cratylus-第26节
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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。
HERMOGENES： You will oblige me。
SOCRATES： How would you have me begin？ Shall I take first of all him whom
you mentioned firstthe sun？
HERMOGENES： Very good。
SOCRATES： The origin of the sun will probably be clearer in the Doric
form； for the Dorians call him alios； and this name is given to him because
when he rises he gathers （alizoi） men together or because he is always
rolling in his course （aei eilein ion） about the earth； or from aiolein； of
which the meaning is the same as poikillein （to variegate）； because he
variegates the productions of the earth。
HERMOGENES： But what is selene （the moon）？
SOCRATES： That name is rather unfortunate for Anaxagoras。
HERMOGENES： How so？
SOCRATES： The word seems to forestall his recent discovery； that the moon
receives her light from the sun。
HERMOGENES： Why do you say so？
SOCRATES： The two words selas （brightness） and phos （light） have much the
same meaning？
HERMOGENES： Yes。
SOCRATES： This light about the moon is always new （neon） and always old
（enon）； if the disciples of Anaxagoras say truly。 For the sun in his
revolution always adds new light； and there is the old light of the
previous month。
HERMOGENES： Very true。
SOCRATES： The moon is not unfrequently called selanaia。
HERMOGENES： True。
SOCRATES： And as she has a light which is always old and always new （enon
neon aei） she may very properly have the name selaenoneoaeia； and this when
hammered into shape becomes selanaia。
HERMOGENES： A real dithyrambic sort of name that； Socrates。 But what do
you say of the month and the stars？
SOCRATES： Meis （month） is called from meiousthai （to lessen）； because
suffering diminution； the name of astra （stars） seems to be derived from
astrape； which is an improvement on anastrope； signifying the upsetting of
the eyes （anastrephein opa）。
HERMOGENES： What do you say of pur （fire） and udor （water）？
SOCRATES： I am at a loss how to explain pur； either the muse of Euthyphro
has deserted me； or there is some very great difficulty in the word。
Please； however； to note the contrivance which I adopt whenever I am in a
difficulty of this sort。
HERMOGENES： What is it？
SOCRATES： I will tell you； but I should like to know first whether you can
tell me what is the meaning of the pur？
HERMOGENES： Indeed I cannot。
SOCRATES： Shall I tell you what I suspect to be the true explanation of
this and several other words？My belief is that they are of foreign
origin。 For the Hellenes； especially those who were under the dominion of
the barbarians； often borrowed from them。
HERMOGENES： What is the inference？
SOCRATES： Why； you know that any one who seeks to demonstrate the fitness
of these names according to the Hellenic language； and not according to the
language from which the words are derived； is rather likely to be at fault。
HERMOGENES： Yes； certainly。
SOCRATES： Well then； consider whether this pur is not foreign； for the
word is not easily brought into relation with the Hellenic tongue； and the
Phrygians may be observed to have the same word slightly changed； just as
they have udor （water） and kunes （dogs）； and many other words。
HERMOGENES： That is true。
SOCRATES： Any violent interpretations of the words should be avoided； for
something to say about them may easily be found。 And thus I get rid of pur
and udor。 Aer （air）； Hermogenes； may be explained as the element which
raises （airei） things from the earth； or as ever flowing （aei rei）； or
because the flux of the air is wind； and the poets call the winds 'air…
blasts；' （aetai）； he who uses the term may mean； so to speak； air…flux
（aetorroun）； in the sense of wind…flux （pneumatorroun）； and because this
moving wind may be expressed by either term he employs the word air （aer =
aetes rheo）。 Aither （aether） I should interpret as aeitheer； this may be
correctly said； because
