Hermogenes. I think, Socrates, you are right; let us do as you say. [401b]
Socrates. Shall we, then, begin with Hestia, according to custom?
Hermogenes. That is the proper thing.
Socrates. Then what would you say the man had in mind who gave Hestia her name?
Hermogenes. By Zeus, I think that is no more easy question than the other.
Socrates. At any rate, my dear Hermogenes, the first men who gave names were no ordinary persons, but high thinkers and great talkers.
Hermogenes. What then?
Socrates. I am sure the names were given by men of that kind; and if foreign names are examined, [401c] the meaning of each of them is equally evident. Take, for instance, that which we call οὐσία (reality, essence); some people call it ἐσσία, and still others ὠσία. First, then, in connection with the second of these forms, it is reasonable that the essence of things be called Hestia; and moreover, because we ourselves say of that which partakes of reality “it is,” (ἔστιν), the name Hestia would be correct in this connection also; for apparently we also called οὐσία (reality) ἐσσία in ancient times. And besides, if you consider it in connection with sacrifices, [401d] you would come to the conclusion that those who established them understood the name in that way; for those who called the essence of things ἐσσία would naturally sacrifice to Hestia first of all the gods. Those on the other hand, who say ὠσία would agree, well enough with Heracleitus that all things move and nothing remains still. So they would say the cause and ruler of things was the pushing power (ὠθοῦν), wherefore it had been rightly named ὠσία. But enough of this, considering that we know nothing. [401e] After Hestia it is right to consider Rhea and Cronus. The name of Cronus, however, has already been discussed. But perhaps I am talking nonsense.
Hermogenes. Why, Socrates?
Socrates. My friend, I have thought of a swarm of wisdom.
Hermogenes. What is it?