ad of deon; if you convert the
epsilon into an iota after the old fashion, this word will then agree
with other words meaning good; for dion, not deon, signifies the good,
and is a term of praise; and the author of names has not contradicted
himself, but in all these various appellations, deon (obligatory),
ophelimon (advantageous), lusiteloun (profitable), kerdaleon (gainful),
agathon (good), sumpheron (expedient), euporon (plenteous), the same
conception is implied of the ordering or all-pervading principle which
is praised, and the restraining and binding principle which is censured.
And this is further illustrated by the word zemiodes (hurtful), which if
the zeta is only changed into delta as in the ancient language, becomes
demiodes; and this name, as you will perceive, is given to that which
binds motion (dounti ion).

HERMOGENES: What do you say of edone (pleasure), lupe (pain), epithumia
(desire), and the like, Socrates?

SOCRATES: I do not think, Hermogenes, that there is any great difficulty
about them--edone is e (eta) onesis, the action which tends to
advantage; and the original form may be supposed to have been eone, but
this has been altered by the insertion of the delta. Lupe appears to be
derived from the relaxation (luein) which the body feels when in sorrow;
ania (trouble) is the hindrance of motion (alpha and ienai); algedon
(distress), if I am not mistaken, is a foreign word, which is derived
from aleinos (grievous); odune (grief) is called from the putting on
(endusis) sorrow; in achthedon (vexation) 'the word too labours,' as
any one may see; chara (joy) is the very expression of the fluency and
diffusion of the soul (cheo); terpsis (delight) is so called from the
pleasure creeping (erpon) through the soul, which may be likened to a
breath (pnoe) and is properly erpnoun, but has been altered by time into
terpnon; eupherosune (cheerfulness) and epithumia explain themselves;
the former, which ought to be eupherosune and has been changed
euphrosune, is named, as every one may see, from the soul moving
(pheresthai) in harmony with nature; epithumia is really e epi ton
thumon iousa dunamis, the power which enters into the soul; thumos
(passion) is called from the rushing (thuseos) and boiling of the soul;
imeros (desire) denotes the stream (rous) which most draws the soul dia
ten esin tes roes--because flowing with desire (iemenos), and expresses
a longing after things and violent attraction of the sou