sôma, "body," is the same as sêma, "tomb"—meaning the grave in which our soul is buried, or perhaps kept safe, as in a prison, till the last penalty is paid. So also Pluto is the same as Plutus, and means the giver of riches, for all wealth comes from the world below, where he is king. It is true that we use his name as a euphemism for Hades, but we do so wrongly, for there is really nothing terrible connected with that word. It does not mean the awful "unseen" world, as people think; but Pluto is called Hades because he knows (eidenai) all goodness and beauty, and thus binds all who come to him by the strongest chains—stronger than those of Father Time himself. And so these other awful names, such as Persephatta and Apollo, have really nothing terrible about them, if you examine their derivation. But Socrates will have no more discussion about the gods—he is "afraid of them."
"Only one more god," pleads Hermogenes. "I should like to know about Hermes, of whom I am said not to be a true son. Let us make him out, and then I shall know if there is anything in what Cratylus says."
"I should imagine," says Socrates, "that the name Hermes has to do with speech, and signifies that he is the interpreter, or messenger, or thief, or liar, or bargainer;—language has a great deal to say to all that sort of thing; and, as I was telling you, the word eirein is expressive of the use of speech, and we have improved eiremês into Hermes."
"Then I am very sure," says Hermogenes, in a tone of conviction, "that Cratylus was quite right in saying that I was no true son of Hermes, for I am not a good hand at speeches."—J.
