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aetes rheo）。 Aither （aether） I should interpret as aeitheer； this may be
correctly said； because this element is always running in a flux about the
air （aei thei peri tou aera reon）。 The meaning of the word ge （earth）
comes out better when in the form of gaia； for the earth may be truly
called 'mother' （gaia； genneteira）； as in the language of Homer （Od。）
gegaasi means gegennesthai。
HERMOGENES： Good。
SOCRATES： What shall we take next？
HERMOGENES： There are orai （the seasons）； and the two names of the year；
eniautos and etos。
SOCRATES： The orai should be spelt in the old Attic way； if you desire to
know the probable truth about them； they are rightly called the orai
because they divide （orizousin） the summers and winters and winds and the
fruits of the earth。 The words eniautos and etos appear to be the same；
'that which brings to light the plants and growths of the earth in their
turn； and passes them in review within itself （en eauto exetazei）'： this
is broken up into two words； eniautos from en eauto； and etos from etazei；
just as the original name of Zeus was divided into Zena and Dia； and the
whole proposition means that his power of reviewing from within is one； but
has two names； two words etos and eniautos being thus formed out of a
single proposition。
HERMOGENES： Indeed； Socrates； you make surprising progress。
SOCRATES： I am run away with。
HERMOGENES： Very true。
SOCRATES： But am not yet at my utmost speed。
HERMOGENES： I should like very much to know； in the next place； how you
would explain the virtues。 What principle of correctness is there in those
charming wordswisdom； understanding； justice； and the rest of them？
SOCRATES： That is a tremendous class of names which you are disinterring；
still； as I have put on the lion's skin； I must not be faint of heart； and
I suppose that I must consider the meaning of wisdom （phronesis） and
understanding （sunesis）； and judgment （gnome）； and knowledge （episteme）；
and all those other charming words； as you call them？
HERMOGENES： Surely； we must not leave off until we find out their meaning。
SOCRATES： By the dog of Egypt I have a not bad notion which came into my
head only this moment： I believe that the primeval givers of names were
undoubtedly like too many of our modern philosophers； who； in their search
after the nature of things； are always getting dizzy from constantly going
round and round； and then they imagine that the world is going round and
round and moving in all directions； and this appearance； which arises out
of their own internal condition； they suppose to be a reality of nature；
they think that there is nothing stable or permanent； but only flux and
motion； and that the world is always full of every sort of motion and
change。 The consideration of the names which I mentioned has led me into
making this reflection。
HERMOGENES： How is that； Socrates？
SOCRATES： Perhaps you did not observe that in the names which have been
just cited； the motion or flux or generation of things is most surely
indicated。
HERMOGENES： No； indeed； I never thought of it。
SOCRATES： Take the first of those which you mentioned； clearly that is a
name indicative of motion。
HERMOGENES： What was the name？
SOCRATES： Phronesis （wisdom）； which may signify phoras kai rhou noesis
（perception of motion and flux）； or perhaps phoras onesis （the blessing of
motion）； but is at any rate connected with pheresthai （motion）； gnome
（judgment）； again； certainly implies the ponderation or consideration
（nomesis） of generation； for to ponder is the same as to consider； or； if
you would rather； here is noesis； the very word just now mentioned； which
is neou esis （the desire of the new）； the word neos implies that the world
is always in process of creation。 The giver of the name wanted to express
this longing of the soul； for the original name was neoesis； and not
noesis； but eta took the place of a double epsilon。 The word sophrosune is
the salvation （soteria） of that wisdom （phronesis） which we were just now
considering。 Epioteme （knowledge） is akin to this； and indicates that the
soul which is good for anything follows （epetai） the motion of things；
neither anticipating them nor falling behind them； wherefore the word
should rather be read as epistemene； inserting epsilon nu。 Sunesis
（understanding） may be regarded in like manner as a kind of conclusion； the
word is derived from sunienai （to go along with）； and； like epistasthai （to
know）； implies the progression of the soul in company with the nature of
things。 Sophia （wisdom） is very dark； and appears not to be of native
growth； the meaning is； touching the motion or stream of things。 You must
remember that the poets； when they speak of the commencement of any rapid
motion； often use the word esuthe （he rushed）； and there was a famous
Lacedaemonian who was named Sous （Rush）； for by this word the
Lacedaemonians signify rapid motion； and the touching （epaphe） of motion is
expressed by sophia； for all things are supposed to be in motion。 Good
（agathon） is the name which is given to the admirable （agasto） in nature；
for； although all things move； still there are degrees of motion； some are
swifter； some slower； but there are some things which are admirable for
their swiftness； and this admirable part of nature is called agathon。
Dikaiosune （justice） is clearly dikaiou sunesis （understanding of the
just）； but the actual word dikaion is more difficult： men are only agreed
to a certain extent about justice； and then they begin to disagree。 For
those who suppose all things to be in motion conceive the greater part of
nature to be a mere receptacle； and they say that there is a penetrating
power which passes through all this； and is the instrument of creation in
all； and is the subtlest and swiftest element； for if it were not the
subtlest； and a power which none can keep out； and also the swiftest；
passing by other things as if they were standing still； it could not
penetrate through the moving universe。 And this element； which
superintends all things and pierces （diaion） all； is rightly called
dikaion； the letter k is only added for the sake of euphony。 Thus far； as
I was saying； there is a general agreement about the nature of justice； but
I； Hermogenes； being an enthusiastic disciple； have been told in a mystery
that the justice of which I am speaking is also the cause of the world：
now a cause is that because of which anything is created； and some one
comes and whispers in my ear that justice is rightly so called because
partaking of the nature of the cause； and I begin； after hearing what he
has said； to interrogate him gently： 'Well； my excellent friend；' say I；
'but if all this be true； I still want to know what is justice。' Thereupon
they think that I ask tiresome questions； and am leaping over the barriers；
and have been already sufficiently answered； and they try to satisfy me
with one derivation after another； and at length they quarrel。 For one of
them says that justice is the sun； and that he only is the piercing
（diaionta） and burning （kaonta） element which is the guardian of nature。
And when I joyfully repeat this beautiful notion； I am answered by the
satirical remark； 'What； is there no justice in the world when the sun is
down？' And when I earnestly beg my questioner to tell me his own honest
opinion； he says； 'Fire in the abstract'； but this is not very
intelligible。 Another says； 'No； not fire in the abstract； but the
abstraction of heat in the fire。' Another man professes to laugh at all
this； and says； as Anaxagoras says； that justice is mind； for mind； as they
say； has absolute power； and mixes with nothing； and orders all things； and
passes through all things。 At last； my friend； I find myself in far
greater perplexity about the nature of justice than I was before I began to
learn。 But still I am of opinion that the name； which has led me into this
digression； was given to justice for the reasons which I have mentioned。
HERMOGENES： I think； Socrates； that you are not improvising now； you must
have heard this from some one else。
SOCRATES： And not the rest？
HERMOGENES： Hardly。
SOCRATES： Well； then； let me go on in the hope of making you believe in
the originality of the rest。 What remains after justice？ I do not think
that we have as yet discussed courage （andreia）；injustice （adikia）； which
is obviously nothing more than a hindrance to the penetrating principle
（diaiontos）； need not be considered。 Well； then； the name of andreia seems
to imply a battle；this battle is in the world of existence； and according
to the doctrine of flux is only the counterflux （enantia rhon）： if you
extract the delta from andreia； the name at once signifies the thing； and
you may clearly understand that andreia is not the stream opposed to every
stream