Hermes

For other uses, see Hermes (disambiguation).

Hermes
Messenger of the gods
God of trade, thieves, travelers, sports, athletes, and border crossings, guide to the Underworld

Hermes Ingenui (Vatican Museums). Roman copy of the 2nd century BC after a Greek original of the 5th century BC. Hermes wears his usual attributes: kerykeion, kithara, petasus (round hat), traveller's cloak and winged temples.
Symbol talaria, caduceus, tortoise, lyre and rooster
Consort Merope, Aphrodite, Dryope, Peitho, Hecate(wife)
Parents Zeus and Maia
Siblings Ares, Athena, Apollo, Artemis, Aphrodite, Dionysus, Hebe, Heracles, Helen of Troy, Hephaestus, Perseus, Minos, the Muses, the Graces
Children Pan, Hermaphroditus, Tyche, Abderus, Autolycus, and Angelia
Roman equivalent Mercury

Hermes (/ˈhɜrmiːz/; Greek: Ἑρμῆς) is an Olympian god in Greek religion and mythology, son of Zeus and the Pleiad Maia. He is second youngest of the Olympian gods.

Hermes is a god of transitions and boundaries. He is quick and cunning, and moves freely between the worlds of the mortal and divine, as emissary and messenger of the gods,[1] intercessor between mortals and the divine, and conductor of souls into the afterlife. He is protector and patron of travelers, herdsmen, thieves,[2] orators and wit, literature and poets, athletics and sports, invention and trade.[3] In some myths he is a trickster, and outwits other gods for his own satisfaction or the sake of humankind. His attributes and symbols include the herma, the rooster and the tortoise, purse or pouch, winged sandals, winged cap, and his main symbol is the herald's staff, the Greek kerykeion or Latin caduceus which consisted of two snakes wrapped around a winged staff.[4]

In the Roman adaptation of the Greek pantheon (see interpretatio romana), Hermes is identified with the Roman god Mercury,[5] who, though inherited from the Etruscans, developed many similar characteristics, such as being the patron of commerce.

Etymology

The earliest form of the name Hermes is the Mycenaean Greek *hermāhās,[6] written 𐀁𐀔𐁀 e-ma-a2 (e-ma-ha) in the Linear B syllabic script.[7] Most scholars derive "Hermes" from Greek ἕρμα herma,[8] "prop,[9] heap of stones, boundary marker", from which the word hermai ("boundary markers dedicated to Hermes as a god of travelers") also derives.[10] The etymology of ἕρμα itself is unknown (probably not an Indo-European word).[6] R. S. P. Beekes rejects the connection with herma and suggests a Pre-Greek origin.[6]

The words Hermes and hermeneutics both have the same root, this being hermeneus.[11]

I should imagine that the name Hermes has to do with speech, and signifies that he is the interpreter (ermeneus)
—Socrates in Plato - Cratylus[12]

Plato offers a Socratic folk-etymology for Hermes's name, deriving it from the divine messenger's reliance on eirein (the power of speech).[13] Scholarly speculation that "Hermes" derives from a more primitive form meaning "one cairn" is disputed.[14] In Greek a lucky find is a hermaion.

It is also suggested that Hermes is cognate of the Vedic Sarama.[15][16]

Mythology

Early Greek sources

Hermes with his mother Maia. Detail of the side B of an Attic red-figure belly-amphora, c. 500 BC.
Kriophoros Hermes (which takes the lamb), late-Roman copy of Greek original from the 5th century BC. Barracco Museum, Rome

Homer and Hesiod

Homer and Hesiod portrayed Hermes as the author of skilled or deceptive acts, and also as a benefactor of mortals. In the Iliad he was called "the bringer of good luck," "guide and guardian" and "excellent in all the tricks." He was a divine ally of the Greeks against the Trojans. However, he did protect Priam when he went to the Greek camp to retrieve the body of his son Hector, and he accompanies them back to Troy.[17]

He also rescued Ares from a brazen vessel where he had been imprisoned by Otus and Ephialtes. In the Odyssey he helped his great-grand son, the protagonist, Odysseus, informing him about the fate of his companions, who were turned into animals by the power of Circe, and instructed him to protect himself by chewing a magic herb; he also told Calypso Zeus' order for her to free the same hero from her island to continue his journey back home. When Odysseus killed the suitors of his wife, Hermes led their souls to Hades.[18] In The Works and Days, when Zeus ordered Hephaestus to create Pandora to disgrace humanity by punishing the act of Prometheus giving fire to man, every god gave her a gift, and Hermes's gift was lies and seductive words, and a dubious character. Then he was instructed to take her as wife to Epimetheus.[19]

