cratylus-第23部分

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showing　her　wisdom。　　And　Hades；　who　is　wise；　consorts　with　her；　because　she

is　wise。　　They　alter　her　name　into　Pherephatta　now…a…days；　because　the

present　generation　care　for　euphony　more　than　truth。　　There　is　the　other

name；　Apollo；　which；　as　I　was　saying；　is　generally　supposed　to　have　some

terrible　signification。　　Have　you　remarked　this　fact？



HERMOGENES：　　To　be　sure　I　have；　and　what　you　say　is　true。



SOCRATES：　　But　the　name；　in　my　opinion；　is　really　most　expressive　of　the

power　of　the　God。



HERMOGENES：　　How　so？



SOCRATES：　　I　will　endeavour　to　explain；　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；music；　and

prophecy；　and　medicine；　and　archery。



HERMOGENES：　　That　must　be　a　strange　name；　and　I　should　like　to　hear　the

explanation。



SOCRATES：　　Say　rather　an　harmonious　name；　as　beseems　the　God　of　Harmony。　

In　the　first　place；　the　purgations　and　purifications　which　doctors　and

diviners　use；　and　their　fumigations　with　drugs　magical　or　medicinal；　as

well　as　their　washings　and　lustral　sprinklings；　have　all　one　and　the　same

object；　which　is　to　make　a　man　pure　both　in　body　and　soul。



HERMOGENES：　　Very　true。



SOCRATES：　　And　is　not　Apollo　the　purifier；　and　the　washer；　and　the　absolver

from　all　impurities？



HERMOGENES：　　Very　true。



SOCRATES：　　Then　in　reference　to　his　ablutions　and　absolutions；　as　being　the

physician　who　orders　them；　he　may　be　rightly　called　Apolouon　（purifier）；　or

in　respect　of　his　powers　of　divination；　and　his　truth　and　sincerity；　which

is　the　same　as　truth；　he　may　be　most　fitly　called　Aplos；　from　aplous

（sincere）；　as　in　the　Thessalian　dialect；　for　all　the　Thessalians　call　him

Aplos；　also　he　is　aei　Ballon　（always　shooting）；　because　he　is　a　master

archer　who　never　misses；　or　again；　the　name　may　refer　to　his　musical

attributes；　and　then；　as　in　akolouthos；　and　akoitis；　and　in　many　other

words　the　alpha　is　supposed　to　mean　'together；'　so　the　meaning　of　the　name

Apollo　will　be　'moving　together；'　whether　in　the　poles　of　heaven　as　they

are　called；　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。　　And　he　is　the　God　who　presides　over　harmony；　and

