7. Δαίμονες — ὅτι φρόνιμοι καὶ δαήμονες ἦσαν, δαίμονας αὐτοὺς ὠνόμασεν (Hesiod) (p. 398 B).
8. Ἤρως — either from ἔρως, as one sprung from the union of Gods with human females: or from ἐρωτᾷν or εἴρειν, — from oral or rhetorical attributes, as being ῥήτορες καὶ ἐρωτητικοί (p. 398 D).
9. Δίφιλος — Διῒ φίλος (p. 399 B).
10. Ἄνθρωπος — ὁ ἀναθρῶν ἃ ὄπωπεν (p. 399 C).
11. Ψυχὴ — a double derivation is proposed: first, τὸ ἀνάψυχον, next, a second, i.e. ψυχὴ = φυσέχη, ἢ φύσιν ὀχεῖ καὶ ἔχει, which second is declared to be τεχνικώτερον, and the former to be ridiculous (pp. 399 E, 400 A-B).
12. Σῶμα = τὸ σῆμα τῆς φυχῆς, because the soul is buried in the body. Or σῶμα, that is, preserved or guarded, by the body as by an exterior wall, in order that it may expiate wrongs of a preceding life (p. 400 C).
13. The first imposer of names was a philosopher who followed the theory of Herakleitus — perpetual flux of everything. Pursuant to this theory he gave to various Gods the names Kronos, Rhea, Tethys, &c., all signifying flux (p. 402 A-D).
14. Various derivations of the names Poseidon, Hades or Pluto, Persephonê or Pherrephatta, &c., are given (pp. 404-405); also of Apollo, so as to fit on to the four functions of the last-named God, μουσική, μαντική, ἰατρική, τοξική (p. 405).
15. Μοῦσα — μουσικὴ, from μῶσθαι (recognised in Liddell and Scott from μάω p. 406 A). Ἀφροδίτη from ἀφροῦ γένεσιν, the Hesiodic derivation (p. 406 B-D).
16. Ἀὴρ — ὅτι αἴρει τὰ ἀπὸ τῆς γῆς — ἢ ὅτι ἀεὶ ῥεῖ — ἢ ὅτι πνεῦμα ἐξ αὐτοῦ γίγνεται ῥέοντος — quasi ἀητόῤῥουν. Αἰθὴρ — ὅτι ἀεὶ θεῖ περὶ τὸν ἀέρα ῥέων (p. 410 B).