Aeschylus

Aeschylus wrote in The Eumenides that Hermes helped Orestes kill Clytemnestra under a false identity and other stratagems,[2] and also said that he was the god of searches, and those who seek things lost or stolen.[20] In Philoctetes, Sophocles invokes Hermes when Odysseus needs to convince Philoctetes to join the Trojan War on the side of the Greeks, and in Euripides' Rhesus Hermes helps Dolon spy on the Greek navy.[2]

Aesop

Aesop featured him in several of his fables, as ruler of the gate of prophetic dreams, as the god of athletes, of edible roots, and of hospitality. He also said that Hermes had assigned each person his share of intelligence.[21]

The hymn to Hermes

The hymn to Hermes[22] invokes him as the one "of many shifts (polytropos), blandly cunning, a robber, a cattle driver, a bringer of dreams, a watcher by night, a thief at the gates, one who was soon to show forth wonderful deeds among the deathless gods."[23] Hermes, as an inventor of fire,[24] is a parallel of the Titan Prometheus. In addition to the lyre, Hermes was believed to have invented many types of racing and the sports of wrestling and boxing, and therefore was a patron of athletes.[25]

translations

In 1820 Shelley translated this hymn.[26]

HG. Evelyn-White' (d.1924) translation,published 1914, is used on the Perseus Project.[27]

Hellenistic Greek sources

Several writers of the Hellenistic period expanded the list of Hermes's achievements. Callimachus said that Hermes disguised himself as a cyclops to scare the Oceanides and was disobedient to his mother.[28] One of the Orphic Hymns Khthonios is dedicated to Hermes, indicating that he was also a god of the underworld. Aeschylus had called him by this epithet several times.[29] Another is the Orphic Hymn to Hermes, where his association with the athletic games held in tone is mystic.[30]

Phlegon of Tralles said he was invoked to ward off ghosts,[31] and Pseudo-Apollodorus reported several events involving Hermes. He participated in the Gigantomachy in defense of Olympus; was given the task of bringing baby Dionysus to be cared for by Ino and Athamas and later by nymphs of Asia, followed Hera, Athena and Aphrodite in a beauty contest; favored the young Hercules by giving him a sword when he finished his education and lent his sandals to Perseus.[32] The Thracian princes identified him with their god Zalmoxis, considering his ancestor.[33]

Anyte of Tegea of the 3rd century BC,[34] in translation by R Aldington, wrote:[35]

I Hermes stand here at the crossroads by the wind beaten orchard, near the hoary grey coast; and I keep a resting place for weary men. And the cool stainless spring gushes out.

called Hermes of the Ways after the patronage of travellers.[36][37]

Epithets of Hermes

Kriophoros

In ancient Greek cult, kriophoros (Greek: κριοφόρος) or criophorus, the "ram-bearer," is a figure that commemorates the solemn sacrifice of a ram. It becomes an epithet of Hermes: Hermes Kriophoros

Main article: Kriophoros

Argeiphontes

Hermes's epithet Ἀργειφόντης Argeiphontes (Latin: Argicida), meaning "Argus-slayer",[38][39] recalls his slaying of the hundred-eyed giant Argus Panoptes, who was watching over the heifer-nymph Io in the sanctuary of Queen Hera herself in Argos. Hermes placed a charm on Argus's eyes with the caduceus to cause the giant to sleep, after this he slew the giant.[8] Argus' eyes were then put into the tail of the peacock, symbol of the goddess Hera.

Messenger and guide

... Oh mighty messenger of the gods of the upper and lower worlds ... (Aeschylus).[42]

Explicitly, at least in sources of classical writings, of Euripides Electra and Iphigenia in Aulis[43] and in Epictetus Discourses.[44] According to Blackwood's Edinburgh magazine (1849) the chief office of the God was as messenger.[45]

Sarpedon’s body carried by Hypnos and Thanatos (Sleep and Death), while Hermes watches. Side A of the so-called “Euphronios krater”, Attic red-figured calyx-krater signed by Euxitheos (potter) and Euphronios (painter), ca. 515 BC.

The messenger divine and herald of the Gods, he wears the gifts from his father, the Petasus and Talaria ...[46]

and also

the factor of travelling or motion with or without others with respect to the physical landscape, or the landscape of the soul , is the core attribute of the god as messenger and guide[51][52][53]

Trade

So-called "Logios Hermes" (Hermes Orator). Marble, Roman copy from the late 1st century BC - early 2nd century AD after a Greek original of the 5th century BC.

