Saturday, April 27, 2024

Cratylus 10

Soc. But, as I was saying, my dear Hermogenes (a0ll o3per e0gw_ e1legon, w} maka/rie), let us get away from the Gods (a0pallagw~men e0k tw~n qew~n).

Her. From these sort of Gods, by all means, Socrates (Tw~n ge toiou/twn, w} Sw&kratesj, ei0 bou/lei). But why should we not discuss another kind of Gods (peri\ tw~n toiw~nde de\ ti/ se kwlu/ei dielqei=n) – the sun, moon, stars, earth, aether, air, fire, water, the seasons, and the year (oi[on h9li/ou te kai\ selh/nhj kai\ a1strwn kai\ gh=j kai\ ai0qe/roj kai\ a0e/roj kai\ puro\j  kai\ u3datoj kai\ w(rw~n kai\ e0niautou=;)?

Soc. You impose a great many tasks upon me (Suxna\ me/n moi prosta/tteij). Still (o3mwj de/), if you wish (ei1per soi kexarisme/non e1stai), I will not refuse (e0qe/lw).

Her. You will oblige me (Kai\ mh\n xarih=|).

Soc. How would you have me begin? Shall I take first of all him whom you mentioned first – the sun (Ti/ dh\ ou]n prw~ton bou/lei; h2 a#per ei]pej to\n h3lion die/lqwmen;)?

Her. Very good (Pa/nu ge).

Soc. The origin of the sun will probably be clearer in the Doric form, for the Dorians call him a3lioj, and this name is given to him because when he rises he gathers [a9li/zoi] men together or he is always rolling in his course [a0ei\ ei0lei=n i0w_n] about the earth; or from ai0olei=n, of which the meaning is the same as poiki/llein (to variegate), because he variegates the production of the earth (E!oike toi/nun kata/dhlon geno/menon a2n ma=llon ei0 tij Ddwrikw~| tij o0no/mati xrw~|to a3lion ga\r kalou=sin oi9 Dwrih=j a3lioj ou]n ei1h me\n a2n kata\ to\ a9li/zein ei0j tau0to\n tou\j a0nqrw&pouj e0peida\n a0natei/lh|, ei1h d a2n kai\ tw~| peri\ th\n gh=na0ei\ ei/lein i0w&n, e0oi/koi d a2n kai\ o3ti poiki/llei i0w_n ta\ gigno/mena e0k th=j gh=j, to\ de\ poiki/llein kai\ ai0olei=n tau0to/n).

Her. But what is selh/nh (the moon) (Ti/ de\ h9 selh=nh;)?

Soc.

 

Thursday, April 25, 2024

Klobouk dolů

Klobouk dolů, klasicisté, klasiští filosofové, spolu s tajnou policií, vytvořili situaci, za níž na Platonovi nemou dále pracovat.

Dnes jsem pokračoval v práci na Kratylovi; ten dialog bych byl rád dokončil. Pracoval jsem na Cratylos 10, kde Socrates odpovídá na Hermogenovu prosbu, aby vyložil jména slunce, měsíce, země  ... ročních období a roku. Došel jsem k měsíci, šel si uvařit kakao, a když jsem se vrátil k počítači, celá stránka věnovaná slunci prostě vymizela. 

A tak svým "přátelům" musím poděkovat za poněkud předčasný, jistě však zasloužený odpočinek. Dlouho se těším na to, až jednoho dne přestanu na Platonovi pracovat a pustím se znovu do Herodota. Herodota jsem naposled četl od A do Z v Praze, někdy počátkem let sedmdesátých.

Mám se na co těšit.

Cratylus 9

Hermogenes: What is the meaning of Dionysus and Aphrodite (Ti/ de\ o9 Dionuso/j te kai\ h9 A0frodi/th;)?

