cratylus   

Her. That is very probable, until some more probable notion gets into
your head.
Soc. To prevent that, you had better ask what is the derivation of
Ares.
Her. What is Ares?
Soc. Ares may be called, if you will, from his manhood (arren) and
manliness, or if you please, from his hard and unchangeable nature,
which is the meaning of arratos: the latter is a derivation in every
way appropriate to the God of war.
Her. Very true.
Soc. And now, by the Gods, let us have no more of the Gods, for I am
afraid of them; ask about anything but them, and thou shalt see how
the steeds of Euthyphro can prance.
Her. Only one more God! I should like to know about Hermes, of whom I
am said not to be a true son. Let us make him out, and then I shall
know whether there is any meaning in what Cratylus says.
Soc. I should imagine that the name Hermes has to do with speech, and
signifies that he is the interpreter (ermeneus), or messenger, or
thief, or liar, or bargainer; all that sort of thing has a great deal
to do with language; as I was telling you the word eirein is
expressive of the use of speech, and there is an often-recurring
Homeric word emesato, which means "he contrived"- out of these two
words, eirein and mesasthai, the legislator formed the name of the God
who invented language and speech; and we may imagine him dictating to
us the use of this name: "O my friends," says he to us, "seeing that
he is the contriver of tales or speeches, you may rightly call him
Eirhemes." And this has been improved by us, as we think, into Hermes.
Iris also appears to have been called from the verb "to tell"
(eirein), because she was a messenger.
Her. Then I am very sure that Cratylus was quite right in saying that
I was no true son of Hermes (Ermogenes), for I am not a good hand at
speeches.
Soc. There is also reason, my friend, in Pan being the double-formed
son of Hermes.
Her. How do you make that out?
Soc. You are aware that speech signifies all things (pan), and is
always turning them round and round, and has two forms, true and
false?
Her. Certainly.
Soc. Is not the truth that is in him the smooth or sacred form which
dwells above among the Gods, whereas falsehood dwells among men below,
and is rough like the goat of tragedy; for tales and falsehoods have
generally to do with the tragic or goatish life, and tragedy is the
place of them?
Her. Very true.
Soc. Then surely Pan, who is the declarer of all things (pan) and the
perpetual mover (aei polon) of all things, is rightly called aipolos
(goat-herd), he being the two-formed son of Hermes, smooth in his
upper part, and rough and goatlike in his lower regions. And, as the
son of Hermes, he is speech or the brother of speech, and that brother
should be like brother is no marvel. But, as I was saying, my dear
Hermogenes, let us get away from the Gods.
Her. From these sort of Gods, by all means, Socrates. But why should
we not discuss another kind of Gods- the sun, moon, stars, earth,
aether, air, fire, water, the seasons, and the year?
Soc. You impose a great many tasks upon me. Still, if you wish, I will
not refuse.
Her. You will oblige me.
Soc. How would you have me begin? Shall I take first of all him whom
you mentioned first- the sun?
Her. Very good.
Soc. The origin of the sun will probably be clearer in the Doric form,
for the Dorians call him alios, and this name is given to him because
when he rises he gathers (alizoi) men together or because he is always