Cratylus 8

Soc. But what comes next (a0lla\ ti/ to\ meta\ tou=to;)? – of Zeus we have spoken (to\n me\n Di/a ei1pomen).

Her. Yes (Nai/).

Soc. Then let us take next his two brothers, Poseidon ad Pluto, whether the latter is called by that or by his other name (Tou\j a0delfou\j au0tou= le/gwmen, to/n de\ Poseidw~ kai\ to\n Plou/twna kai\ to\ e3teron o1noma o9 o0noma/zousin au0to/n).

Her. By all means (Pa/nu ge).

Soc. Poseidon is posi/desmoj, 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 (To\ me\n toi/nun tou= Poseidw~no/j moi fai/netai w)noma/sqai u9po\ tou= prw&tou o0noma/santoj, o3ti au0to\n badi/zonta e0pe/sxen h9 th=j qala/ttaj fu/sij kai\ ou0k e1ti ei1asen proelqei=n, a0ll’ w#sper desmo\j tw~n podw~n au0tw~| e0ge/neto), and therefore he called the ruler of this element Poseidon (to\n ou]n a1rxonta th=j duna/mewj tau/thj qeo\n w)no/masen “Poseidw~na”, w(j “posi/desmon” o1nta); the e was probably inserted as an ornament (to\ de\ e e1gkeitai i1swj eu0prepei/aj e3neka). Yet, perhaps not so (ta/xa de\ ou0k a2n tou=to le/goi); but the name may have been originally written with a double l and not with an s, meaning that the God knew many things [polla\ ei0dw&j] (a0lla\ a0nti\ tou= si=gma du/o la/bda to\ prw~ton e0le/geto, w(jpolla\ ei0do/toj tou= qeou=). And perhaps also he being the shaker of the earth, has been named from shaking [sei/ein] (i1swj de\ a0po\ tou= sei/ein “o9 sei/wn” w)no/mastai), and then p and d have been added (pro/skeitai de\ to\ pei= kai\ to\ de/lta). Pluto gives wealth [plou=toj], and his name means the giver of wealth, which comes out of the earth beneath (to\ de\ Plou/twnoj, tou=to me\n kata\ th\n tou= plou/tou do/sin, o3ti e0k th=j gh=j ka/twqen a0ni/etai o9 plou=toj, e0pwnoma/sqh). People in general appear to imagine that the term Hades is connected with the invisible [a0eide\j] (o9 de\ “A#idhj”, oi9 polloi\ me/n moi dokou=sin u9polamba/nein to\ a0ide\j proseirh=sqai tw~| ono/mati tou/tw|); and so they are led by their fears to call the God Pluto instead (kai\ fobou/menoi to\ o1noma “Plou/twna” kalou=sin au0to/n).

Her. And what is the true derivation (Soi\ de\ pw~j fai/netai, w} Sw&kraej;)?

Soc. In spite of the mistakes which are made about the power of this deity (Pollaxh=| e1moige dokou=sin a1nqrwpoi dihmarthke/nai peri\ tou/tou tou= qeou= th=j duna/mewj), and the foolish fears which people have of him (kai\ fobei=sqai au0to\n ou0k a1cion o1n), such as the fear of always being with him after death (o3ti te ga/r, e0peida\n a3pac tij h9mw~n a0poqa/nh|, a0ei\ e0kei= e0stin, fobou=ntai), and of the soul denuded of the body going to him (kai\ o3ti h9 yuxh\ gumnh\ tou= sw&matoj par’ e0kei=non a0pe/rxetai, kai\ tou=to pefo/bhntai), my belief is that all is quite consistent, and that the office and name of the God really correspond (ta\ d’ e0moi\ dokei= pa/nta e0j tau0to/n ti suntei/nein, kai\ h9 a0rxh\ tou= qeou= kai\ to\ o1noma).

Her. Why, how is that (Pw~j dh/;)?

Soc. I will tell you my own opinion; but first, I should like to ask you which chain does any animal feel to be the stronger? and which confines him more to the same spot, – desire or necessity (E0gw& soi e0rw~ a3 ge/ moi fai/netai, ei0pe\ ga/r moi, desmo\j zw|&w| o9tw|ou=n w#ste me/nein o9pouou=n, po/teroj i0sxuro/tero/j e0stin, a0na/gkh h2 e0piqumi/a;)?

