CRATYLUS by Plato - Complete text

Part 1 Page 23

Soc. 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 of kind 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.

Her. I think, Socrates, that you are quite right, and I would like to do as you say.

Soc. Shall we begin, then, with Hestia, according to custom?

Her. Yes, that will be very proper.

Soc. What may we suppose him to have meant who gave the name Hestia? Her. That is another and certainly a most difficult question.

Soc. My dear Hermogenes, the first imposers of names must surely have been considerable persons; they were philosophers, and had a good deal to say.

Her. Well, and what of them?

Soc. 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.

Her. Why, Socrates?

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Plato : CRATYLUS

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