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alpha； has been omitted； and the acute on the last syllable has been
changed to a grave。
HERMOGENES： What do you mean？
SOCRATES： I mean to say that the word 'man' implies that other animals
never examine； or consider； or look up at what they see； but that man not
only sees （opope） but considers and looks up at that which he sees； and
hence he alone of all animals is rightly anthropos； meaning anathron a
opopen。
HERMOGENES： May I ask you to examine another word about which I am
curious？
SOCRATES： Certainly。
HERMOGENES： I will take that which appears to me to follow next in order。
You know the distinction of soul and body？
SOCRATES： Of course。
HERMOGENES： Let us endeavour to analyze them like the previous words。
SOCRATES： You want me first of all to examine the natural fitness of the
word psuche （soul）； and then of the word soma （body）？
HERMOGENES： Yes。
SOCRATES： If I am to say what occurs to me at the moment； I should imagine
that those who first used the name psuche meant to express that the soul
when in the body is the source of life； and gives the power of breath and
revival （anapsuchon）； and when this reviving power fails then the body
perishes and dies； and this； if I am not mistaken； they called psyche。 But
please stay a moment； I fancy that I can discover something which will be
more acceptable to the disciples of Euthyphro； for I am afraid that they
will scorn this explanation。 What do you say to another？
HERMOGENES： Let me hear。
SOCRATES： What is that which holds and carries and gives life and motion
to the entire nature of the body？ What else but the soul？
HERMOGENES： Just that。
SOCRATES： And do you not believe with Anaxagoras； that mind or soul is the
ordering and containing principle of all things？
HERMOGENES： Yes； I do。
SOCRATES： Then you may well call that power phuseche which carries and
holds nature （e phusin okei； kai ekei）； and this may be refined away into
psuche。
HERMOGENES： Certainly； and this derivation is； I think； more scientific
than the other。
SOCRATES： It is so； but I cannot help laughing； if I am to suppose that
this was the true meaning of the name。
HERMOGENES： But what shall we say of the next word？
SOCRATES： You mean soma （the body）。
HERMOGENES： Yes。
SOCRATES： That may be variously interpreted； and yet more variously if a
little permutation is allowed。 For some say that the body is the grave
（sema） of the soul which may be thought to be buried in our present life；
or again the index of the soul； because the soul gives indications to
（semainei） the body； probably the Orphic poets were the inventors of the
name； and they were under the impression that the soul is suffering the
punishment of sin； and that the body is an enclosure or prison in which the
soul is incarcerated； kept safe （soma； sozetai）； as the name soma implies；
until the penalty is paid； according to this view； not even a letter of the
word need be changed。
HERMOGENES： I think； Socrates； that we have said enough of this class of
words。 But have we any more explanations of the names of the Gods； like
that which you were giving of Zeus？ I should like to know whether any
similar principle of correctness is to be applied to them。
SOCRATES： Yes； indeed； Hermogenes； and there is one excellent principle
which； as men of sense； we must acknowledge；that of the Gods we know
nothing； either of their natures or of the names which they give
themselves； but we are sure that the names by which they call themselves；
whatever they may be； are true。 And this is the best of all principles；
and the next best is to say； as in prayers； that we will call them by any
sort or kind of names or patronymics which they like； because we do not
know of any other。 That also； I think； is a very good custom； and one
which I should much wish to observe。 Let us； then； if you please； in the
first place announce to them that we are not enquiring about them； we do
not presume that we are able to do so； but we are enquiring about the
meaning of men in giving them these names；in this there can be small
blame。
HERMOGENES： I think； Socrates； that you are quite right； and I would like
to do as you say。
SOCRATES： Shall we begin； then； with Hestia； according to custom？
HERMOGENES： Yes； that will be very proper。
SOCRATES： What may we suppose him to have meant who gave the name Hestia？
HERMOGENES： That is another and certainly a most difficult question。
SOCRATES： My dear Hermogenes； the first imposers of names must surely have
been considerable persons； they were philosophers； and had a good deal to
say。
HERMOGENES： Well； and what of them？
SOCRATES： They are the men to whom I should attribute the imposition of
names。 Even in foreign names； if you analyze them； a meaning is still
discernible。 For example； that which we term ousia is by some called esia；
and by others again osia。 Now that the essence of things should be called
estia； which is akin to the first of these （esia = estia）； is rational
enough。 And there is reason in the Athenians calling that estia which
participates in ousia。 For in ancient times we too seem to have said esia
for ousia； and this you may note to have been the idea of those who
appointed that sacrifices should be first offered to estia； which was
natural enough if they meant that estia was the essence of things。 Those
again who read osia seem to have inclined to the opinion of Heracleitus；
that all things flow and nothing stands； with them the pushing principle
（othoun） is the cause and ruling power of all things； and is therefore
rightly called osia。 Enough of this； which is all that we who know nothing
can affirm。 Next in order after Hestia we ought to consider Rhea and
Cronos； although the name of Cronos has been already discussed。 But I dare
say that I am talking great nonsense。
HERMOGENES： Why； Socrates？
SOCRATES： My good friend； I have discovered a hive of wisdom。
HERMOGENES： Of what nature？
SOCRATES： Well； rather ridiculous； and yet plausible。
HERMOGENES： How plausible？
SOCRATES： I fancy to myself Heracleitus repeating wise traditions of
antiquity as old as the days of Cronos and Rhea； and of which Homer also
spoke。
HERMOGENES： How do you mean？
SOCRATES： Heracleitus is supposed to say that all things are in motion and
nothing at rest； he compares them to the stream of a river； and says that
you cannot go into the same water twice。
HERMOGENES： That is true。
SOCRATES： Well； then； how can we avoid inferring that he who gave the
names of Cronos and Rhea to the ancestors of the Gods； agreed pretty much
in the doctrine of Heracleitus？ Is the giving of the names of streams to
both of them purely accidental？ Compare the line in which Homer； and； as I
believe； Hesiod also； tells of
'Ocean； the origin of Gods； and mother Tethys （Il。the line is not found
in the extant works of Hesiod。）。'
And again； Orpheus says； that
'The fair river of Ocean was the first to marry； and he espoused his sister
Tethys； who was his mother's daughter。'
You see that this is a remarkable coincidence； and all in the direction of
Heracleitus。
HERMOGENES： I think that there is something in what you say； Socrates； but
I do not understand the meaning of the name Tethys。
SOCRATES： Well； that is almost self…explained； being only the name of a
spring； a little disguised； for that which is strained and filtered
（diattomenon； ethoumenon） may be likened to a spring； and the name Tethys
is made up of these two words。
HERMOGENES： The idea is ingenious； Socrates。
SOCRATES： To be sure。 But what comes next？of Zeus we have spoken。
HERMOGENES： Yes。
SOCRATES： Then let us next take his two brothers； Poseidon and Pluto；
whether the latter is called by that or by his other name。
HERMOGENES： By all means。
SOCRATES： Poseidon is Posidesmos； the chain of the feet； the original
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 s