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see； expresses rest in the soul； and not motion。 Moreover； words such as
amartia and sumphora； which have a bad sense； viewed in the light of their
etymologies will be the same as sunesis and episteme and other words which
have a good sense （compare omartein； sunienai； epesthai； sumpheresthai）；
and much the same may be said of amathia and akolasia； for amathia may be
explained as e ama theo iontos poreia； and akolasia as e akolouthia tois
pragmasin。 Thus the names which in these instances we find to have the
worst sense； will turn out to be framed on the same principle as those
which have the best。 And any one I believe who would take the trouble
might find many other examples in which the giver of names indicates； not
that things are in motion or progress； but that they are at rest； which is
the opposite of motion。
CRATYLUS： Yes； Socrates； but observe； the greater number express motion。
SOCRATES： What of that； Cratylus？ Are we to count them like votes？ and is
correctness of names the voice of the majority？ Are we to say of whichever
sort there are most； those are the true ones？
CRATYLUS： No； that is not reasonable。
SOCRATES： Certainly not。 But let us have done with this question and
proceed to another； about which I should like to know whether you think
with me。 Were we not lately acknowledging that the first givers of names
in states； both Hellenic and barbarous； were the legislators； and that the
art which gave names was the art of the legislator？
CRATYLUS： Quite true。
SOCRATES： Tell me； then； did the first legislators； who were the givers of
the first names； know or not know the things which they named？
CRATYLUS： They must have known； Socrates。
SOCRATES： Why； yes； friend Cratylus； they could hardly have been ignorant。
CRATYLUS： I should say not。
SOCRATES： Let us return to the point from which we digressed。 You were
saying； if you remember； that he who gave names must have known the things
which he named； are you still of that opinion？
CRATYLUS： I am。
SOCRATES： And would you say that the giver of the first names had also a
knowledge of the things which he named？
CRATYLUS： I should。
SOCRATES： But how could he have learned or discovered things from names if
the primitive names were not yet given？ For； if we are correct in our
view； the only way of learning and discovering things； is either to
discover names for ourselves or to learn them from others。
CRATYLUS： I think that there is a good deal in what you say； Socrates。
SOCRATES： But if things are only to be known through names； how can we
suppose that the givers of names had knowledge； or were legislators before
there were names at all； and therefore before they could have known them？
CRATYLUS： I believe； Socrates； the true account of the matter to be； that
a power more than human gave things their first names； and that the names
which are thus given are necessarily their true names。
SOCRATES： Then how came the giver of the names； if he was an inspired
being or God； to contradict himself？ For were we not saying just now that
he made some names expressive of rest and others of motion？ Were we
mistaken？
CRATYLUS： But I suppose one of the two not to be names at all。
SOCRATES： And which； then； did he make； my good friend； those which are
expressive of rest； or those which are expressive of motion？ This is a
point which； as I said before； cannot be determined by counting them。
CRATYLUS： No； not in that way； Socrates。
SOCRATES： But if this is a battle of names； some of them asserting that
they are like the truth； others contending that THEY are； how or by what
criterion are we to decide between them？ For there are no other names to
which appeal can be made； but obviously recourse must be had to another
standard which； without employing names； will make clear which of the two
are right； and this must be a standard which shows the truth of things。
CRATYLUS： I agree。
SOCRATES： But if that is true； Cratylus； then I suppose that things may be
known without names？
CRATYLUS： Clearly。
SOCRATES： But how would you expect to know them？ What other way can there
be of knowing them； except the true and natural way； through their
affinities； when they are akin to each other； and through themselves？ For
that which is other and different from them must signify something other
and different from them。
CRATYLUS： What you are saying is； I think； true。
SOCRATES： Well； but reflect； have we not several times acknowledged that
names rightly given are the likenesses and images of the things which they
name？
CRATYLUS： Yes。
SOCRATES： Let us suppose that to any extent you please you can learn
things through the medium of names； and suppose also that you can learn
them from the things themselveswhich is likely to be the nobler and
clearer way； to learn of the image； whether the image and the truth of
which the image is the expression have been rightly conceived； or to learn
of the truth whether the truth and the image of it have been duly executed？
CRATYLUS： I should say that we must learn of the truth。
SOCRATES： How real existence is to be studied or discovered is； I suspect；
beyond you and me。 But we may admit so much； that the knowledge of things
is not to be derived from names。 No； they must be studied and investigated
in themselves。
CRATYLUS： Clearly； Socrates。
SOCRATES： There is another point。 I should not like us to be imposed upon
by the appearance of such a multitude of names； all tending in the same
direction。 I myself do not deny that the givers of names did really give
them under the idea that all things were in motion and flux； which was
their sincere but； I think； mistaken opinion。 And having fallen into a
kind of whirlpool themselves； they are carried round； and want to drag us
in after them。 There is a matter； master Cratylus； about which I often
dream； and should like to ask your opinion： Tell me； whether there is or
is not any absolute beauty or good； or any other absolute existence？
CRATYLUS： Certainly； Socrates； I think so。
SOCRATES： Then let us seek the true beauty： not asking whether a face is
fair； or anything of that sort； for all such things appear to be in a flux；
but let us ask whether the true beauty is not always beautiful。
CRATYLUS： Certainly。
SOCRATES： And can we rightly speak of a beauty which is always passing
away； and is first this and then that； must not the same thing be born and
retire and vanish while the word is in our mouths？
CRATYLUS： Undoubtedly。
SOCRATES： Then how can that be a real thing which is never in the same
state？ for obviously things which are the same cannot change while they
remain the same； and if they are always the same and in the same state； and
never depart from their original form； they can never change or be moved