SOCRATES: Why yes, the end I now dedicate to God, not, however, until I have explained anagke (necessity), which ought to come next, and ekousion (the voluntary). Ekousion is certainly the yielding (eikon) and unresisting—the notion implied is yielding and not opposing, yielding, as I was just now saying, to that motion which is in accordance with our will; but the necessary and resistant being contrary to our will, implies error and ignorance; the idea is taken from walking through a ravine which is impassable, and rugged, and overgrown, and impedes motion—and this is the derivation of the word anagkaion (necessary) an agke ion, going through a ravine. But while my strength lasts let us persevere, and I hope that you will persevere with your questions. HERMOGENES: Well, then, let me ask about the greatest and noblest, such as aletheia (truth) and pseudos (falsehood) and on (being), not forgetting to enquire why the word onoma (name), which is the theme of our discussion, has this name of onoma. SOCRATES: You know the word maiesthai (to seek)? HERMOGENES: Yes;—meaning the same as zetein (to enquire). SOCRATES: The word onoma seems to be a compressed sentence, signifying on ou zetema (being for which there is a search); as is still more obvious in onomaston (notable), which states in so many words that real existence is that for which there is a seeking (on ou masma); aletheia is also an agglomeration of theia ale (divine wandering), implying the divine motion of existence; pseudos (falsehood) is the opposite of motion; here is another ill name given by the legislator to stagnation and forced inaction, which he compares to sleep (eudein); but the original meaning of the word is disguised by the addition of psi; on and ousia are ion with an iota broken off; this agrees with the true principle, for being (on) is also moving (ion), and the same may be said of not being, which is likewise called not going (oukion or ouki on = ouk ion). HERMOGENES: You have hammered away at them manfully; but suppose that some one were to say to you, what is the word ion, and what are reon and doun?—show me their fitness. SOCRATES: You mean to say, how should I answer him? HERMOGENES: Yes. SOCRATES: One way of giving the appearance of an answer has been already suggested. HERMOGENES: What way? SOCRATES: To say that names which we do not understand are of foreign origin; and this is very likely the right answer, and something of this kind may be true of them; but also the original forms of words may have been lost in the lapse of ages; names have been so twisted in all manner of ways, that I should not be surprised if the old language when compared with that now in use would appear to us to be a barbarous tongue. HERMOGENES: Very likely.