makes　all　things　move　together；　both　among　Gods　and　among　men。　　And　as　in

the　words　akolouthos　and　akoitis　the　alpha　is　substituted　for　an　omicron；

so　the　name　Apollon　is　equivalent　to　omopolon；　only　the　second　lambda　is

added　in　order　to　avoid　the　ill…omened　sound　of　destruction　（apolon）。　　Now

the　suspicion　of　this　destructive　power　still　haunts　the　minds　of　some　who

do　not　consider　the　true　value　of　the　name；　which；　as　I　was　saying　just

now；　has　reference　to　all　the　powers　of　the　God；　who　is　the　single　one；　the

everdarting；　the　purifier；　the　mover　together　（aplous；　aei　Ballon；

apolouon；　omopolon）。　　The　name　of　the　Muses　and　of　music　would　seem　to　be

derived　from　their　making　philosophical　enquiries　（mosthai）；　and　Leto　is

called　by　this　name；　because　she　is　such　a　gentle　Goddess；　and　so　willing

（ethelemon）　to　grant　our　requests；　or　her　name　may　be　Letho；　as　she　is

often　called　by　strangersthey　seem　to　imply　by　it　her　amiability；　and　her

smooth　and　easy…going　way　of　behaving。　　Artemis　is　named　from　her　healthy

（artemes）；　well…ordered　nature；　and　because　of　her　love　of　virginity；

perhaps　because　she　is　a　proficient　in　virtue　（arete）；　and　perhaps　also　as

hating　intercourse　of　the　sexes　（ton　aroton　misesasa）。　　He　who　gave　the

Goddess　her　name　may　have　had　any　or　all　of　these　reasons。



HERMOGENES：　　What　is　the　meaning　of　Dionysus　and　Aphrodite？



SOCRATES：　　Son　of　Hipponicus；　you　ask　a　solemn　question；　there　is　a　serious

and　also　a　facetious　explanation　of　both　these　names；　the　serious

explanation　is　not　to　be　had　from　me；　but　there　is　no　objection　to　your

hearing　the　facetious　one；　for　the　Gods　too　love　a　joke。　　Dionusos　is

simply　didous　oinon　（giver　of　wine）；　Didoinusos；　as　he　might　be　called　in

fun；and　oinos　is　properly　oionous；　because　wine　makes　those　who　drink；

think　（oiesthai）　that　they　have　a　mind　（noun）　when　they　have　none。　　The

derivation　of　Aphrodite；　born　of　the　foam　（aphros）；　may　be　fairly　accepted

on　the　authority　of　Hesiod。



HERMOGENES：　　Still　there　remains　Athene；　whom　you；　Socrates；　as　an

Athenian；　will　surely　not　forget；　there　are　also　Hephaestus　and　Ares。



SOCRATES：　　I　am　not　likely　to　forget　them。



HERMOGENES：　　No；　indeed。



SOCRATES：　　There　is　no　difficulty　in　explaining　the　other　appellation　of

Athene。



HERMOGENES：　　What　other　appellation？



SOCRATES：　　We　call　her　Pallas。



HERMOGENES：　　To　be　sure。



SOCRATES：　　And　we　cannot　be　wrong　in　supposing　that　this　is　derived　from

armed　dances。　　For　the　elevation　of　oneself　or　anything　else　above　the

earth；　or　by　the　use　of　the　hands；　we　call　shaking　（pallein）；　or　dancing。



HERMOGENES：　　That　is　quite　true。



SOCRATES：　　Then　that　is　the　explanation　of　the　name　Pallas？



HERMOGENES：　　Yes；　but　what　do　you　say　of　the　other　name？



SOCRATES：　　Athene？



HERMOGENES：　　Yes。



SOCRATES：　　That　is　a　graver　matter；　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'　（nous）　and　'intelligence'　（dianoia）；　and　the

