THE COMPLETE WORKS OF PLATO. Plato Читать онлайн книгу.
what the poet means by correctness may be more readily apprehended in that instance: you will remember I dare say the lines to which I refer? (Il.)
HERMOGENES: I do.
SOCRATES: Let me ask you, then, which did Homer think the more correct of the names given to Hector's son—Astyanax or Scamandrius?
HERMOGENES: I do not know.
SOCRATES: How would you answer, if you were asked whether the wise or the unwise are more likely to give correct names?
HERMOGENES: I should say the wise, of course.
SOCRATES: And are the men or the women of a city, taken as a class, the wiser?
HERMOGENES: I should say, the men.
SOCRATES: And Homer, as you know, says that the Trojan men called him Astyanax (king of the city); but if the men called him Astyanax, the other name of Scamandrius could only have been given to him by the women.
HERMOGENES: That may be inferred.
SOCRATES: And must not Homer have imagined the Trojans to be wiser than their wives?
HERMOGENES: To be sure.
SOCRATES: Then he must have thought Astyanax to be a more correct name for the boy than Scamandrius?
HERMOGENES: Clearly.
SOCRATES: And what is the reason of this? Let us consider:—does he not himself suggest a very good reason, when he says,
'For he alone defended their city and long walls'?
This appears to be a good reason for calling the son of the saviour king of the city which his father was saving, as Homer observes.
HERMOGENES: I see.
SOCRATES: Why, Hermogenes, I do not as yet see myself; and do you?
HERMOGENES: No, indeed; not I.
SOCRATES: But tell me, friend, did not Homer himself also give Hector his name?
HERMOGENES: What of that?
SOCRATES: The name appears to me to be very nearly the same as the name of Astyanax—both are Hellenic; and a king (anax) and a holder (ektor) have nearly the same meaning, and are both descriptive of a king; for a man is clearly the holder of that of which he is king; he rules, and owns, and holds it. But, perhaps, you may think that I am talking nonsense; and indeed I believe that I myself did not know what I meant when I imagined that I had found some indication of the opinion of Homer about the correctness of names.
HERMOGENES: I assure you that I think otherwise, and I believe you to be on the right track.
SOCRATES: There is reason, I think, in calling the lion's whelp a lion, and the foal of a horse a horse; I am speaking only of the ordinary course of nature, when an animal produces after his kind, and not of extraordinary births;—if contrary to nature a horse have a calf, then I should not call that a foal but a calf; nor do I call any inhuman birth a man, but only a natural birth. And the same may be said of trees and other things. Do you agree with me?
HERMOGENES: Yes, I agree.
SOCRATES: Very good. But you had better watch me and see that I do not play tricks with you. For on the same principle the son of a king is to be called a king. And whether the syllables of the name are the same or not the same, makes no difference, provided the meaning is retained; nor does the addition or subtraction of a letter make any difference so long as the essence of the thing remains in possession of the name and appears in it.
HERMOGENES: What do you mean?
SOCRATES: A very simple matter. I may illustrate my meaning by the names of letters, which you know are not the same as the letters themselves with the exception of the four epsilon, upsilon, omicron, omega; the names of the rest, whether vowels or consonants, are made up of other letters which we add to them; but so long as we introduce the meaning, and there can be no mistake, the name of the letter is quite correct. Take, for example, the letter beta—the addition of eta, tau, alpha, gives no offence, and does not prevent the whole name from having the value which the legislator intended—so well did he know how to give the letters names.
HERMOGENES: I believe you are right.
SOCRATES: And may not the same be said of a king? a king will often be the son of a king, the good son or the noble son of a good or noble sire; and similarly the offspring of every kind, in the regular course of nature, is like the parent, and therefore has the same name. Yet the syllables may be disguised until they appear different to the ignorant person, and he may not recognize them, although they are the same, just as any one of us would not recognize the same drugs under different disguises of colour and smell, although to the physician, who regards the power of them, they are the same, and he is not put out by the addition; and in like manner the etymologist is not put out by the addition or transposition or subtraction of a letter or two, or indeed by the change of all the letters, for this need not interfere with the meaning. As was just now said, the names of Hector and Astyanax have only one letter alike, which is tau, and yet they have the same meaning. And how little in common with the letters of their names has Archepolis (ruler of the city)—and yet the meaning is the same. And there are many other names which just mean 'king.' Again, there are several names for a general, as, for example, Agis (leader) and Polemarchus (chief in war) and Eupolemus (good warrior); and others which denote a physician, as Iatrocles (famous healer) and Acesimbrotus (curer of mortals); and there are many others which might be cited, differing in their syllables and letters, but having the same meaning. Would you not say so?
HERMOGENES: Yes.
SOCRATES: The same names, then, ought to be assigned to those who follow in the course of nature?
HERMOGENES: Yes.
SOCRATES: And what of those who follow out of the course of nature, and are prodigies? for example, when a good and religious man has an irreligious son, he ought to bear the name not of his father, but of the class to which he belongs, just as in the case which was before supposed of a horse foaling a calf.
HERMOGENES: Quite true.
SOCRATES: Then the irreligious son of a religious father should be called irreligious?
HERMOGENES: Certainly.
SOCRATES: He should not be called Theophilus (beloved of God) or Mnesitheus (mindful of God), or any of these names: if names are correctly given, his should have an opposite meaning.
HERMOGENES: Certainly, Socrates.
SOCRATES: Again, Hermogenes, there is Orestes (the man of the mountains) who appears to be rightly called; whether chance gave the name, or perhaps some poet who meant to express the brutality and fierceness and mountain wildness of his hero's nature.
HERMOGENES: That is very likely, Socrates.
SOCRATES: And his father's name is also according to nature.
HERMOGENES: Clearly.
SOCRATES: Yes, for as his name, so also is his nature; Agamemnon (admirable for remaining) is one who is patient and persevering in the accomplishment of his resolves, and by his virtue crowns them; and his continuance at Troy with all the vast army is a proof of that admirable endurance in him which is signified by the name Agamemnon. I also think that Atreus is rightly called; for his murder of Chrysippus and his exceeding cruelty to Thyestes are damaging and destructive to his reputation—the name is a little altered and disguised so as not to be intelligible to every one, but to the etymologist there is no difficulty in seeing the meaning, for whether you think of him as ateires the stubborn, or as atrestos the fearless, or as ateros the destructive one, the name is perfectly correct in every point of view. And I think that Pelops is also named appropriately; for, as the name implies, he is rightly called Pelops who sees what is near only (o ta pelas oron).
HERMOGENES: How so?
SOCRATES: Because, according to the tradition, he had no forethought or foresight of all the evil which the murder of Myrtilus would entail upon his whole race in remote ages; he saw only what was at hand and immediate, —or