Her. Desire, Socrates, is stronger far (Polu\ diafe/rei, w} Sw&kratej, h9 e0piqumi/a).

Soc. And do you not think that many a one would escape from Hades, if he did not bind those who depart to him by the strongest of chains (Oi1ei ou]n to\n A#idhn ou0k a2n pollou\j e0kfeu/gein, ei0 mh\ tw~| i0sxurota/tw| de/smw| e1dei tou\j e0kei=se i0o/ntaj;)?

Her. Assuredly they would (Dh=la dh/).

Soc. And if by the greatest of chains, then by some desire, as I should certainly infer, and not by necessity (E0piqumi/a| a1ra tini\ au0tou/j, w(j e1oike, dei=, ei1per tw~| megistw~| de/smw| dei=, kai\ ou0k a0na/gkh|)?

Her. That is clear (Fai/netai).

Soc. And there are many desires (Oukou=n e0piqumi/ai pollai/ ei0sin).

Her. Yes (Nai/).

Soc. And therefore by the greatest desire, if the chain is to be the greatest (Th| megi/sth| a1ra e0piqumi/a| tw~n e0piqumiw~n dei= au0tou/j, ei1per me/llei tw~| megi/stw| desmw~| kate/xein)?

Her. Yes (Nai/).

Soc. And is any desire stronger than the thought that you will be made better by associating with another (E!stin ou]n tij mei/zwn e0piqumi/a h2 o3tan tij tw~| sunw_n oi1htai di’ e0kei=non e1sesqai a0mei/nwn a0nh=r;)?

Her, Certainly not (Ma\ Di\’ ou0d’ o9pwstiou=n, w} Sw&kratej).

Soc. And is not that the reason (Dia\ tau=ta a1ra fw~men), Hermogenes (w} E(rmo/genej), why no one, who has been to him, is willing to come back to us (ou0de/na deu=ro e0qelh=sai a0pelqei=n tw~n e0kei=qen)? Even the Sirens, like all the rest of the world, have been laid under his spells (ou0de\ au0ta\j Seirh=naj, a0lla\ katakekhlh=sqai e0kei/naj te kai\ tou\j a1llouj pa/ntaj). Such a charm, as I imagine, is the God able to infuse into his words (ou3tw kalou/j tinaj, w(j e1oiken, e0pi/statai lo/gouj le/gein o9 A3idhj). And, according to this view, he is the perfect and accomplished sophist (kai\ e1stin, w#j g’ e0k tou= lo/gou tou/tou, o9 qeo\j ou3toj te/leoj sofisth/j te), and the great benefactor of the inhabitants of the other world (kai\ me/gaj eu0erge/thj tw~n par’ au9tw~|); and even to us who are upon earth he sends from below exceeding blessings (o4j ge kai\ toi=j e0nqa/de tosau=ta a0gaqa\ a0ni/hsin). For he has much more than he wants down there (ou3tw polla\ au0tw|~ ta\ perio/nta e0kei= e0stin); wherefore he is called Pluto [or the rich] (kai\ to\n “Plou/twna” a0po\ tou/tou e1sxe to\ o1noma). Note also, that he will have nothing to do with men while they are in the body (kai\ to\ au] mh\ e0qe/lein sunei=nai toi=j a0nqrw&poij e1xousi ta\ sw~mata), but only when the soul is liberated from the desires and evils of the body (a0lla\ to/te suggi/gnesqai, e0peida\n h9 yuxh\ kaqara\ h]| pa/ntwn tw~n peri\ to\ sw~ma kakw~n kai\ e0piqumiw~n). Now there is a great deal of philosophy and reflection in that (ou0 filoso/fou dokei= soi ei]nai kai\ eu] e0ntequmhme/nou); for in their liberated state he can bind them with the desire of virtue (o3ti ou3tw me\n a2n kate/xoi au0tou\j dh/saj th=| peri\ a0reth\n e0piqumi/a|), but while they are flustered and maddened by the body (e1xonta\j de\ th\n tou= sw~matoj ptoi/hsin kai\ mani/an), not even father Cronos himself would suffice to keep them with him (ou0d’ a2n o9 Kro/noj du/naito o9 path\r sunkate/xein au9tw~|) in his own far-famed chains (e0n toi=j de/smoij dh/saj toi=j au9tou= legome/noij;)

Her. There is a deal of truth in what you say (Kinduneu/eij ti\ le/gein, w} Sw&kratej).