maker　of　names　appears　to　have　had　a　singular　notion　about　her；　and　indeed

calls　her　by　a　still　higher　title；　'divine　intelligence'　（Thou　noesis）；　as

though　he　would　say：　　This　is　she　who　has　the　mind　of　God　（Theonoa）；using

alpha　as　a　dialectical　variety　for　eta；　and　taking　away　iota　and　sigma

（There　seems　to　be　some　error　in　the　MSS。　　The　meaning　is　that　the　word

theonoa　=　theounoa　is　a　curtailed　form　of　theou　noesis；　but　the　omitted

letters　do　not　agree。）。　　Perhaps；　however；　the　name　Theonoe　may　mean　'she

who　knows　divine　things'　（Theia　noousa）　better　than　others。　　Nor　shall　we

be　far　wrong　in　supposing　that　the　author　of　it　wished　to　identify　this

Goddess　with　moral　intelligence　（en　ethei　noesin）；　and　therefore　gave　her

the　name　ethonoe；　which；　however；　either　he　or　his　successors　have　altered

into　what　they　thought　a　nicer　form；　and　called　her　Athene。



HERMOGENES：　　But　what　do　you　say　of　Hephaestus？



SOCRATES：　　Speak　you　of　the　princely　lord　of　light　（Phaeos　istora）？



HERMOGENES：　　Surely。



SOCRATES：　　Ephaistos　is　Phaistos；　and　has　added　the　eta　by　attraction；　that

is　obvious　to　anybody。



HERMOGENES：　　That　is　very　probable；　until　some　more　probable　notion　gets

into　your　head。



SOCRATES：　　To　prevent　that；　you　had　better　ask　what　is　the　derivation　of

Ares。



HERMOGENES：　　What　is　Ares？



SOCRATES：　　Ares　may　be　called；　if　you　will；　from　his　manhood　（arren）　and

manliness；　or　if　you　please；　from　his　hard　and　unchangeable　nature；　which

is　the　meaning　of　arratos：　　the　latter　is　a　derivation　in　every　way

appropriate　to　the　God　of　war。



HERMOGENES：　　Very　true。



SOCRATES：　　And　now；　by　the　Gods；　let　us　have　no　more　of　the　Gods；　for　I　am

afraid　of　them；　ask　about　anything　but　them；　and　thou　shalt　see　how　the

steeds　of　Euthyphro　can　prance。



HERMOGENES：　　Only　one　more　God！　　I　should　like　to　know　about　Hermes；　of

whom　I　am　said　not　to　be　a　true　son。　　Let　us　make　him　out；　and　then　I　shall

know　whether　there　is　any　meaning　in　what　Cratylus　says。



SOCRATES：　　I　should　imagine　that　the　name　Hermes　has　to　do　with　speech；　and

signifies　that　he　is　the　interpreter　（ermeneus）；　or　messenger；　or　thief；　or

liar；　or　bargainer；　all　that　sort　of　thing　has　a　great　deal　to　do　with

language；　as　I　was　telling　you；　the　word　eirein　is　expressive　of　the　use　of

speech；　and　there　is　an　often…recurring　Homeric　word　emesato；　which　means

'he　contrived'out　of　these　two　words；　eirein　and　mesasthai；　the

legislator　formed　the　name　of　the　God　who　invented　language　and　speech；　and

we　may　imagine　him　dictating　to　us　the　use　of　this　name：　　'O　my　friends；'

says　he　to　us；　'seeing　that　he　is　the　contriver　of　tales　or　speeches；　you

may　rightly　call　him　Eirhemes。'　　And　this　has　been　improved　by　us；　as　we

think；　into　Hermes。　　Iris　also　appears　to　have　been　called　from　the　verb

'to　tell'　（eirein）；　because　she　was　a　messenger。



HERMOGENES：　　Then　I　am　very　sure　that　Cratylus　was　quite　right　in　saying

that　I　was　no　true　son　of　Hermes　（Ermogenes）；　for　I　am　not　a　good　hand　at

speeches。



SOCRATES：　　There　is　also　reason；　my　friend；　in　Pan　being　the　double…formed

son　of　Hermes。



HERMOGENES：　　How　do　you　make　that　out？



SOCRATES：　　You　are　aware　that　speech　signifies　all　things　（pan）；　and　is

always　turning　them　round　and　round；　and　has　two　forms；　true　and　false？



HERMOGENES：　　Certainly。



SOCRATES：　　Is　not　the　truth　that　is　in　him　the　smooth　or　sacred　form　which

dwells　above　among　the　Gods；　whereas　falsehood　dwells　among　men　below；　and

is　rough　like　the　goat　of　tragedy；　for　tales　and　falsehoods　have　generally

to　do　with　the　tragic　or　goatish　life；　and　tragedy　is　the　place　of　them？



HERMOGENES：　　Very　true。



SOCRATES：　　Then　surely　Pan；　who　is　the　declarer　of　all　things　（pan）　and　the

perpetual　mover　（aei　polon）　of　all　things；　is　rightly　called　aipolos　（goat…

herd）；　he　being　the　two…formed　son　of　Hermes；　smooth　in　his　upper　part；　and

rough　and　goatlike　in　his　lower　regions。　　And；　as　the　son　of　Hermes；　he　is

speech　or　the　brother　of　speech；　and　that　brother　should　be　like　brother　is

no　marvel。　　But；　as　I　was　saying；　my　dear　Hermogenes；　let　us　get　away　from

the　Gods。



HERMOGENES：　　From　these　sort　of　Gods；　by　all　means；　Socrates。　　But　why

should　we　not　discuss　another　kind　of　Godsthe　sun；　moon；　stars；　earth；

aether；　air；　fire；　water；　the　seasons；　and　the　year？



SOCRATES：　　You　impose　a　great　many　tasks　upon　me。　　Still；　if　you　wish；　I

will　not　refuse。



H