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until the penalty is paid； according to this view； not even a letter of the
word need be changed。
HERMOGENES： I think； Socrates； that we have said enough of this class of
words。 But have we any more explanations of the names of the Gods； like
that which you were giving of Zeus？ I should like to know whether any
similar principle of correctness is to be applied to them。
SOCRATES： Yes； indeed； Hermogenes； and there is one excellent principle
which； as men of sense； we must acknowledge；that of the Gods we know
nothing； either of their natures or of the names which they give
themselves； but we are sure that the names by which they call themselves；
whatever they may be； are true。 And this is the best of all principles；
and the next best is to say； as in prayers； that we will call them by any
sort or kind of names or patronymics which they like； because we do not
know of any other。 That also； I think； is a very good custom； and one
which I should much wish to observe。 Let us； then； if you please； in the
first place announce to them that we are not enquiring about them； we do
not presume that we are able to do so； but we are enquiring about the
meaning of men in giving them these names；in this there can be small
blame。
HERMOGENES： I think； Socrates； that you are quite right； and I would like
to do as you say。
SOCRATES： Shall we begin； then； with Hestia； according to custom？
HERMOGENES： Yes； that will be very proper。
SOCRATES： What may we suppose him to have meant who gave the name Hestia？
HERMOGENES： That is another and certainly a most difficult question。
SOCRATES： My dear Hermogenes； the first imposers of names must surely have
been considerable persons； they were philosophers； and had a good deal to
say。
HERMOGENES： Well； and what of them？
SOCRATES： They are the men to whom I should attribute the imposition of
names。 Even in foreign names； if you analyze them； a meaning is still
discernible。 For example； that which we term ousia is by some called esia；
and by others again osia。 Now that the essence of things should be called
estia； which is akin to the first of these （esia = estia）； is rational
enough。 And there is reason in the Athenians calling that estia which
participates in ousia。 For in ancient times we too seem to have said esia
for ousia； and this you may note to have been the idea of those who
appointed that sacrifices should be first offered to estia； which was
natural enough if they meant that estia was the essence of things。 Those
again who read osia seem to have inclined to the opinion of Heracleitus；
that all things flow and nothing stands； with them the pushing principle
（othoun） is the cause and ruling power of all things； and is therefore
rightly called osia。 Enough of this； which is all that we who know nothing
can affirm。 Next in order after Hestia we ought to consider Rhea and
Cronos； although the name of Cronos has been already discussed。 But I dare
say that I am talking great nonsense。
HERMOGENES： Why； Socrates？
SOCRATES： My good friend； I have discovered a hive of wisdom。
HERMOGENES： Of what nature？
SOCRATES： Well； rather ridiculous； and yet plausible。
HERMOGENES： How plausible？
SOCRATES： I fancy to myself Heracleitus repeating wise traditions of
antiquity as old as the days of Cronos and Rhea； and of which Homer also
spoke。
HERMOGENES： How do you mean？
SOCRATES： Heracleitus is supposed to say that all things are in motion and
nothing at rest； he compares them to the stream of a river； and says that
you cannot go into the same water twice。
HERMOGENES： That is true。
SOCRATES： Well； then； how can we avoid inferring that he who gave the
names of Cronos and Rhea to the ancestors of the Gods； agreed pretty much
in the doctrine of Heracleitus？ Is the giving of the names of streams to
both of them purely accidental？ Compare the line in which Homer； and； as I
believe； Hesiod also； tells of
'Ocean； the origin of Gods； and mother Tethys （Il。the line is not found
in the extant works of Hesiod。）。'
And again； Orpheus says； that
'The fair river of Ocean was the first to marry； and he espoused his sister
Tethys； who was his mother's daughter。'
You see that this is a remarkable coincidence； and all in the direction of
Heracleitus。
HERMOGENES： I think that there is something in what you say； Socrates； but
I do not understand the meaning of the name Tethys。
SOCRATES： Well； that is almost self…explained； being only the name of a
spring； a little disguised； for that which is strained and filtered
（diattomenon； ethoumenon） may be likened to a spring； and the name Tethys
is made up of these two words。
HERMOGENES： The idea is ingenious； Socrates。
SOCRATES： To be sure。 But what comes next？of Zeus we have spoken。
HERMOGENES： Yes。
SOCRATES： Then let us next take his two brothers； Poseidon and Pluto；
whether the latter is called by that or by his other name。
HERMOGENES： By all means。
SOCRATES： Poseidon is Posidesmos； the chain of the feet； the original
inventor of the name had been stopped by the watery element in his walks；
and not allowed to go on； and therefore he called the ruler of this element
Poseidon； the epsilon was probably inserted as an ornament。 Yet； perhaps；
not so； but the name may have been originally written with a double lamda
and not with a sigma； meaning that the God knew many things （Polla eidos）。
And perhaps also he being the shaker of the earth； has been named from
shaking （seiein）； and then pi and delta have been added。 Pluto gives
wealth （Ploutos）； and his name means the giver of wealth； which comes out
of the earth beneath。 People in general appear to imagine that the term
Hades is connected with the invisible （aeides） and so they are led by their
fears to call the God Pluto instead。
HERMOGENES： And what is the true derivation？
SOCRATES： In spite of the mistakes which are made about the power of this
deity； and the foolish fears which people have of him； such as the fear of
always being with him after death； and of the soul denuded of the body
going to him （compare Rep。）； my belief is that all is quite consistent； and
that the office and name of the God really correspond。
HERMOGENES： Why； how is that？
SOCRATES： I will tell you my own opinion； but first； I should like to ask
you which chain does any animal feel to be the stronger？ and which confines
him more to the same spot；desire or necessity？
HERMOGENES： Desire； Socrates； is stronger far。
SOCRATES： And do you not think that many a one would escape from Hades； if
he did not bind those who depart to him by the strongest of chains？
HERMOGENES： Assuredly they would。
SOCRATES： And if by the greatest of chains； then by some desire； as I
should certainly infer； and not by necessity？
HERMOGENES： That is clear。
SOCRA