Socrates for the name of Zeus is exactly like a sentence; we divide it into two parts, and some of us use one part, others the other; for some call him Zena (Ζῆνα), and others Dia (Δία); but the two in combination express the nature of the god, which is just what we said a name should be able to do. For certainly no one is so much the author of life (ζῆν) for us and all others as the ruler and king of all.

Socrates Thus this god is correctly named, through whom (δι’ ὅν) all living beings have the gift of life (ζῆν). But, as I say, the name is divided, though it is one name, into the two parts, Dia and Zena. And it might seem, at first hearing, highly irreverent to call him the son of Cronus and reasonable to say that Zeus is the offspring of some great intellect; and so he is, for κόρος (for Κρόνος) signifies not child, but the purity (καθαρόν) and unblemished nature of his mind. And Cronus, according to tradition, is the son of Uranus; but the upward gaze is rightly called by the name urania (οὐρανία),

Socrates looking at the things above (ὁρῶ τὰ ἄνω), and the astronomers say, Hermogenes, that from this looking people acquire a pure mind, and Uranus is correctly named. If I remembered the genealogy of Hesiod and the still earlier ancestors of the gods he mentions, I would have gone on examining the correctness of their names until I had made a complete trial whether this wisdom which has suddenly come to me, I know not whence,

Socrates will fail or not.

Hermogenes Hermogenes. Indeed, Socrates, you do seem to me to be uttering oracles, exactly like an inspired prophet.

Socrates Socrates. Yes, Hermogenes, and I am convinced that the inspiration came to me from Euthyphro the Prospaltian. For I was with him and listening to him a long time early this morning. So he must have been inspired, and he not only filled my ears but took possession of my soul with his superhuman wisdom. So I think this is our duty:

Socrates we ought today to make use of this wisdom and finish the investigation of names, but tomorrow, if the rest of you agree, we will conjure it away and purify ourselves, when we have found some one, whether priest or sophist,

Socrates who is skilled in that kind of purifying.

Hermogenes Hermogenes. I agree, for I should be very glad to hear the rest of the talk about names.

Socrates Socrates. Very well. Then since we have outlined a general plan of investigation, where shall we begin, that we may discover whether the names themselves will bear witness that they are not at all distributed at haphazard, but have a certain correctness?

Socrates Now the names of heroes and men might perhaps prove deceptive; for they are often given because they were names of ancestors, and in some cases, as we said in the beginning, they are quite inappropriate; many, too, are given as the expression of a prayer, such as Eutychides (fortunate), Sosias (saviour), Theophilus (beloved of God), and many others. I think we had better disregard such as these; but we are most likely to find the correct names in the nature of the eternal and absolute; for there the names ought to have been given with the greatest care,

Socrates and perhaps some of them were given by a power more divine than is that of men.

Hermogenes Hermogenes. I think you are right, Socrates.

Socrates Socrates. Then is it not proper to begin with the gods and see how the gods are rightly called by that name?

Hermogenes Hermogenes. That is reasonable.

Socrates Socrates. Something of this sort, then, is what I suspect: I think the earliest men in Greece believed only in those gods in whom many foreigners believe today—

Socrates sun, moon, earth, stars, and sky. They saw that all these were always moving in their courses and running, and so they called them gods (θεούς) from this running (θεῖν) nature; then afterwards, when they gained knowledge of the other gods, they called them all by the same name. Is that likely to be true, or not?

Hermogenes Hermogenes. Yes, very likely.

Socrates Socrates. What shall we consider next?

Hermogenes Hermogenes. Spirits, obviously.

Socrates Socrates. Hermogenes, what does the name “spirits” really mean? See if you think there is anything in what I am going to say.

Hermogenes Hermogenes. Go on and say it.

Socrates Socrates. Do you remember who Hesiod says the spirits are?

Hermogenes Hermogenes. I do not recall it.

Socrates Socrates. Nor that he says a golden race was the first race of men to be born?

Hermogenes Hermogenes. Yes, I do know that.

Socrates Socrates. Well, he says of it:But since Fate has covered up this race,

Socrates They are called holy spirits under the earth,Noble, averters of evil, guardians of mortal men.

Hermogenes Hermogenes. What of that?

Socrates Socrates. Why, I think he means that the golden race was not made of gold, but was good and beautiful. And I regard it as a proof of this that he further says we are the iron race.

Hermogenes Hermogenes. True.

