THE COMPLETE WORKS OF PLATO. Plato Читать онлайн книгу.
pelas (near), in his eagerness to win Hippodamia by all means for his bride. Every one would agree that the name of Tantalus is rightly given and in accordance with nature, if the traditions about him are true.
HERMOGENES: And what are the traditions?
SOCRATES: Many terrible misfortunes are said to have happened to him in his life—last of all, came the utter ruin of his country; and after his death he had the stone suspended (talanteia) over his head in the world below—all this agrees wonderfully well with his name. You might imagine that some person who wanted to call him Talantatos (the most weighted down by misfortune), disguised the name by altering it into Tantalus; and into this form, by some accident of tradition, it has actually been transmuted. The name of Zeus, who is his alleged father, has also an excellent meaning, although hard to be understood, because really like a sentence, which is divided into two parts, for some call him Zena, and use the one half, and others who use the other half call him Dia; the two together signify the nature of the God, and the business of a name, as we were saying, is to express the nature. For there is none who is more the author of life to us and to all, than the lord and king of all. Wherefore we are right in calling him Zena and Dia, which are one name, although divided, meaning the God through whom all creatures always have life (di on zen aei pasi tois zosin uparchei). There is an irreverence, at first sight, in calling him son of Cronos (who is a proverb for stupidity), and we might rather expect Zeus to be the child of a mighty intellect. Which is the fact; for this is the meaning of his father's name: Kronos quasi Koros (Choreo, to sweep), not in the sense of a youth, but signifying to chatharon chai acheraton tou 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 names—that 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