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this longing of the soul； for the original name was neoesis； and not
noesis； but eta took the place of a double epsilon。 The word sophrosune is
the salvation （soteria） of that wisdom （phronesis） which we were just now
considering。 Epioteme （knowledge） is akin to this； and indicates that the
soul which is good for anything follows （epetai） the motion of things；
neither anticipating them nor falling behind them； wherefore the word
should rather be read as epistemene； inserting epsilon nu。 Sunesis
（understanding） may be regarded in like manner as a kind of conclusion； the
word is derived from sunienai （to go along with）； and； like epistasthai （to
know）； implies the progression of the soul in company with the nature of
things。 Sophia （wisdom） is very dark； and appears not to be of native
growth； the meaning is； touching the motion or stream of things。 You must
remember that the poets； when they speak of the commencement of any rapid
motion； often use the word esuthe （he rushed）； and there was a famous
Lacedaemonian who was named Sous （Rush）； for by this word the
Lacedaemonians signify rapid motion； and the touching （epaphe） of motion is
expressed by sophia； for all things are supposed to be in motion。 Good
（agathon） is the name which is given to the admirable （agasto） in nature；
for； although all things move； still there are degrees of motion； some are
swifter； some slower； but there are some things which are admirable for
their swiftness； and this admirable part of nature is called agathon。
Dikaiosune （justice） is clearly dikaiou sunesis （understanding of the
just）； but the actual word dikaion is more difficult： men are only agreed
to a certain extent about justice； and then they begin to disagree。 For
those who suppose all things to be in motion conceive the greater part of
nature to be a mere receptacle； and they say that there is a penetrating
power which passes through all this； and is the instrument of creation in
all； and is the subtlest and swiftest element； for if it were not the
subtlest； and a power which none can keep out； and also the swiftest；
passing by other things as if they were standing still； it could not
penetrate through the moving universe。 And this element； which
superintends all things and pierces （diaion） all； is rightly called
dikaion； the letter k is only added for the sake of euphony。 Thus far； as
I was saying； there is a general agreement about the nature of justice； but
I； Hermogenes； being an enthusiastic disciple； have been told in a mystery
that the justice of which I am speaking is also the cause of the world：
now a cause is that because of which anything is created； and some one
comes and whispers in my ear that justice is rightly so called because
partaking of the nature of the cause； and I begin； after hearing what he
has said； to interrogate him gently： 'Well； my excellent friend；' say I；
'but if all this be true； I still want to know what is justice。' Thereupon
they think that I ask tiresome questions； and am leaping over the barriers；
and have been already sufficiently answered； and they try to satisfy me
with one derivation after another； and at length they quarrel。 For one of
them says that justice is the sun； and that he only is the piercing
（diaionta） and burning （kaonta） element which is the guardian of nature。
And when I joyfully repeat this beautiful notion； I am answered by the
satirical remark； 'What； is there no justice in the world when the sun is
down？' And when I earnestly beg my questioner to tell me his own honest
opinion； he says； 'Fire in the abstract'； but this is not very
intelligible。 Another says； 'No； not fire in the abstract； but the
abstraction of heat in the fire。' Another man professes to laugh at all
this； and says； as Anaxagoras says； that justice is mind； for mind； as they
say； has absolute power； and mixes with nothing； and orders all things； and
passes through all things。 At last； my friend； I find myself in far
greater perplexity about the nature of justice than I was before I began to
learn。 But still I am of opinion that the name； which has led me into this
digression； was given to justice for the reasons which I have mentioned。
HERMOGENES： I think； Socrates； that you are not improvising now； you must
have heard this from some one else。
SOCRATES： And not the rest？
HERMOGENES： Hardly。
SOCRATES： Well； then； let me go on in the hope of making you believe in
the originality of the rest。 What remains after justice？ I do not think
that we have as yet discussed courage （andreia）；injustice （adikia）； which
is obviously nothing more than a hindrance to the penetrating principle
（diaiontos）； need not be considered。 Well； then； the name of andreia seems
to imply a battle；this battle is in the world of existence； and according
to the doctrine of flux is only the counterflux （enantia rhon）： if you
extract the delta from andreia； the name at once signifies the thing； and
you may clearly understand that andreia is not the stream opposed to every
stream； but only to that which is contrary to justice； for otherwise
courage would not have been praised。 The words arren （male） and aner （man）
also contain a similar allusion to the same principle of the upward flux
（te ano rhon）。 Gune （woman） I suspect to be the same word as goun （birth）：
thelu （female） appears to be partly derived from thele （the teat）； because
the teat is like rain； and makes things flourish （tethelenai）。
HERMOGENES： That is surely probable。
SOCRATES： Yes； and the very word thallein （to flourish） seems to figure
the growth of youth； which is swift and sudden ever。 And this is expressed
by the legislator in the name； which is a compound of thein （running）； and
allesthai （leaping）。 Pray observe how I gallop away when I get on smooth
ground。 There are a good many names generally thought to be of importance；
which have still to be explained。
HERMOGENES： True。
SOCRATES： There is the meaning of the word techne （art）； for example。
HERMOGENES： Very true。
SOCRATES： That may be identified with echonoe； and expresses the
possession of mind： you have only to take away the tau and insert two
omichrons； one between the chi and nu； and another between the nu and eta。
HERMOGENES： That is a very shabby etymology。
SOCRATES： Yes； my dear friend； but then you know that the original names
have been long ago buried and disguised by people sticking on and stripping
off letters for the sake of euphony； and twisting and bedizening them in
all sorts of ways： and time too may have had a share in the change。 Take；
for example； the word katoptron； why is the letter rho inserted？ This must
surely be the addition of some one who cares nothing about the truth； but
thinks only of putting the mouth into shape。 And the additions are often
such that at last no human being can possibly make out the original meaning
of the word。 Another example is the word sphigx；