Aphrodite Hermes and the names of the solar companions

Use in the book

After identifying sun, moon, and stars as three of the eight powers, the Athenian calls the fourth and fifth motions approximately equal in speed to the sun, “on the whole” (986e). He then names the sun, the Dawn-bringer, and a third whose own name he cannot give. This initial absence of a name does not prevent him from identifying the third through its common course and, subsequently, Hermes' title. Nor does it mean that the body has no observable identity.

The explanation of the missing names invokes the non-Greek origin of the observations. At 987b the Athenian expressly distinguishes the lack of proper names from the acquisition of gods' titles. The Dawn-bringer is the same body as the Evening Star, and the edition identifies that body as Venus. The phrase about its belonging to Aphrodite “very nearly” having reason, and being particularly fitting for a Syrian lawgiver, joins astronomical identification to a culturally situated act of religious naming. The dialogue does not itself give a detailed history of Syrian cult or explain every step by which a Greek divine title translated a foreign one.

Hermes' body is distinguished relationally: it runs the same course with the sun and with the Dawn-bringer. The supplied note identifies it as Mercury. The stated common speed should not be inflated into a claim that all three occupy the same position, have identical appearances, or move at precisely the same apparent rate at every moment. The qualifications “very nearly” and “on the whole” belong to the original description. Likewise, the statement that one with adequate sense must “lead” the three follows an editorially difficult clause at 986e; it does not securely name a particular leader in an independently specified celestial mechanism.

The interpretive point is inclusion. Bodies whose names are unfamiliar must not therefore be withheld from the common divine family and its honors. Naming supplies an intelligible way for the proposed lawgiver and learner to speak of previously neglected gods.

Places to read

1. 986eἡλίου τ’ εἶναι καὶ ἑωσφόρου — The sun and the Dawn-bringer are named together
2. 986eὡς μὲν ὀνόματι φράζειν οὐκ ἔστιν — The third cannot be declared by its own name
3. 987bἐπωνυμίαν εἰλήφασιν θεῶν — The bodies have taken gods' titles
4. 987bὁ μὲν γὰρ ἑωσφόρος ἕσπερός τε ὢν αὑτὸς — The Dawn-bringer is also the same Evening Star
5. 987bἈφροδίτης; Συρίῳ νομοθέτῃ πρέπον — Aphrodite's designation is fitting for a Syrian lawgiver
6. 987bὁ δ’ ὁμόδρομος ἡλίῳ; σχεδὸν Ἑρμοῦ — The other common-course body is very nearly Hermes'

Translation in this edition

The English distinguishes “names” from “titles,” renders the two appearances as “Dawn-bringer” and “Evening Star,” and identifies Venus and Mercury in the note. It prints the reflexive-looking contracted αὑτός as “the same” in the naming clause, while recording the different manuscript form in the apparatus. The renderings should not be silently replaced by “Venus” and “Mercury” in quotations from the dialogue.

Divine designation of Venus — Ἀφροδίτη (Aphroditē)

Ἀφροδίτη (Aphroditē)

Divine designation of Venus. The genitive assigns the common morning-and-evening body to Aphrodite, fittingly for a Syrian lawgiver. Attested: Ἀφροδίτης (987b). Aphrodite Hermes and the names of the solar companions.

Morning appearance of Venus — ἑωσφόρος (heōsphoros)

ἑωσφόρος (heōsphoros)

Morning appearance of Venus. The solar companion later identified as the same body as the Evening Star; its planetary identity is supplied by the edition's note. Attested: ἑωσφόρου (986e). Aphrodite Hermes and the names of the solar companions.

Evening appearance of Venus — ἕσπερος (hesperos)

ἕσπερος (hesperos)

Evening appearance of Venus. The evening designation refers to the same celestial body as the Dawn-bringer, not another member added to the eight. Attested: ἕσπερός (987b). Aphrodite Hermes and the names of the solar companions.

Divine designation of Mercury — Ἑρμῆς (Hermēs)

Ἑρμῆς (Hermēs)

Divine designation of Mercury. The unnamed common-course body is very nearly Hermes'; the modern planetary identification is supplied in the note. Attested: Ἑρμοῦ (987b). Aphrodite Hermes and the names of the solar companions.

Unavailable proper name — ὄνομα (onoma)

ὄνομα (onoma)

Unavailable proper name. The third solar-related body is initially said to lack a known name although its course and later divine title identify it. Attested: ὀνόματι (986e). Aphrodite Hermes and the names of the solar companions.

Hermes' solar companionship — ὁμόδρομος (homodromos)

ὁμόδρομος (homodromos)

Hermes' solar companionship. The celestial body assigned to Hermes runs the same course with the sun and the Dawn-bringer; this does not assert identical position. Attested: ὁμόδρομος (987b). Aphrodite Hermes and the names of the solar companions.

Cultural fitness of a name — Σύριος (Syrios)

Σύριος (Syrios)

Cultural fitness of a name. The adjective qualifies the lawgiver for whom Aphrodite's designation is particularly fitting. Attested: Συρίῳ (987b). Aphrodite Hermes and the names of the solar companions.

Divine appellation — ἐπωνυμία (epōnymia)

ἐπωνυμία (epōnymia)

Divine appellation. The heavenly bodies have received gods' titles despite lacking their own familiar names; title and name are deliberately distinguished. Attested: ἐπωνυμίαν (987b). Aphrodite Hermes and the names of the solar companions.

The same morning and evening body (contextual phrase)

ὁ μὲν γὰρ ἑωσφόρος ἕσπερός τε ὢν αὑτὸς (987b)

The clause identifies the Dawn-bringer with the Evening Star. Its function is numerical and astronomical: two appearances do not require two additional powers. The edition renders the contracted αὑτός as the same and identifies the body as Venus in its note. Aphrodite Hermes and the names of the solar companions.

Fitting for a Syrian lawgiver (contextual phrase)

καὶ μάλα Συρίῳ νομοθέτῃ πρέπον (987b)

The neuter fitting evaluates the naming statement as a whole, namely the appropriateness of Aphrodite's designation, rather than grammatically describing a masculine star. The phrase locates divine naming culturally without supplying a complete history of Syrian worship. Aphrodite Hermes and the names of the solar companions.