Socrates Socrates. Don’t you suppose that if anyone of our day is good,

Socrates Hesiod would say he was of that golden race?

Hermogenes Hermogenes. Quite likely.

Socrates Socrates. But the good are the wise, are they not?

Hermogenes Hermogenes. Yes, they are the wise.

Socrates Socrates. This, then, I think, is what he certainly means to say of the spirits: because they were wise and knowing (δαήμονες) he called them spirits (δαίμονες) and in the old form of our language the two words are the same. Now he and all the other poets are right, who say that when a good man dies

Socrates he has a great portion and honor among the dead, and becomes a spirit, a name which is in accordance with the other name of wisdom. And so I assert that every good man, whether living or dead, is of spiritual nature, and is rightly called a spirit.

Hermogenes Hermogenes. And I, Socrates, believe I quite agree with you in that. But what is the word “hero”?

Socrates Socrates. That is easy to understand; for the name has been but slightly changed, and indicates their origin from love (ἔρως).

Hermogenes Hermogenes. What do you mean?

Socrates Socrates. Why, they were all born because a god fell in love with a mortal woman, or a mortal man with a goddess. Now if you consider the word “hero” also in the old Attic pronunciation, you will understand better; for that will show you that it has been only slightly altered from the name of love (Eros), the source from which the heroes spring, to make a name for them. And either this is the reason why they are called heroes, or it is because they were wise and clever orators and dialecticians, able to ask questions (ἐρωτᾶν), for εἴρειν is the same as λέγειν (speak). Therefore, when their name is spoken in the Attic dialect, which I was mentioning just now, the heroes turn out to be orators and askers of questions,

Socrates so that the heroic race proves to be a race of orators and sophists. That is easy to understand, but the case of men, and the reason why they are called men (ἄνθρωποι), is more difficult. Can you tell me what it is?

Hermogenes Hermogenes. No, my friend, I cannot; and even if I might perhaps find out, I shall not try, because I think you are more likely to find out than I am.

Socrates Socrates. You have faith in the inspiration of Euthyphro, it seems.

Hermogenes Hermogenes. Evidently.

Socrates Socrates. And you are right in having it; for just at this very moment I think I have had a clever thought, and if I am not careful, before the day is over I am likely to be wiser than I ought to be. So pay attention. First we must remember in regard to names that we often put in or take out letters, making the names different from the meaning we intend, and we change the accent.

Socrates Take, for instance, Διὶ φίλος; to change this from a phrase to a name, we took out the second iota and pronounced the middle syllable with the grave instead of the acute accent (Diphilus). In other instances, on the contrary, we insert letters and pronounce grave accents as acute.

Hermogenes Hermogenes. True.

Socrates Socrates. Now it appears to me that the name of men (ἄνθρωπος) underwent a change of that sort. It was a phrase, but became a noun when one letter, alpha, was removed and the accent of the last syllable was dropped.

Hermogenes Hermogenes. What do you mean?

Socrates Socrates. I will tell you. The name “man” (ἄνθρωπος) indicates that the other animals do not examine, or consider, or look up at (ἀναθρεῖ) any of the things that they see, but man has no sooner seen—that is, ὄπωπε—than he looks up at and considers that which he has seen. Therefore of all the animals man alone is rightly called man (ἄνθρωπος), because he looks up at (ἀναθρεῖ) what he has seen (ὄπωπε).

Hermogenes Hermogenes. Of course. May I ask you about the next word I should like to have explained?

Socrates Socrates. Certainly.

Hermogenes Hermogenes. It seems to me to come naturally next after those you have discussed. We speak of man’s soul and body.

Socrates Socrates. Yes, of course.

Hermogenes Hermogenes. Let us try to analyze these, as we did the previous words.

Socrates Socrates. You mean consider “soul” (ψυχή) and see why it is properly called by that name, and likewise “body” (σῶμα)?

Hermogenes Hermogenes. Yes.

Socrates Socrates. To speak on the spur of the moment, I think those who gave the soul its name had something of this sort in mind: they thought when it was present in the body it was the cause of its living,

Socrates giving it the power to breathe and reviving it (ἀναψῦχον), and when this revivifying force fails, the body perishes and comes to an end therefore, I think, they called it ψυχή. But—please keep still a moment. I fancy I see something which will carry more conviction

Socrates to Euthyphro and his followers; for I think they would despise this attempt and would consider it cheap talk. Now see if you like the new one.