good notion; and, to prevent any other getting into our heads, let us go on to Ares. He is the manly one (arren), or the unchangeable one (arratos). Enough of the Gods; for, by the Gods, I am afraid of them; but if you suggest other words, you will see how the horses of Euthyphro prance. “Only one more God; tell me about my godfather Hermes.” He is ermeneus, the messenger or cheater or thief or bargainer; or o eirein momenos, that is, eiremes or ermes—the speaker or contriver of speeches. “Well said Cratylus, then, that I am no son of Hermes.” Pan, as the son of Hermes, is speech or the brother of speech, and is called Pan because speech indicates everything—o pan menuon. He has two forms, a true and a false; and is in the upper part smooth, and in the lower part shaggy. He is the goat of Tragedy, in which there are plenty of falsehoods. “Will you go on to the elements—sun, moon, stars, earth, aether, air, fire, water, seasons, years?” Very good: and which shall I take first? Let us begin with elios, or the sun. The Doric form elios helps us to see that he is so called because at his rising he gathers (alizei) men together, or because he rolls about (eilei) the earth, or because he variegates (aiolei = poikillei) the earth. Selene is an anticipation of Anaxagoras, being a contraction of selaenoneoaeia, the light (selas) which is ever old and new, and which, as Anaxagoras says, is borrowed from the sun; the name was harmonized into selanaia, a form which is still in use. “That is a true dithyrambic name.” Meis is so called apo tou meiousthai, from suffering diminution, and astron is from astrape (lightning), which is an improvement of anastrope, that which turns the eyes inside out. “How do you explain pur n udor?” I suspect that pur, which, like udor n kuon, is found in Phrygian, is a foreign word; for the Hellenes have borrowed much from the barbarians, and I always resort to this theory of a foreign origin when I am at a loss. Aer may be explained, oti airei ta apo tes ges; or, oti aei rei; or, oti pneuma ex autou ginetai (compare the poetic word aetai). So aither quasi aeitheer oti aei thei peri ton aera: ge, gaia quasi genneteira (compare the Homeric form gegaasi); ora (with an omega), or, according to the old Attic form ora (with an omicron), is derived apo tou orizein, because it divides the year; eniautos and etos are the same thought—o en eauto etazon, cut into two parts, en eauto and etazon, like di on ze into Dios and Zenos.