Soc. Yes, Hermogenes, and the legislator called him Hades, not from the unseen [a0eide\j] – far otherwise, but from his knowledge [ei0de/nai] of all noble things (Kai\ to/ ge o1noma o9 “A#idhj”, w} E(rmo/genej, pollou= dei= a0po\ tou= a0idou=j e0pwnoma/sqai, a0lla\ polu\ ma=llon a0po\ tou= pa/nta ta\ kala\ ei0de/nai, a0po\ tou/tou u9po\ tou= nomoqe/tou “A#idhj” e0klh/qh).

Her. Very good; and what do we say of Demeter, and Héré, and Apollo, and Athéné, and Hefaestus, and Ares and the other deities­ (Ei]en, ti/ de\ Dh/mhtra/ te kai\ H#ran kai\ A0po/llw kai\ A0qhna=n kai\ H#faiston kai\ A1rh kai\ tou\j a1llouj qeou/j, pw~j le/gomen;)?

Soc. Demeter is h9 didou=sa mh/thr, who gives food like a mother (Dhmh/thr me\n fai/netai kata\ th\n do/sin th=j e0dwdh=j didou=sa w(j mh/thr “Dhmh/thr” keklh=sqai);  Héra is the lovely one [e0rath\] – for Zeus, according to tradition, loved and married her (H#ra de\ e0rath/ tij, w#sper ou]n kai\ le/getai o9 Zeu\j au0th=j e0rasqei\j e1xein); possibly also the name may have been given when the legislator was thinking of the heavens, and may be only a disguise of the air (a0h\r), putting the end in the place of the beginning (i1swj de\ metewrologw~n o9 nomoqe/thj to\n a0e/ra”H#ran” w)no/masen e0pikrupto/menoj, qei\j th\n a0rxh\n e0pi\ teleuth\n). You will recognise the truth of this if you repeat the letters of Héra several times over (gnoi/hj d’ a2n, ei0 polla/kij le/goij to\ th=j H#raj o1noma). People dread the name of

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The Greek grammar says on “breathings”: “Every initial vowel or diphthong has either the rough (   () or the smooth (  0 ) breathing. The rough breathing (spiritus asper) is pronounced as h, which is sounded before the vowel; the smooth breathing (spiritus lenis) indicates absence of aspiration.”

The passage on Héra and on the air (a0h\r) shows that the aspirated h was almost inaudible, for only thus the several times repeated (H)éra coincides with the repetition of aér.

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Pherephatta as they dread the name of Apollo (”Ferre/fatta” de/, polloi\ me\n kai\ tou=to fobou=ntai to\ o1noma kai\ to\n “A0po/llw”) – and with as little reason; the fear, if I am not mistaken, only arises from their ignorance of the nature of names (u9po\ a0peiri/aj, w(j e1oiken, o0noma/twn o0rqo/thtoj). But they go changing the name into Phersephone, and they are terrified at this (kai\ ga\r metaba/llontej skopou=ntai th\n “Fersefo/nhn”, kai\ deino\n au0toi=j fai/netai); whereas the new name means only that the Goddess is wise [sofh/] (to\ de\ mhnu/ei sofh\n ei]nai th\n qeo/n); for seeing that all things in the world are in motion (ferome/nwn), that principle which embraces and touches and is able to follow them, is wisdom (a3te ga\r ferome/nwn tw~n pragma/twn to\ e0fapto/menon kai\ e0pafw~n kai\ duna/menon e0pakolouqei=n sofi/a a2n ei1h), and therefore the Goddess may be truly called Pherepaphe (Ferepa/fa), or some name like it, because she touches that which is in motion (tou= ferome/nou e0faptome/nh), herein showing her wisdom (“Fere/pafa” ou]n dia\ th\n sofi/an kai\ th\n e0pafh\n tou= ferome/nou h9 qeo\j a2n o0rqw~j kaloi=to, h2 toiouto/n ti). And Hades, who is wise, consorts with her, because she is wise (di’ o3per kai\ su/nestin au0th=| o9 A3idhj sofo\j w1n, dio/ti toiau/th e0sti/n). They alter her name into Pherephatta now-a-days, because the present generation care for euphony more than truth (nu=n de\ au0th=j e0kkli/nousi to\ o1noma eu0stomi/an peri\ plei=onoj poiou/menoi th=j a0lhqei/aj, w#ste “Ferre/fattan” au0th\n kalei=n). There is the other name, Apollo, which, as I was saying, is generally supposed to have some terrible signification (tau0to\n de\ kai\ peri\ to\n A9po/llw, o3per le/gw, polloi\ pefo/bhntai peri\ to\ o1noma tou= qeou=, w#j ti deino\n mhnu/ontoj). Have you remarked this fact (h2 ou0k h1|sqhsai;)? 

