Hermogenes Hermogenes. I am listening.

Socrates Socrates. Do you think there is anything which holds and carries the whole nature of the body, so that it lives and moves, except the soul?

Hermogenes Hermogenes. No; nothing.

Socrates Socrates. Well, and do you not believe the doctrine of Anaxagoras, that it is mind or soul which orders and holds the nature of all things?

Hermogenes Hermogenes. I do. 400b

Socrates Socrates. Then there would be an admirable fitness in calling that power which carries and holds (ἔχει) nature (φύσιν) φυσέχη and this may be refined and pronounced ψυχή.

Hermogenes Hermogenes. Certainly; and I think this is a more scientific explanation than the other.

Socrates Socrates. Yes, it is. But it seems actually absurd that the name was given with such truth.

Hermogenes Hermogenes. Now what shall we say about the next word?

Socrates Socrates. You mean “body” (σῶμα)?

Hermogenes Hermogenes. Yes.

Socrates Socrates. I think this admits of many explanations, if a little, even very little, change is made; for some say it is the tomb (σῆμα) of the soul, 400ctheir notion being that the soul is buried in the present life; and again, because by its means the soul gives any signs which it gives, it is for this reason also properly called sign (σῆμα). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe (σῶμα) for the soul, until the penalty is paid, and not even a letter needs to be changed. 400d

Hermogenes Hermogenes. I think, Socrates, enough has been said about these words; but might we not consider the names of the gods in the same way in which you were speaking about that of Zeus a few minutes ago, and see what kind of correctness there is in them?

Socrates Socrates. By Zeus, Hermogenes, we, if we are sensible, must recognize that there is one most excellent kind, since of the gods we know nothing, neither of them nor of their names, whatever they may be, by which they call themselves, for it is clear that they use the true names. But there is a second kind of correctness, 400ethat we call them, as is customary in prayers, by whatever names and patronymics are pleasing to them, since we know no other. 401aNow I think that is an excellent custom.

Socrates. So, if you like, let us first make a kind of announcement to the gods, saying that we are not going to investigate about them—for we do not claim to be able to do that—but about men, and let us inquire what thought men had in giving them their names; for in that there is no impiety.

Hermogenes Hermogenes. I think, Socrates, you are right; let us do as you say. 401b

Socrates Socrates. Shall we, then, begin with Hestia, according to custom?

Hermogenes Hermogenes. That is the proper thing.

Socrates Socrates. Then what would you say the man had in mind who gave Hestia her name?

Hermogenes Hermogenes. By Zeus, I think that is no more easy question than the other.

Socrates Socrates. At any rate, my dear Hermogenes, the first men who gave names were no ordinary persons, but high thinkers and great talkers.

Hermogenes Hermogenes. What then?

Socrates Socrates. I am sure the names were given by men of that kind; and if foreign names are examined, 401cthe meaning of each of them is equally evident. Take, for instance, that which we call οὐσία (reality, essence); some people call it ἐσσία, and still others ὠσία. First, then, in connection with the second of these forms, it is reasonable that the essence of things be called Hestia; and moreover, because we ourselves say of that which partakes of reality “it is,” (ἔστιν), the name Hestia would be correct in this connection also; for apparently we also called οὐσία (reality) ἐσσία in ancient times. And besides, if you consider it in connection with sacrifices, 401dyou would come to the conclusion that those who established them understood the name in that way; for those who called the essence of things ἐσσία would naturally sacrifice to Hestia first of all the gods. Those on the other hand, who say ὠσία would agree, well enough with Heracleitus that all things move and nothing remains still. So they would say the cause and ruler of things was the pushing power (ὠθοῦν), wherefore it had been rightly named ὠσία. But enough of this, considering that we know nothing. 401eAfter Hestia it is right to consider Rhea and Cronus. The name of Cronus, however, has already been discussed. But perhaps I am talking nonsense.

Hermogenes Hermogenes. Why, Socrates?

Socrates Socrates. My friend, I have thought of a swarm of wisdom.

Hermogenes Hermogenes. What is it?

Socrates Socrates. It sounds absurd, but I think there is some probability in it.

Hermogenes Hermogenes. What is this probability?

