[400a]
to Euthyphro and his followers; for I think they would despise this attempt and would consider it cheap talk. Now see if you like the new one.Hermogenes
I am listening.Socrates
Do you think there is anything which holds and carries the whole nature of the body, so that it lives and moves, except the soul?Hermogenes
No; nothing.Socrates
Well, and do you not believe the doctrine of Anaxagoras, that it is mind or soul which orders and holds the nature of all things?Hermogenes
I do. [400b] Socrates
Then there would be an admirable fitness in calling that power which carries and holds (ἔχει) nature (φύσιν) φυσέχη and this may be refined and pronounced ψυχή.Hermogenes
Certainly; and I think this is a more scientific explanation than the other.Socrates
Yes, it is. But it seems actually absurd that the name was given with such truth.Hermogenes
Now what shall we say about the next word?Socrates
You mean “body” (σῶμα)?Hermogenes
Yes.Socrates
I think this admits of many explanations, if a little, even very little, change is made; for some say it is the tomb (σῆμα) of the soul, [400c] their notion being that the soul is buried in the present life; and again, because by its means the soul gives any signs which it gives, it is for this reason also properly called “sign” (σῆμα). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe (σῶμα) for the soul, until the penalty is paid, and not even a letter needs to be changed. [400d] Hermogenes
I think, Socrates, enough has been said about these words; but might we not consider the names of the gods in the same way in which you were speaking about that of Zeus a few minutes ago, and see what kind of correctness there is in them?Socrates
By Zeus, Hermogenes, we, if we are sensible, must recognize that there is one most excellent kind, since of the gods we know nothing, neither of them nor of their names, whatever they may be, by which they call themselves, for it is clear that they use the true names. But there is a second kind of correctness, [400e] that we call them, as is customary in prayers, by whatever names and patronymics are pleasing to them, since we know no other.
I am listening.Socrates
Do you think there is anything which holds and carries the whole nature of the body, so that it lives and moves, except the soul?Hermogenes
No; nothing.Socrates
Well, and do you not believe the doctrine of Anaxagoras, that it is mind or soul which orders and holds the nature of all things?Hermogenes
I do. [400b] Socrates
Then there would be an admirable fitness in calling that power which carries and holds (ἔχει) nature (φύσιν) φυσέχη and this may be refined and pronounced ψυχή.Hermogenes
Certainly; and I think this is a more scientific explanation than the other.Socrates
Yes, it is. But it seems actually absurd that the name was given with such truth.Hermogenes
Now what shall we say about the next word?Socrates
You mean “body” (σῶμα)?Hermogenes
Yes.Socrates
I think this admits of many explanations, if a little, even very little, change is made; for some say it is the tomb (σῆμα) of the soul, [400c] their notion being that the soul is buried in the present life; and again, because by its means the soul gives any signs which it gives, it is for this reason also properly called “sign” (σῆμα). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe (σῶμα) for the soul, until the penalty is paid, and not even a letter needs to be changed. [400d] Hermogenes
I think, Socrates, enough has been said about these words; but might we not consider the names of the gods in the same way in which you were speaking about that of Zeus a few minutes ago, and see what kind of correctness there is in them?Socrates
By Zeus, Hermogenes, we, if we are sensible, must recognize that there is one most excellent kind, since of the gods we know nothing, neither of them nor of their names, whatever they may be, by which they call themselves, for it is clear that they use the true names. But there is a second kind of correctness, [400e] that we call them, as is customary in prayers, by whatever names and patronymics are pleasing to them, since we know no other.