Her. To be sure I have, and what you say is true (Pa/nu me\n ou]n, kai\ a0lhqh= le/geij).

Soc. But the name, in my opinion, is really most expressive of the power of the God (To\ de/ g’ e0sti/n, w(j e0moi\ dokei=, ka/llista kei/menon pro\j th\n du/naming tou= qeou=).

Her. How so (Pw~j dh/;)?

Soc. I will endeavour to explain (E(gw_ peira/somai fra/sai o3 ge/ moi fai/netai), for I do not believe that any single name could have been better adapted to express the attributes of the God), embracing and in a manner signifying all four of them (ou0 ga\r e1stin o3ti a2n ma=llon o1noma h3rmosen e4n o2n te/ttarsi duna/mesi toi=j tou= qeou=, w#ste pasw~n e0fa/ptesqai kai\ dhlou=n tro/pon tina/) – music, and prophecy, and medicine, and archery (mousikh/n te kai\ mantikh\n kai\ i0atrikh\n kai\ tocikh/n).

Her. That must be a strange name, and I should like to hear the explanation (Le/ge dh/, a1topon ga/r ti/ moi le/geij to\ o1nma ei]nai).

Soc. Say rather a harmonious name (Eu0a/rmoston me\n ou]n), as beseems the God of harmony (a3te mousikou= o1ntoj tou= qeou=). In the first place (prw~ton me\n ga/r), the purgations and purifications which doctors and diviners use (h9 ka/qarsij kai\ oi9 kaqarmoi\ kai\ kata\ th\n i0atrikh\n kai\ kata\ th\n mantikh/n), and their fumigations with drugs magical and medicinal, as well as their washings and lustral sprinklings (kai\ ai9 toi=j i0atrikoi=j farma/koij kai\ ai9 toi=j mantikoi=j periqeiw&seij te kai\ ta\ loutra\ ta\ e0n toi=j toiou/toij kai\ ai9 perirra/nseij), have all one and the same object (pa/nta e3n ti tau=ta du/nait’ a1n), which is to make a man pure both in body and soul (kaqaro\n pare/xein to\n a1nqrwpon kai\ kata\ to\ sw~ma kai\ kata\ th\n yuxh/n, h2 ou1;).

Her. Very true (Pa/nu me\n ou]n).

Soc. And is not Apollo the purifier (Ou0kou=n o9 kaqai/rwn qeo\j), and the washer (kai\ o9 a0polou&wn te), and the absolver from all impurities (kai\ a0polu/wn tw~n toiou/twn kakw~n ou3toj a2n ei1h;)?

Her. Very true (Pa/nu me\n ou]n).