Socrates: Son of Hipponicus, you ask a solemn question (Mega/la, w} pai= I(pponi/kou, e0rwta|=j); there is a serious and also a facetious explanation of both these names (a0lla\ e1sti ga\r kai\ spoudai/wj ei0rhme/noj o9 tro/poj tw~n o0noma/twn tou/toij toi=j qeoi=j kai\ paidikw~j); the serious explanation is not to be had from me (to\n me\n ou]n spoudai=on a1llouj tina\j e0rw&ta), but there is no objection to your hearing the facetious one (to\n de\ paidiko\n ou0de\n kwlu/ei dielqei=n); for the Gods too love a joke (filopai/smonej ga\r kai\ oi9 qeoi/). Dio/nusoj is simply didou\j oi]non [giver of wine], Didoi/nusoj, as he might be called in fun (o3 te ga\r Dio/nusoj ei1h a2n o9 didou\j to\n oi]non Didoi/nusoj e0n paidia=| kalou/menoj) – and oi]noj is properly oi0o/nouj, because wine makes those who drink, think [oi1esqai] that they have a mind [nou=n] when they have none (oi]noj d, o3ti oi1esqai nou=n e1xein poiei= tw~n pino/ntwn tou\j pollou\j ou0k e1xontaj, oi0o/nouj dikaio/tat a2n kalou/menoj). The derivation of Aphrodite, born of the foam [a0fro\j] may be fairly accepted on the authority of Hesiod (peri\ d A0frodi/thj ou0k a1cion H(sio/dw| a0ntile/gein, a0lla\ sugxwrei=n o3ti dia\ th\n e0k tou= a0frou= ge/nesin A0fodi/th e0klh/qh).

Her. Still there remains Athene, whom you, Socrates, as an Athenian, will surely not forget; there are also Hephaestus and Ares (A0lla\ mh\n ou0d A0qhna=j A0qhnai=o/j g w!n, w} Sw&kratej, e0pilh/sh|, ou0d H(fai/stou te kai\ A1rewj).

Soc. I am not likely to forget them (Ou0de\ ei0ko/j ge).

Her. No, indeed (Ou0 ga/r).

Soc. There is no difficulty in explaining the other appellation of Athene (Ou0kou=n to\ me\n e3teron o1noma au0th=j ou0 xalepo\n e0pei=n di o4 kei=tai).

Her. What other appellation (To\ poi=on;)?

Soc. We call her Pallas (Palla/da pou au0th\n kalou=men).

Her. To be sure (Pw~j ga\r ou1;).

Soc. And we cannot be wrong in supposing that this is derived from armed dances (Tou=to me\n toi/nun a0po\ th=j e0n toi=j o3ploij o0rxh/sewj h9gou/menoi teqh=nai o0rqw~j a1n, w(j e0gw}|mai, h9goi/meqa). For the elevation of oneself or anything else above the earth, or by the use of the hands, we call shaking [pa/llein], or dancing (to\ ga/r pou h2 au9to\n h2 ti a1llo metewri/zein h2 a0po\ th=j gh=j h2 e0n tai=j xersi\n pa/llein te kai\ pa/llesqai kai\ o0rxei=n kai\ o0rxei=sqai kalou=men).

Her. That is quite true (Pa/nu me\n ou]n).

Soc. Then that is the explanation of the name Pallas (“Palla/da me\n toi/nun tau=th|)?

Her. Yes (Kai\ o0rqw~j ge); but what do you say of the other name (a0lla\ dh\ to\ e3teron pw~j le/geij;)?

Soc. Athene (To\ th=j A0qhna=j;)?

Her. Yes (Nai/).

Soc. That is a graver matter (Tou=to e0mbriqe/steron), and there, my friend, the modern interpreters of Homer may, I think, assist in explaining the view of the ancients. For most of these in their explanations of the poet, assert that he meant by Athene “mind” [nou=j] and “intelligence” [dia/noia] (w} fi/le, e0oi/kasi dh\ kai\ oi9 palaioi\ th\n A0qhna=n nomi/zein w#sper oi9 nu=n peri\ O#mhron deinoi/, kai\ ga\r tou/twn oi9 polloi\ e0chgou/menoi to\n poihth/n fasi th\n A0qhna=n au0to\n nou=n te kai\ dia/noian pepoihke/nai), and the maker of names appears to have had a singular notion about her (kai\ o4 ta\ o0no/mata poiw~n e1oike toiou=to/n ti peri\ au0th=j dianoei=sqai); and indeed calls her by a still higher title, “divine intelligence” [qeou= no/hsij] (e1ti de\ meizo/nwj le/gwn qeou= no/hsin), as though he would say: (w(sperei\ le/gei o3ti) This is she who has the mind of God [qeono/a] (a9 qeono/a e0sti\n au3th); – using a as a dialectical variety for h, and taking away i and s (tw~| a1lfa cenikw~j a0nti\ tou= h]ta xrhsa/menoj kai\ to\ i0w~ta kai\ to\ si=gma a0felw&n). Perhaps, however, the name qeono/h may mean “she who knows divine things” [qei=a noou=sa] better than others (i1swj de\ ou0de\ tau=th|, a0ll w(j ta\ qei=a noou/shj au0th=j diafero/ntwj tw~n a1llwn Qeonoh\n e0ka/lesen). Nor shall we be far wrong in supposing that the author of it wished to identify this Goddess with moral intelligence [e0n h1qei no/hsin], and therefore gave her the name h0qono/h (ou0de\n de\ a0pe/xei kai\ th\n e0n tw~| h1qei no/hsin w(j ou]san th\n qeo\n tau/thn H)qono/hn me\n bou/lesqai proseipei=n); which however, either he or his successors have altered (paragagw_n de\ h2 au0to\j h1 tinej u3steron) into what they thought a nicer form (e0pi\ to\ ka/llion w(j w!|onto), and called her Athene (A0qhna/an e0ka/lesan).

