Socrates. Well then, this name Hermes seems to me to have to do with speech; he is an interpreter (ἡρμηνεύς) and a messenger, is wily and deceptive in speech, and is oratorical. All this activity is concerned with the power of speech. Now, as I said before, εἴρειν denotes the use of speech; moreover, Homer often uses the word ἐμήσατο, which means contrive. From these two words, then, the lawgiver imposes upon us the name of this god who contrived speech and the use of speech—εἴρεινmeans speak— and tells us: Ye human beings, he who contrived speech (εἴρειν ἐμήσατο) ought to be called Eiremes by you. We, however, have beautified the name, as we imagine, and call him Hermes. Iris also seems to have got her name from εἴρειν, because she is a messenger.

Hermogenes. By Zeus, I believe Cratylus was right in saying I was not Hermogenes; I certainly am no good contriver of speech.

Socrates. And it is reasonable, my friend, that Pan is the double-natured son of Hermes.

Hermogenes. How is that?

Socrates. You know that speech makes all things (πᾶν) known and always makes them circulate and move about, and is twofold, true and false.

Hermogenes. Certainly.

Socrates. Well, the true part is smooth and divine and dwells aloft among the gods, but falsehood dwells below among common men, is rough and like the tragic goatThe chorus of the primitive performances from which tragedy developed appeared as satyrs, clad in goat-skins. Hence the name τραγῳδία (goat-song). The adjective τραγικός may mean either goat-like or tragic. In this passage it has both meanings.; for tales and falsehoods are most at home there, in the tragic life.

Hermogenes. Certainly.

Socrates. Then Pan, who declares and always moves (ἀεὶ πολῶν) all, is rightly called goat-herd (αἰπόλος), being the double-natured son of Hermes, smooth in his upper parts, rough and goat-like in his lower parts. And Pan, if he is the son of Hermes, is either speech or the brother of speech, and that brother resembles brother is not at all surprising. But, as I said, my friend, let us get away from the gods.

Hermogenes. From such gods as those, if you like, Socrates; but why should you not tell of another kind of gods, such as sun, moon, stars, earth, ether, air, fire, water, the seasons, and the year?

Socrates. You are imposing a good many tasks upon me; however, if it will give you pleasure, I am willing.

Hermogenes. It will give me pleasure.

Socrates. What, then, do you wish first? Shall we discuss the sun (Ἥλιος), as you mentioned it first?

Hermogenes. By all means.