Socrates Socrates. I seem to have a vision of Heracleitus saying some ancient words of wisdom as old as the reign of Cronus and Rhea, which Homer said too.

Hermogenes Hermogenes. What do you mean by that?

Socrates Socrates. Heracleitus says, you know, that all things move and nothing remains still, and he likens the universe to the current of a river, saying that you cannot step twice into the same stream.

Hermogenes Hermogenes. True. 402b

Socrates Socrates. Well, don’t you think he who gave to the ancestors of the other gods the names “Rhea” and “Cronus” had the same thought as Heracleitus? Do you think he gave both of them the names of streams merely by chance? Just so Homer, too, says—Ocean the origin of the gods, and their mother Tethys;¹ and I believe Hesiod says that also. Orpheus, too, says—Fair-flowing Ocean was the first to marry, 402cand he wedded his sister Tethys, daughter of his mother.²See how they agree with each other and all tend towards the doctrine of Heracleitus.

Hermogenes Hermogenes. I think there is something in what you say, Socrates; but I do not know what the name of Tethys means.

Socrates Socrates. Why, the name itself almost tells that it is the name of a spring somewhat disguised; for that which is strained (διαττώμενον) 402dand filtered (ἠθούμενον) represents a spring, and the name Tethys is compounded of those two words.

Hermogenes Hermogenes. That is very neat, Socrates.

Socrates Socrates. Of course it is. But what comes next? Zeus we discussed before.

Hermogenes Hermogenes. Yes.

Socrates Socrates. Let us, then, speak of his brothers, Poseidon and Pluto, including also the other name of the latter.

Hermogenes Hermogenes. By all means.

Socrates Socrates. I think Poseidon’s name was given by him who first applied it, 402ebecause the power the sea restrained him as he was walking and hindered his advance; it acted as a bond (δεσμός) of his feet (ποδῶν). So he called the lord of this power Poseidon, regarding him as a foot-bond (ποσί-δεσμον). The e is inserted perhaps for euphony.

Socrates. But possibly that may not be right; possibly two lambdas were originally pronounced instead of the sigma, because the god knew (εἰδότος) many (πολλά) things. 403aOr it may be that from his shaking he was called the Shaker (ὁ σείων), and the pi and delta are additions. As for Pluto, he was so named as the giver of wealth (πλοῦτος), because wealth comes up from below out of the earth. And Hades—I fancy most people think that this is a name of the Invisible (ἀειδής), so they are afraid and call him Pluto. 403b

Hermogenes Hermogenes. And what do you think yourself, Socrates?

Socrates Socrates. I think people have many false notions about the power of this god, and are unduly afraid of him. They are afraid because when we are once dead we remain in his realm for ever, and they are also terrified because the soul goes to him without the covering of the body. But I think all these facts, and the office and the name of the god, point in the same direction.

Hermogenes Hermogenes. How so? 403c

Socrates Socrates. I will tell you my own view. Please answer this question: Which is the stronger bond upon any living being to keep him in any one place, desire, or compulsion?

Hermogenes Hermogenes. Desire, Socrates, is much stronger.

Socrates Socrates. Then do you not believe there would be many fugitives from Hades, if he did not bind with the strongest bond those who go to him there?

Hermogenes Hermogenes. Of course there would.

Socrates Socrates. Apparently, then, if he binds them with the strongest bond, he binds them by some kind of desire, not by compulsion.

Hermogenes Hermogenes. Yes, that is plain.

Socrates Socrates. There are many desires, are there not?

Hermogenes Hermogenes. Yes. 403d

Socrates Socrates. Then he binds with the desire which is the strongest of all, if he is to restrain them with the strongest bond.

Hermogenes Hermogenes. Yes.

Socrates Socrates. And is there any desire stronger than the thought of being made a better man by association with some one?

Hermogenes Hermogenes. No, by Zeus, Socrates, there certainly is not.

Socrates Socrates. Then, Hermogenes, we must believe that this is the reason why no one has been willing to come away from that other world, not even the Sirens, but they and all others have been overcome by his enchantments, 403eso beautiful, as it appears, are the words which Hades has the power to speak; and from this point of view this god is a perfect sophist and a great benefactor of those in his realm, he who also bestows such great blessings upon us who are on earth; such abundance surrounds him there below, and for this reason he is called Pluto.