406
Socrates. Even as it is, some have a suspicion of this, because they do not properly regard the force of the name, and therefore they fear it, thinking that it denotes some kind of ruin. But in fact, as was said, the name touches upon all the qualities of the god, as simple, ever-darting, purifying, and accompanying. The Muses and music in general are named, apparently, from μῶσθαι, searching, and philosophy; and Leto from her gentleness, because whatever is asked of her, she is willing (ἐθελήμων). But perhaps her name is Letho, as she is called by many foreigners; and those who call her by that name seem to do so on account of the mild and gentle (λεῖον, Ληθώ) kindness of her character. Artemis appears to get her name from her healthy (ἀρτεμές) and well-ordered nature, and her love of virginity; or perhaps he who named her meant that she is learned in virtue (ἀρετή), or possibly, too, that she hates sexual intercourse (ἄροτον μισεῖ) of man and woman; or he who gave the goddess her name may have given it for any or all of these reasons.
406
Hermogenes. What of Dionysus and Aphrodite?
406
Socrates. You ask great things of me, son of Hipponicus. You see there is both a serious and a facetious account of the form of the name of these deities. You will have to ask others for the serious one; but there is nothing to hinder my giving you the facetious account, for the gods also have a sense of humor. Dionysus, the giver (διδούς) of wine (οἶνος), might be called in jest Didoinysus, and wine, because it makes most drinkers think (οἴεσθαι) they have wit (νοῦς) when they have not, might very justly be called Oeonus (οἰόνους). As for Aphrodite, we need not oppose Hesiod; we can accept his derivation of the name from her birth out of the foam (ἀφροῦ).
406
Hermogenes. But surely you, as an Athenian, will not forget Athena, nor Hephaestus and Ares.
406
Socrates. That is not likely.
406
Hermogenes. No.
406
Socrates. It is easy to tell the reason of one of her two names.
406
Hermogenes. What name?
