cratylus-第21部分

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nou；　the　pure　and　garnished　mind　（sc。　apo　tou　chorein）。　　He；　as　we　are

informed　by　tradition；　was　begotten　of　Uranus；　rightly　so　called　（apo　tou

oran　ta　ano）　from　looking　upwards；　which；　as　philosophers　tell　us；　is　the

way　to　have　a　pure　mind；　and　the　name　Uranus　is　therefore　correct。　　If　I

could　remember　the　genealogy　of　Hesiod；　I　would　have　gone　on　and　tried　more

conclusions　of　the　same　sort　on　the　remoter　ancestors　of　the　Gods；then　I

might　have　seen　whether　this　wisdom；　which　has　come　to　me　all　in　an

instant；　I　know　not　whence；　will　or　will　not　hold　good　to　the　end。



HERMOGENES：　　You　seem　to　me；　Socrates；　to　be　quite　like　a　prophet　newly

inspired；　and　to　be　uttering　oracles。



SOCRATES：　　Yes；　Hermogenes；　and　I　believe　that　I　caught　the　inspiration

from　the　great　Euthyphro　of　the　Prospaltian　deme；　who　gave　me　a　long

lecture　which　commenced　at　dawn：　　he　talked　and　I　listened；　and　his　wisdom

and　enchanting　ravishment　has　not　only　filled　my　ears　but　taken　possession

of　my　soul；and　to…day　I　shall　let　his　superhuman　power　work　and　finish　the

investigation　of　namesthat　will　be　the　way；　but　to…morrow；　if　you　are　so

disposed；　we　will　conjure　him　away；　and　make　a　purgation　of　him；　if　we　can

only　find　some　priest　or　sophist　who　is　skilled　in　purifications　of　this

sort。



HERMOGENES：　　With　all　my　heart；　for　am　very　curious　to　hear　the　rest　of　the

enquiry　about　names。



SOCRATES：　　Then　let　us　proceed；　and　where　would　you　have　us　begin；　now　that

we　have　got　a　sort　of　outline　of　the　enquiry？　　Are　there　any　names　which

witness　of　themselves　that　they　are　not　given　arbitrarily；　but　have　a

natural　fitness？　　The　names　of　heroes　and　of　men　in　general　are　apt　to　be

deceptive　because　they　are　often　called　after　ancestors　with　whose　names；

as　we　were　saying；　they　may　have　no　business；　or　they　are　the　expression　of

a　wish　like　Eutychides　（the　son　of　good　fortune）；　or　Sosias　（the　Saviour）；

or　Theophilus　（the　beloved　of　God）；　and　others。　　But　I　think　that　we　had

better　leave　these；　for　there　will　be　more　chance　of　finding　correctness　in

the　names　of　immutable　essences；there　ought　to　have　been　more　care　taken

about　them　when　they　were　named；　and　perhaps　there　may　have　been　some　more

than　human　power　at　work　occasionally　in　giving　them　names。



HERMOGENES：　　I　think　so；　Socrates。



SOCRATES：　　Ought　we　not　to　begin　with　the　consideration　of　the　Gods；　and

show　that　they　are　rightly　named　Gods？



HERMOGENES：　　Yes；　that　will　be　well。



SOCRATES：　　My　notion　would　be　something　of　this　sort：I　suspect　that　the

sun；　moon；　earth；　stars；　and　heaven；　which　are　still　the　Gods　of　many

barbarians；　were　the　only　Gods　known　to　the　aboriginal　Hellenes。　　Seeing

that　they　were　always　moving　and　running；　from　their　running　nature　they

were　called　Gods　or　runners　（Theous；　Theontas）；　and　when　men　became

acquainted　with　the　other　Gods；　they　proceeded　to　apply　the　same　name　to

them　all。　　Do　you　think　that　likely？



HERMOGENES：　　I　think　it　very　likely　indeed。



SOCRATES：　　What　shall　follow　the　Gods？



HERMOGENES：　　Must　not　demons　and　heroes　and　men　come　next？



SOCRATES：　　Demons！　　And　what　do　you　consider　to　be　the　meaning　of　this

word？　　Tell　me　if　my　view　is　right。



HERMOGENES：　　Let　me　hear。



