mean who gave the name Hestia? 'That is a very difficult question.' O, my dear Hermogenes, I believe that there was a power of philosophy and talk among the first inventors of names, both in our own and in other languages; for even in foreign words a principle is discernible. Hestia is the same with esia, which is an old form of ousia, and means the first principle of things: this agrees with the fact that to Hestia the first sacrifices are offered. There is also another reading – osia, which implies that 'pushing' (othoun) is the first principle of all things. And here I seem to discover a delicate allusion to the flux of Heracleitus – that antediluvian philosopher who cannot walk twice in the same stream; and this flux of his may accomplish yet greater marvels. For the names Cronos and Rhea cannot have been accidental; the giver of them must have known something about the doctrine of Heracleitus. Moreover, there is a remarkable coincidence in the words of Hesiod, when he speaks of Oceanus, 'the origin of Gods;' and in the verse of Orpheus, in which he describes Oceanus espousing his sister Tethys. Tethys is nothing more than the name of a spring – to diattomenon kai ethoumenon. Poseidon is posidesmos, the chain of the feet, because you cannot walk on the sea – the epsilon is inserted by way of ornament; or perhaps the name may have been originally polleidon, meaning, that the God knew many things (polla eidos): he may also be the shaker, apo tou seiein, – in this case, pi and delta have been added. Pluto is connected with ploutos, because wealth comes out of the earth; or the word may be a euphemism for Hades, which is usually derived apo tou aeidous, because the God is concerned with the invisible. But the name Hades was really given him from his knowing (eidenai) all good things. Men in general are foolishly afraid of him, and talk with horror of the world below from which no one may return. The reason why his subjects never wish to come back, even if they could, is that the God enchains them by the strongest of spells, namely by the desire of virtue, which they hope to obtain by constant association with him. He is the perfect and accomplished Sophist and the great benefactor of the other world; for he has much more than he wants there, and hence he is called Pluto or the rich. He will have nothing to do with the souls of men while in the body, because he cannot work his will with them so long as they are confused and entangled by fleshly lusts. Demeter is the mother and giver of food – e didousa meter tes edodes. Here is erate tis, or perhaps the legislator may have been thinking of the weather, and has merely transposed the letters of the word aer. Pherephatta, that word of awe, is pheretapha, which is only an euphonious contraction of e tou pheromenou ephaptomene, – all things are in motion, and she in her wisdom moves with them, and the wise God Hades consorts with her – there is nothing very terrible in this, any more than in the her other appellation Persephone, which is also significant of her wisdom (sophe). Apollo is another name, which is supposed to have some dreadful meaning, but is susceptible of at least four perfectly innocent explanations. First, he is the purifier or purger or absolver (apolouon); secondly, he is the true diviner, Aplos, as he is called in the Thessalian dialect (aplos = aplous, sincere); thirdly, he is the archer (aei ballon), always shooting; or again, supposing alpha to mean ama or omou, Apollo becomes equivalent to ama polon, which points to both his musical and his heavenly attributes; for there is a 'moving together' alike in music and in the harmony of the spheres. The second lambda is inserted in order to avoid the ill-omened sound of destruction. The Muses are so called – apo tou mosthai. The gentle Leto or Letho is named from her willingness (ethelemon), or because she is ready to forgive and forget (lethe). Artemis is so called from her healthy well-balanced nature, dia to artemes, or as aretes istor; or as a lover of virginity, aroton misesasa. One of these explanations is probably true, – perhaps all of them. Dionysus is o didous ton oinon, and oinos is quasi oionous because wine makes those think (oiesthai) that they have a mind (nous) who have none. The established derivation of Aphrodite dia ten tou athrou genesin may be accepted on the authority of Hesiod. Again, there is the name of Pallas, or Athene, which we, who are Athenians, must not forget. Pallas is derived from armed dances – apo tou pallein ta opla. For Athene we must turn to the allegorical interpreters of Homer, who make the name equivalent to theonoe, or possibly the word was originally ethonoe and signified moral intelligence (en ethei noesis). Hephaestus, again, is the lord of light – o tou phaeos istor. This is a good notion; and, to prevent any other getting into our heads, let us go on to Ares. He is the manly one (arren), or the unchangeable one (arratos). Enough of the Gods; for, by the Gods, I am afraid of them; but if you suggest other words, you will see how the horses of Euthyphro prance. 'Only one more God; tell me about my godfather Hermes.' He is ermeneus, the messenger or cheater or thief or bargainer; or o eirein momenos, that is, eiremes or ermes – the speaker or contriver of speeches. 'Well said Cratylus, then, that I am no son of Hermes.' Pan, as the son of Hermes, is speech or the brother of speech, and is called Pan because speech indicates everything – o pan menuon. He has two forms, a true and a false; and is in the upper part smooth, and in the lower part shaggy. He is the goat of Tragedy, in which there are plenty of falsehoods.
