CRATYLUS by Plato - Complete text

Part 1 Page 30

Soc. That is a graver matter, and there, my friend, the modern interpreters of Homer may, I think, assist in explaining the view of the ancients. For most of these in their explanations of the poet, assert that he meant by Athene "mind" (nous) and "intelligence" (dianoia), and the maker of names appears to have had a singular notion about her; and indeed calls her by a still higher title, "divine intelligence" (Thou noesis), as though he would say: This is she who has the mind of God (Theonoa); - using a as a dialectical variety e, and taking away i and s. Perhaps, however, the name Theonoe may mean "she who knows divine things" (Theia noousa) better than others. Nor shall we be far wrong in supposing that the author of it wished to identify this Goddess with moral intelligence (en ethei noesin), and therefore gave her the name ethonoe; which, however, either he or his successors have altered into what they thought a nicer form, and called her Athene.

Her. But what do you say of Hephaestus?

Soc. Speak you of the princely lord of light (Phaeos istora)?

Her. Surely.

Soc. Ephaistos is Phaistos, and has added the e by attraction; that is obvious to anybody.

Her. That is very probable, until some more probable notion gets into your head.

Soc. To prevent that, you had better ask what is the derivation of Ares.

Her. What is Ares?

Soc. Ares may be called, if you will, from his manhood (arren) and manliness, or if you please, from his hard and unchangeable nature, which is the meaning of arratos: the latter is a derivation in every way appropriate to the God of war.

Her. Very true.

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Plato : CRATYLUS

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