Cratylus

Socrates. I think it would be clearer if we were to use the Doric form of the name. The Dorians call it Ἅλιος. Now ἅλιος might be derived from collecting (ἁλίζειν) men when he rises, or because he always turns (ἀεὶ εἱλεῖν) about the earth in his course, or because he variegates the products of the earth, for variegate is identical with αἰολλεῖν.

Hermogenes. And what of the moon, Selene?

Socrates. That name appears to put Anaxagoras in an uncomfortable position.

Hermogenes. How so?

Socrates. Why, it seems to have anticipated by many years the recent doctrine of Anaxagoras, that the moon receives its light from the sun.

Hermogenes. How is that?

Socrates.Σέλας (gleam) and φῶς (light) are the same thing.

Hermogenes. Yes.

Socrates. Now the light is always new and old about the moon, if the Anaxagoreans are right; for they say the sun, in its continuous course about the moon, always sheds new light upon it, and the light of the previous month persists.

Hermogenes. Certainly.

Socrates. The moon is often called Σελαναία.

Hermogenes. Certainly.

Socrates. Because it has always a new and old gleam (σέλα νέον τε καὶ ἕνον) the very most fitting name for it would be Σελαενονεοάεια, which has been compressed into Σελαναία.

Hermogenes. That is a regular opera bouffe name, Socrates. But what have you to say of the month (μήν) and the stars?

Socrates. The word month (μείς) would be properly pronounced μείης, from μειοῦσθαι, to grow less, and I think the stars (ἄστερα) get their name from ἀστραπή (lightning). But ἀστραπή, because it turns our eyes upwards (τὰ ὦπα ἀναστρέθει), would be called ἀναστρωπή, which is now pronounced more prettily ἀστραπή.

Hermogenes. And what of πῦρ (fire) and ὕδωρ (water)?

Socrates.Πῦρ is too much for me. It must be that either the muse of Euthyphro has deserted me or this is a very difficult word. Now just note the contrivance I introduce in all cases like this which are too much for me.

Hermogenes. What contrivance?

Socrates. I will tell you. Answer me; can you tell the reason of the word πῦρ?

Hermogenes. Not I, by Zeus.

Socrates. See what I suspect about it. I know that many Greeks, especially those who are subject to the barbarians, have adopted many foreign words.

Hermogenes. What of that?

Socrates. If we should try to demonstrate the fitness of those words in accordance with the Greek language, and not in accordance with the language from which they are derived, you know we should get into trouble.

Hermogenes. Naturally.

Socrates. Well, this word πῦρ is probably foreign; for it is difficult to connect it with the Greek language, and besides, the Phrygians have the same word, only slightly altered. The same is the case with ὕδωρ (water), κύων (dog), and many other words.

Hermogenes. Yes, that is true.

Socrates. So we must not propose forced explanations of these words, though something might be said about them. I therefore set aside πῦρ and ὕδωρ in this way. But is air called ἀήρ because it raises (αἴρει) things from the earth, or because it is always flowing (ἀεὶ ῥεῖ), or because wind arises from its flow? The poets call the winds ἀήτας, blasts. Perhaps the poet means to say air-flow (ἀητόρρουν), as he might say wind-flow (πνευματόρρουν). The word αἴθηρ (ether) I understand in this way: because it always runs and flows about the air (ἀεὶ θεῖ περὶ τὸν ἀέρα ῥέον), it may properly be called ἀειθεήρα. The word γῆ (earth) shows the meaning better in the form γαῖα; for γαῖα is a correct word for mother, as Homer says, for he uses γεγάασιν to mean γεγενῆσθαι (be born). Well, now what came next?

Hermogenes. The seasons, Socrates, and the two words for year.

Socrates. The word ὧραι (seasons) should be pronounced in the old Attic fashion, ὅραι, if you wish to know the probable meaning; ΗΟΡΑΙ exist to divide winters and summers and winds and the fruits of the earth; and since they divide (ὁρίζουσι), they would rightly be called ὅραι. The two words for year, ἐνιαυτός and ἔτος, are really one. For that which brings to light within itself the plants and animals, each in its turn, and examines them, is called by some ἐνιαυτός, because of its activity within itself (ἐν ἑαυτῷ), and by others ἔτος, because it examines (ἐτάζει), just as we saw before that the name of Zeus was divided and some said Δία and others Ζῆνα. The whole phrase is that which examines within itself (τὸ ἐν ἁυτῷ ἐτάζον), and this one phrase is divided in speech so that the two words ἐνιαυτός and ἔτος are formed from one phrase.

Hermogenes. Truly, Socrates, you are going ahead at a great rate.

Socrates. Yes, I fancy I am already far along on the road of wisdom.

Hermogenes. I am sure you are.

Socrates. You will be surer presently.