Euthyphro and his disciples will scorn this derivation, and I must find another: shall we identify the soul with the “ordering mind” of Anaxagoras, and say that psuche, quasi phuseche = e phusin echei or ochei?—this might easily be refined into psyche. “That is a more artistic etymology.” After psuche follows soma; this, by a slight permutation, may be either = (1) the “grave” of the soul, or (2) may mean “that by which the soul signifies (semainei) her wishes.” But more probably, the word is Orphic, and simply denotes that the body is the place of ward in which the soul suffers the penalty of sin,—en o sozetai. “I should like to hear some more explanations of the names of the Gods, like that excellent one of Zeus.” The truest names of the Gods are those which they give themselves; but these are unknown to us. Less true are those by which we propitiate them, as men say in prayers, “May he graciously receive any name by which I call him.” And to avoid offence, I should like to let them know beforehand that we are not presuming to enquire about them, but only about the names which they usually bear. Let us begin with Hestia. What did he mean who gave the name Hestia? “That is a very difficult question.” O, my dear Hermogenes, I believe that there was a power of philosophy and talk among the first inventors of names, both in our own and in other languages; for even in foreign words a principle is discernible. Hestia is the same with esia, which is an old form of ousia, and means the first principle of things: this agrees with the fact that to Hestia the first sacrifices are offered. There is also another reading—osia, which implies that “pushing” (othoun) is the first principle of all things. And here I seem to discover a delicate allusion to the flux of Heracleitus—that antediluvian philosopher who cannot walk twice in the same stream; and this flux of his may accomplish yet greater marvels. For the names Cronos and Rhea cannot have been accidental; the giver of them must have known something about the doctrine of Heracleitus. Moreover, there is a remarkable coincidence in the words of Hesiod, when he speaks of Oceanus, “the origin of Gods;” and in the verse of Orpheus, in which he describes Oceanus espousing his sister Tethys. Tethys is nothing more than the name of a spring—to diattomenon kai ethoumenon. Poseidon is posidesmos, the chain of the feet, because you cannot walk on the sea—the epsilon is inserted by way of ornament; or perhaps the name may have been originally polleidon, meaning, that the God knew many things (polla eidos): he may also be the shaker, apo tou seiein,—in this case, pi and delta have been added. Pluto is connected with ploutos, because wealth comes out of the earth; or the word may be a euphemism for Hades, which is usually derived apo tou aeidous, because the God is concerned with the invisible. But the name Hades was really given him from his knowing (eidenai) all good things.