SOCRATES: Let us revert to episteme (knowledge) and observe how ambiguous this word is, seeming rather to signify stopping the soul at things than going round with them; and therefore we should leave the beginning as at present, and not reject the epsilon, but make an insertion of an iota instead of an epsilon (not pioteme, but epiisteme). Take another example: bebaion (sure) is clearly the expression of station and position, and not of motion. Again, the word istoria (enquiry) bears upon the face of it the stopping (istanai) of the stream; and the word piston (faithful) certainly indicates cessation of motion; then, again, mneme (memory), as any one may see, expresses rest in the soul, and not motion. Moreover, words such as amartia and sumphora, which have a bad sense, viewed in the light of their etymologies will be the same as sunesis and episteme and other words which have a good sense (compare omartein, sunienai, epesthai, sumpheresthai); and much the same may be said of amathia and akolasia, for amathia may be explained as e ama theo iontos poreia, and akolasia as e akolouthia tois pragmasin. Thus the names which in these instances we find to have the worst sense, will turn out to be framed on the same principle as those which have the best. And any one I believe who would take the trouble might find many other examples in which the giver of names indicates, not that things are in motion or progress, but that they are at rest; which is the opposite of motion. CRATYLUS: Yes, Socrates, but observe; the greater number express motion. SOCRATES: What of that, Cratylus? Are we to count them like votes? and is correctness of names the voice of the majority? Are we to say of whichever sort there are most, those are the true ones? CRATYLUS: No; that is not reasonable. SOCRATES: Certainly not. But let us have done with this question and proceed to another, about which I should like to know whether you think with me. Were we not lately acknowledging that the first givers of names in states, both Hellenic and barbarous, were the legislators, and that the art which gave names was the art of the legislator? CRATYLUS: Quite true. SOCRATES: Tell me, then, did the first legislators, who were the givers of the first names, know or not know the things which they named? CRATYLUS: They must have known, Socrates. SOCRATES: Why, yes, friend Cratylus, they could hardly have been ignorant. CRATYLUS: I should say not. SOCRATES: Let us return to the point from which we digressed. You were saying, if you remember, that he who gave names must have known the things which he named; are you still of that opinion? CRATYLUS: I am. SOCRATES: And would you say that the giver of the first names had also a knowledge of the things which he named? CRATYLUS: I should.