'Will you go on to the elements – sun, moon, stars, earth, aether, air, fire, water, seasons, years?' Very good: and which shall I take first? Let us begin with elios, or the sun. The Doric form elios helps us to see that he is so called because at his rising he gathers (alizei) men together, or because he rolls about (eilei) the earth, or because he variegates (aiolei = poikillei) the earth. Selene is an anticipation of Anaxagoras, being a contraction of selaenoneoaeia, the light (selas) which is ever old and new, and which, as Anaxagoras says, is borrowed from the sun; the name was harmonized into selanaia, a form which is still in use. 'That is a true dithyrambic name.' Meis is so called apo tou meiousthai, from suffering diminution, and astron is from astrape (lightning), which is an improvement of anastrope, that which turns the eyes inside out. 'How do you explain pur n udor?' I suspect that pur, which, like udor n kuon, is found in Phrygian, is a foreign word; for the Hellenes have borrowed much from the barbarians, and I always resort to this theory of a foreign origin when I am at a loss. Aer may be explained, oti airei ta apo tes ges; or, oti aei rei; or, oti pneuma ex autou ginetai (compare the poetic word aetai). So aither quasi aeitheer oti aei thei peri ton aera: ge, gaia quasi genneteira (compare the Homeric form gegaasi); ora (with an omega), or, according to the old Attic form ora (with an omicron), is derived apo tou orizein, because it divides the year; eniautos and etos are the same thought – o en eauto etazon, cut into two parts, en eauto and etazon, like di on ze into Dios and Zenos.
'You make surprising progress.' True; I am run away with, and am not even yet at my utmost speed. 'I should like very much to hear your account of the virtues. What principle of correctness is there in those charming words, wisdom, understanding, justice, and the rest?' To explain all that will be a serious business; still, as I have put on the lion's skin, appearances must be maintained. My opinion is, that primitive men were like some modern philosophers, who, by always going round in their search after the nature of things, become dizzy; and this phenomenon, which was really in themselves, they imagined to take place in the external world. You have no doubt remarked, that the doctrine of the universal flux, or generation of things, is indicated in names. 'No, I never did.' Phronesis is only phoras kai rou noesis, or perhaps phoras onesis, and in any case is connected with pheresthai; gnome is gones skepsis kai nomesis; noesis is neou or gignomenon esis; the word neos implies that creation is always going on – the original form was neoesis; sophrosune is soteria phroneseos; episteme is e epomene tois pragmasin – the faculty which keeps close, neither anticipating nor lagging behind; sunesis is equivalent to sunienai, sumporeuesthai ten psuche, and is a kind of conclusion – sullogismos tis, akin therefore in idea to episteme; sophia is very difficult, and has a foreign look – the meaning is, touching the motion or stream of things, and may be illustrated by the poetical esuthe and the Lacedaemonian proper name Sous, or Rush; agathon is ro agaston en te tachuteti, – for all things are in motion, and some are swifter than others: dikaiosune is clearly e tou dikaiou sunesis. The word dikaion is more troublesome, and appears to mean the subtle penetrating power which, as the lovers of motion say, preserves all things, and is the cause of all things, quasi diaion going through – the letter kappa being inserted for the sake of euphony. This is a great mystery which has been confided to me; but when I ask for an explanation I am thought obtrusive, and another derivation is proposed to me. Justice is said to be o kaion, or the sun; and when I joyfully repeat this beautiful notion, I am answered, 'What, is there no justice when the sun is down?' And when I entreat my questioner to tell me his own opinion, he replies, that justice is fire in the abstract, or heat in the abstract; which is not very intelligible. Others laugh at such notions, and say with Anaxagoras, that