SOCRATES：　　You　know　how　Hesiod　uses　the　word？



HERMOGENES：　　I　do　not。



SOCRATES：　　Do　you　not　remember　that　he　speaks　of　a　golden　race　of　men　who

came　first？



HERMOGENES：　　Yes；　I　do。



SOCRATES：　　He　says　of　them



'But　now　that　fate　has　closed　over　this　race

They　are　holy　demons　upon　the　earth；

Beneficent；　averters　of　ills；　guardians　of　mortal　men。'　　（Hesiod；　Works　and

Days。）



HERMOGENES：　　What　is　the　inference？



SOCRATES：　　What　is　the　inference！　　Why；　I　suppose　that　he　means　by　the

golden　men；　not　men　literally　made　of　gold；　but　good　and　noble；　and　I　am

convinced　of　this；　because　he　further　says　that　we　are　the　iron　race。



HERMOGENES：　　That　is　true。



SOCRATES：　　And　do　you　not　suppose　that　good　men　of　our　own　day　would　by　him

be　said　to　be　of　golden　race？



HERMOGENES：　　Very　likely。



SOCRATES：　　And　are　not　the　good　wise？



HERMOGENES：　　Yes；　they　are　wise。



SOCRATES：　　And　therefore　I　have　the　most　entire　conviction　that　he　called

them　demons；　because　they　were　daemones　（knowing　or　wise）；　and　in　our　older

Attic　dialect　the　word　itself　occurs。　　Now　he　and　other　poets　say　truly；

that　when　a　good　man　dies　he　has　honour　and　a　mighty　portion　among　the

dead；　and　becomes　a　demon；　which　is　a　name　given　to　him　signifying　wisdom。　

And　I　say　too；　that　every　wise　man　who　happens　to　be　a　good　man　is　more

than　human　（daimonion）　both　in　life　and　death；　and　is　rightly　called　a

demon。



HERMOGENES：　　Then　I　rather　think　that　I　am　of　one　mind　with　you；　but　what

is　the　meaning　of　the　word　'hero'？　　（Eros　with　an　eta；　in　the　old　writing

eros　with　an　epsilon。）



SOCRATES：　　I　think　that　there　is　no　difficulty　in　explaining；　for　the　name

is　not　much　altered；　and　signifies　that　they　were　born　of　love。



HERMOGENES：　　What　do　you　mean？



SOCRATES：　　Do　you　not　know　that　the　heroes　are　demigods？



HERMOGENES：　　What　then？



SOCRATES：　　All　of　them　sprang　either　from　the　love　of　a　God　for　a　mortal

woman；　or　of　a　mortal　man　for　a　Goddess；　think　of　the　word　in　the　old

Attic；　and　you　will　see　better　that　the　name　heros　is　only　a　slight

alteration　of　Eros；　from　whom　the　heroes　sprang：　　either　this　is　the

meaning；　or；　if　not　this；　then　they　must　have　been　skilful　as　rhetoricians

and　dialecticians；　and　able　to　put　the　question　（erotan）；　for　eirein　is

equivalent　to　legein。　　And　therefore；　as　I　was　saying；　in　the　Attic　dialect

the　heroes　turn　out　to　be　rhetoricians　and　questioners。　　All　this　is　easy

enough；　the　noble　breed　of　heroes　are　a　tribe　of　sophists　and　rhetors。　　But

can　you　tell　me　why　men　are　called　anthropoi？that　is　more　difficult。



HERMOGENES：　　No；　I　cannot；　and　I　would　not　try　even　if　I　could；　because　I

think　that　you　are　the　more　likely　to　succeed。



SOCRATES：　　That　is　to　say；　you　trust　to　the　inspiration　of　Euthyphro。



HERMOGENES：　　Of　course。



SOCRATES：　　Your　faith　is　not　vain；　for　at　this　very　moment　a　new　and

ingenious　thought　strikes　me；　and；　if　I　am　not　careful；　before　to…morrow's

dawn　I　shall　be　wiser　than　I　ought　to　be。　　Now；　attend　to　me；　and　first；

remember　that　we　often　put　in　and　pull　out　letters　in　words；　and　give　names

as　we　please　and　change　the　accents。　　Take；　for　example；　the　word　Dii

Philos；　in　order　to　convert　this　from　a　sentence　into　a　noun；　we　omit　one

of　the　iotas　and　sound　the　middle　syllable　grave　instead　of　acute；　as；　on

