HERMOGENES: Very true.
SOCRATES: And the legislator, whether he be h.e.l.lene or barbarian, is not therefore to be deemed by you a worse legislator, provided he gives the true and proper form of the name in whatever syllables; this or that country makes no matter.
HERMOGENES: Quite true.
SOCRATES: But who then is to determine whether the proper form is given to the shuttle, whatever sort of wood may be used? the carpenter who makes, or the weaver who is to use them?
HERMOGENES: I should say, he who is to use them, Socrates.
SOCRATES: And who uses the work of the lyre-maker? Will not he be the man who knows how to direct what is being done, and who will know also whether the work is being well done or not?
HERMOGENES: Certainly.
SOCRATES: And who is he?
HERMOGENES: The player of the lyre.
SOCRATES: And who will direct the shipwright?
HERMOGENES: The pilot.
SOCRATES: And who will be best able to direct the legislator in his work, and will know whether the work is well done, in this or any other country? Will not the user be the man?
HERMOGENES: Yes.
SOCRATES: And this is he who knows how to ask questions?
HERMOGENES: Yes.
SOCRATES: And how to answer them?
HERMOGENES: Yes.
SOCRATES: And him who knows how to ask and answer you would call a dialectician?
HERMOGENES: Yes; that would be his name.
SOCRATES: Then the work of the carpenter is to make a rudder, and the pilot has to direct him, if the rudder is to be well made.
HERMOGENES: True.
SOCRATES: And the work of the legislator is to give names, and the dialectician must be his director if the names are to be rightly given?
HERMOGENES: That is true.
SOCRATES: Then, Hermogenes, I should say that this giving of names can be no such light matter as you fancy, or the work of light or chance persons; and Cratylus is right in saying that things have names by nature, and that not every man is an artificer of names, but he only who looks to the name which each thing by nature has, and is able to express the true forms of things in letters and syllables.
HERMOGENES: I cannot answer you, Socrates; but I find a difficulty in changing my opinion all in a moment, and I think that I should be more readily persuaded, if you would show me what this is which you term the natural fitness of names.
SOCRATES: My good Hermogenes, I have none to show. Was I not telling you just now (but you have forgotten), that I knew nothing, and proposing to share the enquiry with you? But now that you and I have talked over the matter, a step has been gained; for we have discovered that names have by nature a truth, and that not every man knows how to give a thing a name.
HERMOGENES: Very good.
SOCRATES: And what is the nature of this truth or correctness of names?
That, if you care to know, is the next question.
HERMOGENES: Certainly, I care to know.
SOCRATES: Then reflect.
HERMOGENES: How shall I reflect?
SOCRATES: The true way is to have the a.s.sistance of those who know, and you must pay them well both in money and in thanks; these are the Sophists, of whom your brother, Callias, has--rather dearly--bought the reputation of wisdom. But you have not yet come into your inheritance, and therefore you had better go to him, and beg and entreat him to tell you what he has learnt from Protagoras about the fitness of names.
HERMOGENES: But how inconsistent should I be, if, whilst repudiating Protagoras and his truth ("Truth" was the t.i.tle of the book of Protagoras; compare Theaet.), I were to attach any value to what he and his book affirm!
SOCRATES: Then if you despise him, you must learn of Homer and the poets.
HERMOGENES: And where does Homer say anything about names, and what does he say?
SOCRATES: He often speaks of them; notably and n.o.bly in the places where he distinguishes the different names which G.o.ds and men give to the same things. Does he not in these pa.s.sages make a remarkable statement about the correctness of names? For the G.o.ds must clearly be supposed to call things by their right and natural names; do you not think so?
HERMOGENES: Why, of course they call them rightly, if they call them at all. But to what are you referring?
SOCRATES: Do you not know what he says about the river in Troy who had a single combat with Hephaestus?
"Whom," as he says, "the G.o.ds call Xanthus, and men call Scamander."
HERMOGENES: I remember.
SOCRATES: Well, and about this river--to know that he ought to be called Xanthus and not Scamander--is not that a solemn lesson? Or about the bird which, as he says,
"The G.o.ds call Chalcis, and men Cymindis:"
to be taught how much more correct the name Chalcis is than the name Cymindis--do you deem that a light matter? Or about Batieia and Myrina?
(Compare Il. "The hill which men call Batieia and the immortals the tomb of the sportive Myrina.") And there are many other observations of the same kind in Homer and other poets. Now, I think that this is beyond the understanding of you and me; but the names of Scamandrius and Astyanax, which he affirms to have been the names of Hector"s son, are more within the range of human faculties, as I am disposed to think; and what the poet means by correctness may be more readily apprehended in that instance: you will remember I dare say the lines to which I refer? (Il.)
HERMOGENES: I do.
SOCRATES: Let me ask you, then, which did Homer think the more correct of the names given to Hector"s son--Astyanax or Scamandrius?
HERMOGENES: I do not know.
SOCRATES: How would you answer, if you were asked whether the wise or the unwise are more likely to give correct names?
HERMOGENES: I should say the wise, of course.
SOCRATES: And are the men or the women of a city, taken as a cla.s.s, the wiser?