Cratylus. Платон
will be made by the carpenter; the awl by the smith or skilled person. But who makes a name? Does not the law give names, and does not the teacher receive them from the legislator? He is the skilled person who makes them, and of all skilled workmen he is the rarest. But how does the carpenter make or repair the shuttle, and to what will he look? Will he not look at the ideal which he has in his mind? And as the different kinds of work differ, so ought the instruments which make them to differ. The several kinds of shuttles ought to answer in material and form to the several kinds of webs. And the legislator ought to know the different materials and forms of which names are made in Hellas and other countries. But who is to be the judge of the proper form? The judge of shuttles is the weaver who uses them; the judge of lyres is the player of the lyre; the judge of ships is the pilot. And will not the judge who is able to direct the legislator in his work of naming, be he who knows how to use the names – he who can ask and answer questions – in short, the dialectician? The pilot directs the carpenter how to make the rudder, and the dialectician directs the legislator how he is to impose names; for to express the ideal forms of things in syllables and letters is not the easy task, Hermogenes, which you imagine.
'I should be more readily persuaded, if you would show me this natural correctness of names.'
Indeed I cannot; but I see that you have advanced; for you now admit that there is a correctness of names, and that not every one can give a name. But what is the nature of this correctness or truth, you must learn from the Sophists, of whom your brother Callias has bought his reputation for wisdom rather dearly; and since they require to be paid, you, having no money, had better learn from him at second-hand. 'Well, but I have just given up Protagoras, and I should be inconsistent in going to learn of him.' Then if you reject him you may learn of the poets, and in particular of Homer, who distinguishes the names given by Gods and men to the same things, as in the verse about the river God who fought with Hephaestus, 'whom the Gods call Xanthus, and men call Scamander;' or in the lines in which he mentions the bird which the Gods call 'Chalcis,' and men 'Cymindis;' or the hill which men call 'Batieia,' and the Gods 'Myrinna's Tomb.' Here is an important lesson; for the Gods must of course be right in their use of names. And this is not the only truth about philology which may be learnt from Homer. Does he not say that Hector's son had two names —
'Hector called him Scamandrius, but the others Astyanax'?
Now, if the men called him Astyanax, is it not probable that the other name was conferred by the women? And which are more likely to be right – the wiser or the less wise, the men or the women? Homer evidently agreed with the men: and of the name given by them he offers an explanation; – the boy was called Astyanax ('king of the city'), because his father saved the city. The names Astyanax and Hector, moreover, are really the same, – the one means a king, and the other is 'a holder or possessor.' For as the lion's whelp may be called a lion, or the horse's foal a foal, so the son of a king may be called a king. But if the horse had produced a calf, then that would be called a calf. Whether the syllables of a name are the same or not makes no difference, provided the meaning is retained. For example; the names of letters, whether vowels or consonants, do not correspond to their sounds, with the exception of epsilon, upsilon, omicron, omega. The name Beta has three letters added to the sound – and yet this does not alter the sense of the word, or prevent the whole name having the value which the legislator intended. And the same may be said of a king and the son of a king, who like other animals resemble each other in the course of nature; the words by which they are signified may be disguised, and yet amid differences of sound the etymologist may recognise the same notion, just as the physician recognises the power of the same drugs under different disguises of colour and smell. Hector and Astyanax have only one letter alike, but they have the same meaning; and Agis (leader) is altogether different in sound from Polemarchus (chief in war), or Eupolemus (good warrior); but the two words present the same idea of leader or general, like the words Iatrocles and Acesimbrotus, which equally denote a physician. The son succeeds the father as the foal succeeds the horse, but when, out of the course of nature, a prodigy occurs, and the offspring no longer resembles the parent, then the names no longer agree. This may be illustrated by the case of Agamemnon and his son Orestes, of whom the former has a name significant of his patience at the siege of Troy; while the name of the latter