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Hermogenes replies that this is the only way in which he can conceive that
names are correct； and he appeals to the practice of different nations； and
of the different Hellenic tribes； in confirmation of his view。 Socrates
asks； whether the things differ as the words which represent them differ：
Are we to maintain with Protagoras； that what appears is？ Hermogenes has
always been puzzled about this； but acknowledges； when he is pressed by
Socrates； that there are a few very good men in the world； and a great many
very bad； and the very good are the wise； and the very bad are the foolish；
and this is not mere appearance but reality。 Nor is he disposed to say
with Euthydemus； that all things equally and always belong to all men； in
that case； again； there would be no distinction between bad and good men。
But then； the only remaining possibility is； that all things have their
several distinct natures； and are independent of our notions about them。
And not only things； but actions； have distinct natures； and are done by
different processes。 There is a natural way of cutting or burning； and a
natural instrument with which men cut or burn； and any other way will
fail；this is true of all actions。 And speaking is a kind of action； and
naming is a kind of speaking； and we must name according to a natural
process； and with a proper instrument。 We cut with a knife； we pierce with
an awl； we weave with a shuttle； we name with a name。 And as a shuttle
separates the warp from the woof； so a name distinguishes the natures of
things。 The weaver will use the shuttle well；that is； like a weaver； and
the teacher will use the name well；that is； like a teacher。 The shuttle
will be made by the carpenter； the awl by the smith or skilled person。 But
who makes a name？ Does not the law give names； and does not the teacher
receive them from the legislator？ He is the skilled person who makes them；
and of all skilled workmen he is the rarest。 But how does the carpenter
make or repair the shuttle； and to what will he look？ Will he not look at
the ideal which he has in his mind？ And as the different kinds of work
differ； so ought the instruments which make them to differ。 The several
kinds of shuttles ought to answer in material and form to the several kinds
of webs。 And the legislator ought to know the different materials and
forms of which names are made in Hellas and other countries。 But who is to
be the judge of the proper form？ The judge of shuttles is the weaver who
uses them； the judge of lyres is the player of the lyre； the judge of ships
is the pilot。 And will not the judge who is able to direct the legislator
in his work of naming； be he who knows how to use the nameshe who can ask
and answer questionsin short； the dialectician？ The pilot directs the
carpenter how to make the rudder； and the dialectician directs the
legislator how he is to impose names； for to express the ideal forms of
things in syllables and letters is not the easy task； Hermogenes； which you
imagine。
'I should be more readily persuaded； if you would show me this natural
correctness of names。'
Indeed I cannot； but I see that you have advanced； for you now admit that
there is a correctness of names； and that not every one can give a name。
But what is the nature of this correctness or truth； you must learn from
the Sophists； of whom your brother Callias has bought his reputation for
wisdom rather dearly； and since they require to be paid； you； having no
money； had better learn from him at second…hand。 'Well； but I have just
given up Protagoras； and I should be inconsistent in going to learn of
him。' Then if you reject him you may learn of the poets； and in particular
of Homer； who distinguishes the names given by Gods and men to the same
things； as in the verse about the river God who fought with Hephaestus；
'whom the Gods call Xanthus； and men call Scamander；' or in the lines in
which he mentions the bird which the Gods call 'Chalcis；' and men
'Cymindis；' or the hill which men call 'Batieia；' and the Gods 'Myrinna's
Tomb。' Here is an important lesson； for the Gods must of course be right
in their use of names。 And this is not the only truth about philology
which may be learnt from Homer。 Does he not say that Hector's son had two
names
'Hector called him Scamandrius； but the others Astyanax'？
Now； if the men called him Astyanax； is it not probable that the other name
was conferred by the women？ And which are more likely to be rightthe
wiser or the less wise； the men or the women？ Homer evidently agreed with
the men： and of the name given by them he offers an explanation；the boy
was called Astyanax （'king of the city'）； because his father saved the
city。 The names Astyanax and Hector； moreover； are really the same；the
one means a king； and the other is 'a holder or possessor。' For as the
lion's whelp may be called a lion； or the horse's foal a foal； so the son
of a king may be called a king。 But if the horse had produced a calf； then
that would be called a calf。 Whether the syllables of a name are the same
or not makes no difference； provided the meaning is retained。 For example；
the names of letters； whether vowels or consonants； do not correspond to
their sounds； with the exception of epsilon； upsilon； omicron； omega。 The
name Beta has three letters added to the soundand yet this does not alter
the sense of the word； or prevent the whole name having the value which the
legislator intended。 And the same may be said of a king and the son of a
king； who like other animals resemble each other in the course of nature；
the words by which they are signified may be disguised； and yet amid
differences of sound the etymologist may recognise the same notion； just as
the physician recognises the power of the same drugs under different
disguises of colour and smell。 Hector and Astyanax have only one letter
alike； but they have the same meaning； and Agis （leader） is altogether
different in sound from Polemarchus （chief in war）； or Eupolemus （good
warrior）； but the two words present the same idea of leader or general；
like the words Iatrocles and Acesimbrotus； which equally denote a
physician。 The son succeeds the father as the foal succeeds the horse； but
when； out of the course of nature； a prodigy occurs； and the offspring no
longer resembles the parent； then the names no longer agree。 This may be
illustrated by the case of Agamemnon and his son Orestes； of whom the
former has a name significant of his patience at the siege of Troy； while
the name of the latter indicates his savage； man…of…the…mountain nature。
Atreus again； for his murder of Chrysippus； and his cruelty to Thyestes； is
rightly named Atreus； which； to the eye of the etymologist； is ateros
（destructive）； ateires （stubborn）； atreotos （fearless）； and Pelops is o ta
pelas oron （he who sees what is near only）； because in his eagerness to win
Hippodamia； he was unconscious of the remoter conseq