, my friend; however, since I have put on the lion helmet, I must not play the coward, but must, it seems, examine wisdom, intelligence, thought, knowledge,
and all the other noble words of which you speak.
Certainly we must not stop until that is done.
By dog, I believe I have a fine intuition which has just come to me, that the very ancient men who invented names were quite like most of the present philosophers who always get dizzy as they turn round and round in their search for the nature of things, and then the things seem to them to turn round and round and be in motion.
They think the cause of this belief is not an affection within themselves, but that the nature of things really is such that nothing is at rest or stable, but everything is flowing and moving and always full of constant motion and generation. I say this because I thought of it with reference to all these words we are now considering.
How is that, Socrates?
Perhaps you did not observe that the names we just mentioned are given under the assumption that the things named are moving and flowing and being generated.
No, I did not notice that at all.
Surely the first one we mentioned is subject to such assumptions.
What is the word ?
Wisdom (φρόνησις); for it is perception (νόησις) of motion (φορᾶς) and flowing (ῥοῦ); or it might be understood as benefit (ὄνησις) of motion (φορᾶς); in either case it has to do with motion. And γνώμη (thought), if you please, certainly denotes contemplation and consideration of generation (γονῆς νώμησις); for to consider is the same as to contemplate. Or, if you please, νόησις (intelligence) is merely ἕσις (desire) τοῦ νεοῦ (of the new); but that things are new shows that they are always being generated;
therefore the soul’s desire for generation is declared by the giver of the name νεόεσις; for in antiquity the name was not νόησις, but two epsilons had to be spoken instead of the eta.
Σωφροσύνη (self-restraint) is σωτηρία (salvation) of φρόνησις (wisdom), which we have just been discussing.
And ἐπιστήμη (knowledge) indicates that the soul which is of any account accompanies (ἕπεται) things in their motion, neither falling behind them nor running in front of them; therefore we ought to insert an epsilon and call it ἐπεϊστήμη. Σύνεσις (intelligence) in its turn is a kind of reckoning together; when one says συνιέναι (understand), the same thing as ἐπίστασθαι is said;
for συνιέναι means that the soul goes with things. Certainly σοφία (wisdom) denotes the touching of motion. This word is very obscure and of foreign origin; but we must remember that the poets often say of something which begins to advance ἐσύθη (it rushed). There was a famous Laconian whose name was Σοῦς (Rush), for this is the Laconian word for rapid motion. Now σοφία signifies the touching (ἐπαφή) of this rapid motion, the assumption being that things are in motion. And the word ἀγαθόν (good)
is intended to denote the admirable (ἀγαστόν) in all nature. For since all things are in motion, they possess quickness and slowness; now not all that is swift, but only part of it, is admirable; this name ἀγαθόν is therefore given to the admirable (ἀγαστόν) part of the swift (θοοῦ).It is easy to conjecture that the word δικαιασύνη applies to the understanding (σύνεσις) of the just (τοῦ διαίον) but the word δίκαιον (just) is itself difficult. Up to a certain point, you see, many men seem to agree about it, but beyond that they differ.
For those who think the universe is in motion believe that the greater part of it is of such a nature as to be a mere receptacle, and that there is some element which passes through all this, by means of which all created things are generated. And this element must be very rapid and very subtle; for it could not pass through all the universe unless it were very subtle, so that nothing could keep it out, and it must be very swift, so that all other things are relatively at rest. Since, then, it superintends and passes through (διαϊόν) all other things,
this is rightly called by the name δίκαιον, the sound of the kappa being added merely for the sake of euphony.
Up to this point, as I said just now, many men agree about justice (δίκαιον);
and I, Hermogenes, being very much in earnest about it, have persistently asked questions and have been told in secret teachings that this is justice, or the cause—for that through which creation takes place is a cause—and some one told me that it was for this reason rightly called Zeus (Δία). But when, after hearing this, I nevertheless ask them quietly, What then, my most excellent friend, if this is true, is justice? they think I am asking too many questions and am leaping over the trenches.A trench was the limit of the leap for the pentathletes.They say I have been told enough; they try to satisfy me by saying all sorts of different things, and they no longer agree. For one says the sun is justice, for the sun alone superintends all things, passing through and burning (διαϊόντα καὶ καίοντα) them. Then when I am pleased and tell this to some one, thinking it is a fine answer, he laughs at me and asks if I think there is no justice among men when the sun has set. So I beg him to tell me what he thinks it is,
and he says Fire. But this is not easy to understand. He says it is not actual fire, but heat in the abstract that is in the fire. Another man says he laughs at all these notions, and that justice is what Anaxagoras says it is, mind; for mind, he says, is ruled only by itself, is mixed with nothing, orders all things, and passes through them. Then, my friend, I am far more perplexed than before I undertook to learn about the nature of justice.
But I think the name—and that was the subject of our investigation—was given for the reasons I have mentioned.
I think, Socrates, you must have heard this from some one and are not inventing it yourself.
And how about the rest of my talk?
I do not at all think you had heard that.
Listen then; perhaps I may deceive you into thinking that all I am going to say is my own. What remains to consider after justice? I think we have not yet discussed courage.
It is plain enough that injustice (ἀδικία) is really a mere hindrance of that which passes through (τοῦ διαϊόντος, but the word ἀδρεία (courage) implies that courage got its name in battle, and if the universe is flowing, a battle in the universe can be nothing else than an opposite current or flow (ῥοή). Now if we remove the delta from the word ἀνδρεία, the word ἀνρεία signifies exactly that activity.
Of course it is clear that not the current opposed to every current is courage, but only that opposed to the current which is contrary to justice;
for otherwise courage would not be praised. The words ἄρρεν (male) and ἀνήρ (man) refer, like ἀνδρεία, to the upward (ἄνω) current or flow. The word γυνή (woman) seems to me to be much the same as γονή (birth). I think θῆλυ (female) is derived from θηλή (teat); and is not θηλή, Hermogenes, so called because it makes things flourish (τεθηλέναι), like plants wet with showers?
Very likely, Socrates.
And again, the word θάλλειν (flourish) seems to me to figure the rapid and sudden growth of the young.
Something of that sort the namegiver has reproduced in the name, which he compounded of θεῖν (run) and ἅλλεσθαι (jump). You do not seem to notice how I rush along outside of the race-course, when I get on smooth ground. But we still have plenty of subjects left which seem to be serious.
True.
One of which is to see what the word τέχνη (art, science) means.
Certainly.
Does not this denote possession of mind, if you remove the tau and insert omicron between the chi and the nu
and the nu and the eta (making ἐχονόη)?
It does it very poorly, Socrates.
My friend, you do not bear in mind that the original words have before now been completely buried by those who wished to dress them up, for they have added and subtracted letters for the sake of euphony and have distorted the words in every way for ornamentation or merely in the lapse of time. Do you not, for instance, think it absurd that the letter rho is inserted in the word κάαπτρον (mirror)?
I think that sort of thing is the work of people who care nothing for truth, but only for the shape of their mouths; so they keep adding to the original words until finally no human being can understand what in the world the word means. So the sphinx, for instance, is called sphinx, instead of phix, and there are many other examples.
Yes, that is true, Socrates.
And if we are permitted to insert and remove any letters we please in words, it will be perfectly easy to fit any name to anything.
True.
Yes, quite true. But I think you, as a wise director, must observe the rule of moderation and probability.