Her. I think that there is something in what you say, Socrates; but I
do not understand the meaning of the name Tethys.
Soc. Well, that is almost self-explained, being only the name of a
spring, a little disguised; for that which is strained and filtered
(diattomenon, ethoumenon) may be likened to a spring, and the name
Tethys is made up of these two words.
Her. The idea is ingenious, Socrates.
Soc. To be sure. But what comes next?- of Zeus we have spoken.
Her. Yes.
Soc. Then let us next take his two brothers, Poseidon and Pluto,
whether the latter is called by that or by his other name.
Her. By all means.
Soc. Poseidon is Posidesmos, the chain of the feet; the original
inventor of the name had been stopped by the watery element in his
walks, and not allowed to go on, and therefore he called the ruler of
this element Poseidon; the e was probably inserted as an ornament.
Yet, perhaps, not so; but the name may have been originally written
with a double l and not with an s, meaning that the God knew many
things (Polla eidos). And perhaps also he being the shaker of the
earth, has been named from shaking (seiein), and then p and d have
been added. Pluto gives wealth (Ploutos), and his name means the giver
of wealth, which comes out of the earth beneath. People in general
appear to imagine that the term Hades is connected with the invisible
(aeides) and so they are led by their fears to call the God Pluto
instead.
Her. And what is the true derivation?
Soc. In spite of the mistakes which are made about the power of this
deity, and the foolish fears which people have of him, such as the
fear of always being with him after death, and of the soul denuded of
the body going to him, my belief is that all is quite consistent, and
that the office and name of the God really correspond.
Her. Why, how is that?
Soc. I will tell you my own opinion; but first, I should like to ask
you which chain does any animal feel to be the stronger? and which
confines him more to the same spot,- desire or necessity?
Her. Desire, Socrates, is stronger far.
Soc. And do you not think that many a one would escape from Hades, if
he did not bind those who depart to him by the strongest of chains?
Her. Assuredly they would.
Soc. And if by the greatest of chains, then by some desire, as I
should certainly infer, and not by necessity?
Her. That is clear.
Soc. And there are many desires?
Her. Yes.
Soc. And therefore by the greatest desire, if the chain is to be the
greatest?
Her. Yes.
Soc. And is any desire stronger than the thought that you will be made
better by associating with another?
Her. Certainly not.
Soc. And is not that the reason, Hermogenes, why no one, who has been
to him, is willing to come back to us? Even the Sirens, like all the
rest of the world, have been laid under his spells. Such a charm, as I
imagine, is the God able to infuse into his words. And, according to
this view, he is the perfect and accomplished Sophist, and the great
benefactor of the inhabitants of the other world; and even to us who
are upon earth he sends from below exceeding blessings. For he has
much more than he wants down there; wherefore he is called Pluto (or
the rich). Note also, that he will have nothing to do with men while
they are in the body, but only when the soul is liberated from the
desires and evils of the body. Now there is a great deal of philosophy
and reflection in that; for in their liberated state he can bind them
with the desire of virtue, but while they are flustered and maddened
by the body, not even father Cronos himself would suffice to keep them