Платон - Cratylus

'You make surprising progress.' True; I am run away with, and am not even yet at my utmost speed. 'I should like very much to hear your account of the virtues. What principle of correctness is there in those charming words, wisdom, understanding, justice, and the rest?' To explain all that will be a serious business; still, as I have put on the lion's skin, appearances must be maintained. My opinion is, that primitive men were like some modern philosophers, who, by always going round in their search after the nature of things, become dizzy; and this phenomenon, which was really in themselves, they imagined to take place in the external world. You have no doubt remarked, that the doctrine of the universal flux, or generation of things, is indicated in names. 'No, I never did.' Phronesis is only phoras kai rou noesis, or perhaps phoras onesis, and in any case is connected with pheresthai; gnome is gones skepsis kai nomesis; noesis is neou or gignomenon esis; the word neos implies that creation is always going on – the original form was neoesis; sophrosune is soteria phroneseos; episteme is e epomene tois pragmasin – the faculty which keeps close, neither anticipating nor lagging behind; sunesis is equivalent to sunienai, sumporeuesthai ten psuche, and is a kind of conclusion – sullogismos tis, akin therefore in idea to episteme; sophia is very difficult, and has a foreign look – the meaning is, touching the motion or stream of things, and may be illustrated by the poetical esuthe and the Lacedaemonian proper name Sous, or Rush; agathon is ro agaston en te tachuteti, – for all things are in motion, and some are swifter than others: dikaiosune is clearly e tou dikaiou sunesis. The word dikaion is more troublesome, and appears to mean the subtle penetrating power which, as the lovers of motion say, preserves all things, and is the cause of all things, quasi diaion going through – the letter kappa being inserted for the sake of euphony. This is a great mystery which has been confided to me; but when I ask for an explanation I am thought obtrusive, and another derivation is proposed to me. Justice is said to be o kaion, or the sun; and when I joyfully repeat this beautiful notion, I am answered, 'What, is there no justice when the sun is down?' And when I entreat my questioner to tell me his own opinion, he replies, that justice is fire in the abstract, or heat in the abstract; which is not very intelligible. Others laugh at such notions, and say with Anaxagoras, that justice is the ordering mind. 'I think that some one must have told you this.' And not the rest? Let me proceed then, in the hope of proving to you my originality. Andreia is quasi anpeia quasi e ano roe, the stream which flows upwards, and is opposed to injustice, which clearly hinders the principle of penetration; arren and aner have a similar derivation; gune is the same as gone; thelu is derived apo tes theles, because the teat makes things flourish (tethelenai), and the word thallein itself implies increase of youth, which is swift and sudden ever (thein and allesthai). I am getting over the ground fast: but much has still to be explained. There is techne, for instance. This, by an aphaeresis of tau and an epenthesis of omicron in two places, may be identified with echonoe, and signifies 'that which has mind.'