Her. But what do you say of Hephaestus (Ti/ de\ dh\ to\n H#faiston, ph=| le/geij;)?

Soc. Speak you of the princely lord of light [fa/eoj i3stora] (H} to\n gennai=on to\n fa/eoj i3stora e0rwta=|j;)?

Her. Surely (E!oika).

Soc. H#faistoj is Fai=stoj, and has added the h by attraction; that is obvious to anybody (Ou0kou=n ou[toj me\n panti\ dh=loj Fai=stoj w!n, to h proselkusa/manoj;).

Her. That is very probable, until some more probable notion gets into your head (Kinduneu/ei, e0a\n mh\ ph/| soi, w(j e1oiken, e1ti a1llh| do/ch|).

Soc. To prevent that, you had better ask what is the derivation of Ares (A0ll i3na mh\ do/ch|, to\n A1rh e0rw&ta),

Her. What is Ares (E0rwtw~)?

Soc. Ares may be called, if you will, from his manhood [a1rren] and manliness (Ou0kou=n, ei0 me\n bou/lei, kata\ to\ a1rren te kai\ kata\ to\ a0ndrei=on A1rhj a2n ei1h), or if you please, from his hard and unchangeable nature (ei0 d au] kata\ to\ sklhro/n te kai\ a0meta/strofon), which is the meaning of a1rratoj (o9 dh\ a1rraton kalei=tai): the latter is a derivation in every way appropriate to the God of war (kai\ tau=th| a2n pantaxh|= polemikw|~ qew~| pre/poi A1rh kalei=sqai).

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

Soc. And now, by the Gods, let us have no more of the Gods (E0k me\n ou]n tw~n qew~n, pro\j qew~n a0pallagw~men), for I am afraid of them (w(j e0gw_ de/doika peri\ au0tw~n diale/gsqai); ask about anything but them (peri\ de\ a1llwn w{n tinwn bou/lei proba/lle/ moi), and you shalt see how the steeds of Euthyphro can prance (o1fra i1dhai oi[oi Eu0qu/fronoj i3ppoi).

Her. Only one more God! I should like to know about Hermes (A0lla\ poih/sw tau=ta, e1ti ge e4n e0ro/meno/j se peri\ E(rmou=), of whom I am said not to be true son (e0peidh/ me kai\ ou1 fhsin Kra/tuloj E(rmogenh= ei]nai). Let us make him out (peirw&meqa ou]n to\n E(rmh=n ske/yasqai ti/ kai\ noei= to\ o1noma), and then I shall know whether there is any meaning in what Cratylus says (i3na kai\ ei0dw~men ei0 ti\ o3de le/gei).