indicates his savage, man-of-the-mountain nature. Atreus again, for his murder of Chrysippus, and his cruelty to Thyestes, is rightly named Atreus, which, to the eye of the etymologist, is ateros (destructive), ateires (stubborn), atreotos (fearless); and Pelops is o ta pelas oron (he who sees what is near only), because in his eagerness to win Hippodamia, he was unconscious of the remoter consequences which the murder of Myrtilus would entail upon his race. The name Tantalus, if slightly changed, offers two etymologies; either apo tes tou lithou talanteias, or apo tou talantaton einai, signifying at once the hanging of the stone over his head in the world below, and the misery which he brought upon his country. And the name of his father, Zeus, Dios, Zenos, has an excellent meaning, though hard to be understood, because really a sentence which is divided into two parts (Zeus, Dios). For he, being the lord and king of all, is the author of our being, and in him all live: this is implied in the double form, Dios, Zenos, which being put together and interpreted is di on ze panta. There may, at first sight, appear to be some irreverence in calling him the son of Cronos, who is a proverb for stupidity; but the meaning is that Zeus himself is the son of a mighty intellect; Kronos, quasi koros, not in the sense of a youth, but quasi to katharon kai akeraton tou nou – the pure and garnished mind, which in turn is begotten of Uranus, who is so called apo tou oran ta ano, from looking upwards; which, as philosophers say, is the way to have a pure mind. The earlier portion of Hesiod's genealogy has escaped my memory, or I would try more conclusions of the same sort. 'You talk like an oracle.' I caught the infection from Euthyphro, who gave me a long lecture which began at dawn, and has not only entered into my ears, but filled my soul, and my intention is to yield to the inspiration to-day; and to-morrow I will be exorcised by some priest or sophist. 'Go on; I am anxious to hear the rest.' Now that we have a general notion, how shall we proceed? What names will afford the most crucial test of natural fitness? Those of heroes and ordinary men are often deceptive, because they are patronymics or expressions of a wish; let us try gods and demi-gods. Gods are so called, apo tou thein, from the verb 'to run;' because the sun, moon, and stars run about the heaven; and they being the original gods of the Hellenes, as they still are of the Barbarians, their name is given to all Gods. The demons are the golden race of Hesiod, and by golden he means not literally golden, but good; and they are called demons, quasi daemones, which in old Attic was used for daimones – good men are well said to become daimones when they die, because they are knowing. Eros (with an epsilon) is the same word as eros (with an eta): 'the sons of God saw the daughters of men that they were fair;' or perhaps they were a species of sophists or rhetoricians, and so called apo tou erotan, or eirein, from their habit of spinning questions; for eirein is equivalent to legein. I get all this from Euthyphro; and now a new and ingenious idea comes into my mind, and, if I am not careful, I shall be wiser than I ought to be by to-morrow's dawn. My idea is, that we may put in and pull out letters at pleasure and alter the accents (as, for example, Dii philos may be turned into Diphilos), and we may make words into sentences and sentences into words. The name anthrotos is a case in point, for a letter has been omitted and the accent changed; the original meaning being o anathron a opopen – he who looks up at what he sees. Psuche may be thought to be the reviving, or refreshing, or animating principle – e anapsuchousa to soma; but I am afraid that Euthyphro and his disciples will scorn this derivation, and I must find another: shall we identify the soul with the 'ordering mind' of Anaxagoras, and say that psuche, quasi phuseche = e phusin echei or ochei? – this might easily be refined into psyche. 'That is a more artistic etymology.'
After psuche follows soma; this, by a slight permutation, may be either = (1) the 'grave' of the soul, or (2) may mean 'that by which the soul signifies (semainei) her wishes.' But more probably, the word is Orphic, and simply denotes that the body is the place of ward in which the soul suffers the penalty of sin, – en o sozetai. 'I should like to hear some more explanations of the names of the Gods, like that excellent one of Zeus.' The truest names of the Gods are those which they give themselves; but these are unknown to us. Less true are those by which we propitiate them, as men say in prayers, 'May he graciously receive any name by which I call him.' And to avoid offence, I should like to let them know beforehand that we are not presuming to enquire about them, but only about the names which they usually