the　other　hand；　letters　are　sometimes　inserted　in　words　instead　of　being

omitted；　and　the　acute　takes　the　place　of　the　grave。



HERMOGENES：　　That　is　true。



SOCRATES：　　The　name　anthropos；　which　was　once　a　sentence；　and　is　now　a

noun；　appears　to　be　a　case　just　of　this　sort；　for　one　letter；　which　is　the

alpha；　has　been　omitted；　and　the　acute　on　the　last　syllable　has　been

changed　to　a　grave。



HERMOGENES：　　What　do　you　mean？



SOCRATES：　　I　mean　to　say　that　the　word　'man'　implies　that　other　animals

never　examine；　or　consider；　or　look　up　at　what　they　see；　but　that　man　not

only　sees　（opope）　but　considers　and　looks　up　at　that　which　he　sees；　and

hence　he　alone　of　all　animals　is　rightly　anthropos；　meaning　anathron　a

opopen。



HERMOGENES：　　May　I　ask　you　to　examine　another　word　about　which　I　am

curious？



SOCRATES：　　Certainly。



HERMOGENES：　　I　will　take　that　which　appears　to　me　to　follow　next　in　order。　

You　know　the　distinction　of　soul　and　body？



SOCRATES：　　Of　course。



HERMOGENES：　　Let　us　endeavour　to　analyze　them　like　the　previous　words。



SOCRATES：　　You　want　me　first　of　all　to　examine　the　natural　fitness　of　the

word　psuche　（soul）；　and　then　of　the　word　soma　（body）？



HERMOGENES：　　Yes。



SOCRATES：　　If　I　am　to　say　what　occurs　to　me　at　the　moment；　I　should　imagine

that　those　who　first　used　the　name　psuche　meant　to　express　that　the　soul

when　in　the　body　is　the　source　of　life；　and　gives　the　power　of　breath　and

revival　（anapsuchon）；　and　when　this　reviving　power　fails　then　the　body

perishes　and　dies；　and　this；　if　I　am　not　mistaken；　they　called　psyche。　　But

please　stay　a　moment；　I　fancy　that　I　can　discover　something　which　will　be

more　acceptable　to　the　disciples　of　Euthyphro；　for　I　am　afraid　that　they

will　scorn　this　explanation。　　What　do　you　say　to　another？



HERMOGENES：　　Let　me　hear。



SOCRATES：　　What　is　that　which　holds　and　carries　and　gives　life　and　motion

to　the　entire　nature　of　the　body？　　What　else　but　the　soul？



HERMOGENES：　　Just　that。



SOCRATES：　　And　do　you　not　believe　with　Anaxagoras；　that　mind　or　soul　is　the

ordering　and　containing　principle　of　all　things？



HERMOGENES：　　Yes；　I　do。



SOCRATES：　　Then　you　may　well　call　that　power　phuseche　which　carries　and

holds　nature　（e　phusin　okei；　kai　ekei）；　and　this　may　be　refined　away　into

psuche。



HERMOGENES：　　Certainly；　and　this　derivation　is；　I　think；　more　scientific

than　the　other。



SOCRATES：　　It　is　so；　but　I　cannot　help　laughing；　if　I　am　to　suppose　that

this　was　the　true　meaning　of　the　name。



HERMOGENES：　　But　what　shall　we　say　of　the　next　word？



SOCRATES：　　You　mean　soma　（the　body）。



HERMOGENES：　　Yes。



SOCRATES：　　That　may　be　variously　interpreted；　and　yet　more　variously　if　a

little　permutation　is　allowed。　　For　some　say　that　the　body　is　the　grave

（sema）　of　the　soul　which　may　be　thought　to　be　buried　in　our　present　life；

or　again　the　index　of　the　soul；　because　the　soul　gives　indications　to

（semainei）　the　body；　probably　the　Orphic　poets　were　the　inventors　of　the

name；　and　they　were　under　the　impression　that　the　soul　is　suffering　the

punishment　of　sin；　and　that　the　body　is　an　enclosure　or　prison　in　which　the

soul　is　incarcerated；　kept　safe　（soma；　sozetai）；　as　the　name　soma　implies；

until　the　penalty　is　paid；　according　to　this　view；　not　even