'A very poor etymology.' Yes; but you must remember that all language is in process of change; letters are taken in and put out for the sake of euphony, and time is also a great alterer of words. For example, what business has the letter rho in the word katoptron, or the letter sigma in the word sphigx? The additions are often such that it is impossible to make out the original word; and yet, if you may put in and pull out, as you like, any name is equally good for any object. The fact is, that great dictators of literature like yourself should observe the rules of moderation. 'I will do my best.' But do not be too much of a precisian, or you will paralyze me. If you will let me add mechane, apo tou mekous, which means polu, and anein, I shall be at the summit of my powers, from which elevation I will examine the two words kakia and arete. The first is easily explained in accordance with what has preceded; for all things being in a flux, kakia is to kakos ion. This derivation is illustrated by the word deilia, which ought to have come after andreia, and may be regarded as o lian desmos tes psuches, just as aporia signifies an impediment to motion (from alpha not, and poreuesthai to go), and arete is euporia, which is the opposite of this – the everflowing (aei reousa or aeireite), or the eligible, quasi airete. You will think that I am inventing, but I say that if kakia is right, then arete is also right. But what is kakon? That is a very obscure word, to which I can only apply my old notion and declare that kakon is a foreign word. Next, let us proceed to kalon, aischron. The latter is doubtless contracted from aeischoroun, quasi aei ischon roun. The inventor of words being a patron of the flux, was a great enemy to stagnation. Kalon is to kaloun ta pragmata – this is mind (nous or dianoia); which is also the principle of beauty; and which doing the works of beauty, is therefore rightly called the beautiful. The meaning of sumpheron is explained by previous examples; – like episteme, signifying that the soul moves in harmony with the world (sumphora, sumpheronta). Kerdos is to pasi kerannumenon – that which mingles with all things: lusiteloun is equivalent to to tes phoras luon to telos, and is not to be taken in the vulgar sense of gainful, but rather in that of swift, being the principle which makes motion immortal and unceasing; ophelimon is apo tou ophellein – that which gives increase: this word, which is Homeric, is of foreign origin. Blaberon is to blamton or boulomenon aptein tou rou – that which injures or seeks to bind the stream. The proper word would be boulapteroun, but this is too much of a mouthful – like a prelude on the flute in honour of Athene. The word zemiodes is difficult; great changes, as I was saying, have been made in words, and even a small change will alter their meaning very much. The word deon is one of these disguised words. You know that according to the old pronunciation, which is especially affected by the women, who are great conservatives, iota and delta were used where we should now use eta and zeta: for example, what we now call emera was formerly called imera; and this shows the meaning of the word to have been 'the desired one coming after night,' and not, as is often supposed, 'that which makes things gentle' (emera). So again, zugon is duogon, quasi desis duein eis agogen – (the binding of two together for the purpose of drawing.) Deon, as ordinarily written, has an evil sense, signifying the chain (desmos) or hindrance of motion; but in its ancient form dion is expressive of good, quasi diion, that which penetrates or goes through all. Zemiodes is really demiodes, and means that which binds motion (dounti to ion): edone is e pros ten onrsin teinousa praxis – the delta is an insertion: lupe is derived apo tes dialuseos tou somatos: ania is from alpha and ienai, to go: algedon is a foreign word, and is so called apo tou algeinou: odune is apo tes enduseos tes lupes: achthedon is in its very sound a burden: chapa expresses the flow of soul: terpsis is apo tou terpnou, and terpnon is properly erpnon, because the sensation of pleasure is likened to a breath (pnoe) which creeps (erpei) through the soul: euphrosune is named from pheresthai, because the soul moves in harmony with nature: epithumia is e epi ton thumon iousa dunamis: thumos is apo tes thuseos tes psuches: imeros – oti eimenos pei e psuche: pothos, the desire which is in another place, allothi pou: eros was anciently esros, and so called because it flows into (esrei) the soul from without: doxa is e dioxis tou eidenai, or expresses the shooting from a bow (toxon). The latter etymology is confirmed by the words boulesthai, boule, aboulia, which all have to do with shooting (bole): and similarly oiesis is nothing but the movement (oisis) of the soul towards essence. Ekousion is to eikon – the yielding – anagke is e an agke iousa, the passage through ravines which impede motion: aletheia is theia ale, divine motion. Pseudos is the opposite of this, implying the principle of constraint and forced repose, which is expressed under the figure of sleep, to eudon; the psi is an addition. Onoma, a name, affirms the real existence of that which is sought after – on ou masma estin. On and ousia are only ion with an iota broken off; and ouk on is ouk ion. 'And what are ion, reon, doun?' One way of explaining them has been already suggested – they may be of foreign origin; and possibly this is the true answer. But mere antiquity may often prevent our recognizing words, after all the complications which they have undergone; and we must remember that however far we carry back our analysis some ultimate elements or roots will remain which can be no further analyzed. For example; the word agathos was supposed by us to be a compound of agastos and thoos, and probably thoos may be further resolvable. But if we take a word of which no further resolution seems attainable, we may fairly conclude that we have reached one of these original elements, and the truth of such a word must be tested by some new method. Will you help me in the search?