Soc. I should imagine that the name Hermes has to do with speech (A0lla\ mh\n tou=to/ ge e1oike peri\ lo/gou ti\ ei]nai o9 E(rmh=j), and signifies that he is an interpreter [e9rmhneu=j], or messenger, or thief, or liar, or bargainer; all that sort of thing has a great deal to do with language (kai\ to\ e9rmhne/a ei]nai kai\ to\ a1ggelon kai\ to\ klopiko/n te kai\ to\ a0pathlo\n e0n lo/goij kai\ to a0gorastiko/n, peri\ lo/gou du/nami/n e0stin pa=sa au3th h9 pragmatei/a); as I was telling you the word ei1rein is expressive of the use of speech (o3per ou]n kai\ e0n toi=j pro/sqen e0le/gomen, to\ ei1rein lo/gou xrei/a e0sti/), and there is an often-recurring Homeric word e0mh/sato, which means “he contrived” (to\ de\, oi[on kai\ O#mhroj pollaxou= le/gei, e0mh/sato/ fhsin, tou=to/ de\ mhxanh/sasqai/ e0stin) – out of these two words, ei1rein and mh/sasqai, the legislator formed the name of the God who invented language and speech (e0c a0mfote/rwn ou]n tou/twn to\n to\ le/gein te kai\ to\n lo/gon mhsa/menon to\ de\ le/gein dh/ e0stin ei1rein); and we may imagine him dictating to us the use of this name (tou=ton to\n qeo\n w9sperei\ e0pita/ttei h9mi=n o9 nomoqe/thj): “O my friends,” sys he to us, “seeing that he is the contriver of tales or speeches, you might rightly call him Ei0re/mhj” (W} a1nqrwpoi, o4j to\ ei1rein e0mh/sato, dikai/wj a2n kaloi=to u9po\ u9mw~n Ei0re/mhj), and this has been improved by us, as we think, into Hermes (nu=n de\ h9mei=j, w(j oi0o/meqa, kallwpi/zontej to\ o1noma E9rmh=n kalou=men). Iris also appears to have been called from the verb “to tell” [ei1rein] (kai\ h3 ge I}rij a0po\ tou= ei1rein e1oike keklhme/nh) because she was a messenger (o3ti a1ggeloj h]n).

Her. Then I am very sure that Cratylus was quite right in saying that I was no true son of Hermes [E(rmoge/nhj] (Nh\ to\n Di/a, eu] a1ra moi dokei= Kratu/loj le/gein to\ e0me\ mh\ ei]nai E(rmoge/nh), for I am not a good hand in speeches (ou1koun eu0mh/xano/j ge/ ei0mi lo/gou).

Soc. There is also reason, my friend, in Pan being the double-formed son of Hermes (Kai\ to/ ge to\n Pa=na tou= E(rmou= ei]nai u9o\n difuh= e1xei to\ ei0ko/j, w} e9tai=re).

Her. How do you make that out (Pw~j dh/;)?

Soc. You are aware that speech signifies all things [pa=n] (O]sqa o3ti o9 lo/goj to\ pa=n shmai/nei), and is always turning them round and round (kai\ kuklei= kai\ polei= a0ei/), and has two forms (kai\ e1sti diplou=j), true and false (a0lhqh/j te kai\ yeudh/j;)?

Her. Certainly (Pa/nu ge).

Soc. Is not the truth that is in him the smooth or sacred form which dwells above among the Gods (Ou0kou=n to\ me\n a0lhqe\j au0tou= lei=on kai\ qei/on kai\ a1nw oi0kou=n e0n toi=j qeoi=j), whereas falsehood dwells among men below (to\ de\ yeu=doj ka/tw e0n toi=j polloi=j tw~n a0nqrw&pwn), and is rough like the goat of tragedy (kai\ traxu\ kai\ tragiko/n); for tales and falsehoods have generally to do with the tragic or goatish life (e0ntau/qa ga\r plei=stoi oi9 mu=qoi/ te kai\ ta\ yeu/dh e0sti/n), and tragedy is the place of them (peri\ to\n tragiko\n bi/on)?

Her. Very true (Pa/nu ge).

Soc. Then surely Pan, who is the declarer of all things [pa=n] and the perpetual mover [a0ei\ polw~n] of all things, is rightly called ai0po/loj [goat-herd] (O)rqw~j a1r a2n o9 pa=n mhnu/wn kai\ a0ei\ polw~n Pa\n ai0po/loj ei1h), he being the two-formed son of Hermes (difuh\j E(rmou= u9o/j ta\ me\n a1nwqen lei=oj, ta\ de\ ka/twqen traxu\j kai\ tragoeidh/j), he is speech or the brother of speech (kai\ e1stin h1toi lo/goj h2 tou= lo/gou a0delfo\j o9 Pa=n, ei1per E(rmou= u9o/j e0stin), and that brother should be like brother is no marvel (a0delfw~| de\ e0oike/nai a0delfo\n ou0de\n qaumasto/n). But, as I was saying, my dear Hermogenes (a0ll o3per e0gw_ e1legon, w} maka/rie), let us get away from the Gods (a0pallagw~men e0k tw~n qew~n).

Monday, April 22, 2024

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/thrkeklh=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/raH#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

***

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.

***

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|~).