Soc. Then in reference to his ablutions and absolutions (Kata\ me\n toi/nun ta\j a0polu/seij te kai\ a0polou/seij), as being the physician who orders them (w(j i0atro\j w@n tw~n toiou/twn), he may be rightly called A0polou/wn [purifier] (“A0polou/wn” a2n o0rqw~j kaloi=to); or in respect of his powers of divination (kata\ de\ th\n mantikh/n), and his truth (kai\ to\ a0lhqe/j) and sincerity (kai\ to\ a9plou=n), which is the same as truth (tau0to\n ga/r e0stin), he may be most fitly called A9plw~j from a9plou=j (sincere), as in the Thessalian dialect, for all the Thessalians call him A9plw~j (w#sper ou]n oi9 Qe/ttaloi\ kalou=si au0to/n, o0rqo/tat’ a2n kaloi=to, “A1ploun” ga/r fasi pa/ntej Qe/ttaloi tou=ton to\n qeo/n); also he is a0ei\ Ba/llwn (always shooting), because he is a master archer who never misses (dia\ de\ to\ a0ei\ bolw~n e0gkrath\j ei]nai tocikh=| “A0eiba/llwn” e0sti/n); or again, the name may refer to his musical attributes (kata\ de\ th\n mousikh\n dei= u9polabei=n), and then, as in a0ko/louqoj, and a1koitij, and in many other words the a is supposed to mean “together” (o3ti to\ a1lfa shmai/nei pollaxou= to\ o9mou=), so the meaning of the name Apollo will be “moving together” (kai\ e0ntau=qa th\n o9mou= po/lhsin), whether in the poles of heaven (kai\ peri\ to\n ou0rano/n, ou4j dh\ “po/louj” kalou=sin), or in the harmony of song, which is termed concord, because he moves all together by an harmonious power, as astronomers and musicians ingeniously declare (kai\ peri\ th\n e0n th=| w|)dh=| a9rmoni/an, h4 dh\ sumfwni/a kalei=tai, o3ti tau=ta pa/nta w#j fasin oi9 komyoi\ peri\ mousikh\n kai\ a0stronomi/an). And he is the God who presides over harmony, and makes all things move together (a9rmoni/a| tini\ polei= a3ma pa/nta, e0pistatei= de\ ou[toj o9 qeo\j th|= a3rmoni/a| o9mopolw~n au0ta\ pa/nta), both among Gods (kai\ kata\ qeou/j) and among men (kai\ kat’ a0nqrw&pouj). And as in the words a0ko/louqoj and a1koitij the a is substituted for an o (w#sper ou]n to\ o9moke/leqon kai\ o9mo/koitin “a0ko/louqo\n” kai\ “a1koitin” e0kale/samen metabalo/ntej a0nti\ tou= “o9mo-” “a0-), so the name A0po/llwn is equivalent to o9mopolw~n (ou3tw kai\\ “A0po/llwna” e0kale/samen o4j h]n “O(mopolw~n”); only the second l is added in order to avoid the illomened sound of destruction [a0polw~n] (e3teron la/bda e0mbalo/ntej, o3ti o9mw&numon e0gi/gneto tw|~ xalepw|~ o0no/mati). Now the suspicion of the destructive power still haunts the minds of some who do not consider the true value of the name (o3per kai\ nu=n u9popteu/onte/j tinej dia\ to\ mh\ o0rqw_j skopei=sqai th\n du/namin tou= o0no/matoj fobou=ntai au0to\ w(j shmai=non fqora/n tina), which (to\ de/), as I was saying just now (w#sper a1rti e0le/geto), has reference to all the powers of the God (pasw~n e0fapto/menon kei=tai tw~n tou= qeou= duna/mewn), who is the single one (a9plou=), the ever darting (a0ei\ Ba/llontoj), the purifier (a0polou/ontoj), the mover together (o9mopolou=ntoj). The name of the Muses and of music would seem to be derived from their making philosophical enquiries [mw~sqai] (ta\j de\ “Mou/saj” te kai\ o3lwj th\n mousikh\n a0po\ tou= mw~sqai, w(j e1oiken, kai\ th=j zhth/sew&j te kai\ filosofi/aj to\ o1noma tou=to e0pwno/masen); and Leto is called by this name, because she is such a gentle Goddess (Lhtw_ de\ a0po\ th=j pra|o/thtoj th=j qeou=), and so willing [e0qelh/mwn] to grant our requests (kata\ to\ e0qelh/mona ei]nai w{n a1n tij de/htai); or her name may be Letho, as she is often called by strangers (i1swj de\ w(j oi9 ce/noi kalou=sin – polloi\ ga\r ”Lhqw_” kalou=sin) – they seem to imply by it her amiability, and her smooth and easy-going way of behaving (e1oiken ou]n pro\j to\ mh\ traxu\ tou= h1qouj a0ll’ h3mero/n te kai\ lei=on “Lhqw_” keklh=sqai u9po\ tw~n tou=to kalou/ntwn). Artemis is named from her healthy [a0rtemh\j], well ordered nature (“A1rtemij” de\ dia\ to\ a0rteme\j fai/netai kai\ to\ ko/smion), and because of her love of virginity (dia\ th\n th=j parqeni/aj e0piqumi/an), perhaps because she is a proficient in virtue [a0reth\] (i1swj de\ a0reth=j i3stora th\n qeo\n e0ka/lesen o9 kale/saj), and perhaps also as hating intercourse of the sexes (ta/xa d’ a2n kai\ w(j to\n a1roton mishsa/shj to\n a0ndro\j e0n gunaiki/). He who gave the Goddess her name may have had any or all of these reasons (h2 dia\ tou/twn ti h2 dia\ pa/nta tau=ta to\ o1noma tou=to o9 tiqe/menoj e1qeto th|= qew|~).