In general this god is the better, as both Plato
and Aristotle conceive. The creative and conserving
element of Nature moves toward him and toward
existence while the annihilating and destructive
moves away from him towards non-existence. For
this reason they call Isis by a name derived from
‘hastening’ (hiemai) with understanding,1 or being
borne onward (pheromai), since she is an animate and
intelligent movement; for the name is not a foreign
name, but, just as all the gods have a name in
common2 derived from two words, ‘visible’ (theaton)
and ‘rushing’ (theon), in the same way this goddess,
from her understanding3 and her movement, we call
Isis and the Egyptians call her Isis. So also Plato4
says that the men of ancient times made clear the
meaning of ‘essence’ (ousia) by calling it ‘sense’
(ista). So also he speaks of the intelligence and
understanding as being a carrying and movement
of mind hasting and being carried onward; and also
comprehension and good and virtue they attribute
to those things which are ever flowing and in rapid
motion, just as again, on the other hand, by means of
antithetical names they vilified evil: for example, that
which hinders and binds fast and holds and checks
[p. 145]
Nature from hasting and going they called baseness,
or ‘ill-going’ (kak-ia), and helplessness or ‘difficulty of going’ (apor-ia), and cowardice or ‘fear of
going’ (deil-ia), and distress or ‘not going’ (an-ia).5
1 Cf. 351 f, supra.
2 Cf. Plato, Cratylus, 397 d.
3 Cf. 351 f, supra.
4 Ibid. 401 c.
5 Cf. 376 d, infra. It is impossible to reproduce these fanciful derivations in an English translation. Most of them may be found in Plato, Cratylus, 401 c-415 e. Note that Plutarch would connect the abstract suffix -ία with the shorter stem of εἶμι ‘go.’