420
Socrates. Yes, for I am running the last lap now. But I think I must still explain ἀνάγκη (compulsion) and ἑκούσιον (voluntary) because they naturally come next. Now by the word ἑκούσιον is expressed the yielding (εἶκον) and not opposing, but, as I say, yielding to the motion which is in accordance with the will; but the compulsory (τὸ ἀναγκαῖον) and resistant, being contrary to the will, is associated with error and ignorance; so it is likened to walking through ravines (ἄγκη), because they are hard to traverse, rough, and rugged, and retard motion; the word ἀναγκαῖον may, then, originate in a comparison with progress through a ravine. But let us not cease to use my strength, so long as it lasts and do not you cease from asking questions.
421
Hermogenes. I ask, then, about the greatest and noblest words, truth (ἀλήθεια), falsehood (ψεῦδος), being (τὸ ὄν), and why name, the subject of our whole discourse, has the name ὄνομα.
421
Socrates. Does the word μαίσθαι (search) mean anything to you?
421
Hermogenes. Yes, it means seek.
421
Socrates. The word ὄνομα seems to be a word composed from a sentence signifying this is a being about which our search is. You can recognize that more readily in the adjective ὀνομαστόν, for that says clearly that this is ὄν οὗ μάσμα ἐστίν (being of which the search is). And ἀλήθεια (truth) is like the others; for the divine motion of the universe is, I think, called by this name, ἀλήθεια, because it is a divine wandering θεία ἄλη. But ψεῦδος (falsehood) is the opposite of motion; for once more that which is held back and forced to be quiet is found fault with, and it is compared to slumberers (εὕουσι); but the addition of the psi conceals the meaning of the word. The words τὸ ὄν (being) and οὐσία (existence) agree with ἀληθής with the loss of iota, for they mean going (ἰόν). And οὐκ ὄν (not being) means οὐκ ἰόν (not going), and indeed some people pronounce it so.