Dolios

No cult to Hermes Dolios existed in Attica,of this Athens being the capital, and so this form of Hermes seems to have existed in speech only.[58][59]

The god is ambiguous.[60]

According to prominent folklorist Yeleazar Meletinsky, Hermes is a deified trickster.[61] - god (or patron guidance[62]) and master[63] of thieves ("a plunderer, a cattle-raider, a night-watching" - in Homers' Hymns[64])... and deception (Euripides)[65] and (possibly evil) tricks and trickeries,[66][56][67][68] crafty (from lit. god of craft[69]), the cheat,[70] god of stealth[71] because his stealthiness is always used to benevolent ends, Homer deemed the god:[72]

friendliest to man

and cunning,[73] (see also, to act secretively as kleptein, in reference - EL Wheeler), of treachery,[74] the schemer,[75] wily,[76] was worshipped at Pellene [Pausanias, vii. 27, 1]),[77] and invoked through Odysseus.[78]

(As the ways of gain are not always the ways of honesty and straightforwardness, Hermes obtains a bad character and an in-moral (amoral [ed.]) cult as Dolios)
—[79]

Hermes is amoral[80] like a baby.[81] although Zeus sent Hermes as a teacher to humanity to teach them knowledge of and value of justice and to improve inter-personal relationships ("bonding between mortals").[82]

Considered to have a mastery of rhetorical persuasion and special pleading, the god typically has nocturnal modus operandi.[83][84] Hermes knows the boundaries and crosses the borders of them to confuse their definition.[85]

The meaning of the word chicane is part to trick.[86][87][88]

Thief

In the Lang translation of Homer' Hymn to Hermes, the god after being born is described as a robber and a captain of raiders, a thief of the gates.[89][90]

According to the late Jungian psychotherapist López-Pedraza, everything Hermes thieves, he later sacrifices to the gods.[91]

patron of thieves

Autolykus received his skills as the greatest of thieves due to sacrificing to Hermes as his patron.[92]

Additional

Other epithets included:

Worship and cult

Statue of Hermes wearing the petasos, a voyager's cloak, the caduceus and a purse. Roman copy after a Greek original (Vatican Museums).

Prior to being known as Hermes, Frothingham thought the god to have existed as a snake-god.[106] Angelo (1997) thinks Hermes to be based on the Thoth archetype.[107] The absorbing ("combining") of the attributes of Hermes to Thoth developed after the time of Homer amongst Greek and Roman; Herodotus was the first to identify the Greek god with the Egyptian (Hermopolis), Plutarch and Diodorus also, although Plato thought the gods to be dis-similar (Friedlander 1992).[108][109]

A cult was established in Greece in remote regions, likely making him a god of nature, farmers, and shepherds. It is also possible that since the beginning he has been a deity with shamanic attributes linked to divination, reconciliation, magic, sacrifices, and initiation and contact with other planes of existence, a role of mediator between the worlds of the visible and invisible.[110]

During the 3rd century BC, a communication between Petosiris (a priest) to King Nechopso, probably written in Alexandria c. 150 BC, states Hermes is the teacher of all secret wisdoms available to knowing by the experience of religious ecstasy.[47][111][112]

Due to his constant mobility, he was considered the god of commerce and social intercourse, the wealth brought in business, especially sudden or unexpected enrichment, travel, roads and crossroads, borders and boundary conditions or transient, the changes from the threshold, agreements and contracts, friendship, hospitality, sexual intercourse, games, data, the draw, good luck, the sacrifices and the sacrificial animals, flocks and shepherds and the fertility of land and cattle. In addition to serving as messenger to Zeus, Hermes carried the souls of the dead to Hades, and directed the dreams sent by Zeus to mortals.[113][114][115]

Temples

One of the oldest places of worship for Hermes was Mount Cyllene in Arcadia, where the myth says that he was born. Tradition says that his first temple was built by Lycaon. From there the cult would have been taken to Athens, and then radiate to the whole of Greece, according to Smith, and his temples and statues became extremely numerous.[113] Lucian of Samosata said he saw the temples of Hermes everywhere.[116]

In many places, temples were consecrated in conjunction with Aphrodite, as in Attica, Arcadia, Crete, Samos and in Magna Graecia. Several ex-votos found in his temples revealed his role as initiator of young adulthood, among them soldiers and hunters, since war and certain forms of hunting were seen as ceremonial initiatory ordeals. This function of Hermes explains why some images in temples and other vessels show him as a teenager. As a patron of the gym and fighting, Hermes had statues in gyms and he was also worshiped in the sanctuary of the Twelve Gods in Olympia, where Greeks celebrated the Olympic Games. His statue was held there on an altar dedicated to him and Apollo together.[117] A temple within the Aventine was consecrated in 495 BC.[118][119]

Symbols of Hermes were the palm tree, turtle, rooster, goat, the number four, several kinds of fish, incense. Sacrifices involved honey, cakes, pigs, goats, and lambs. In the sanctuary of Hermes Promakhos in Tanagra is a strawberry tree under which it was believed he had created,[120] and in the hills Phene ran three sources that were sacred to him, because he believed that they had been bathed at birth.

Festival

Hermes's feast was the special Hermaea was celebrated with sacrifices to the god and with athletics and gymnastics, possibly having been established in the 6th century BC, but no documentation on the festival before the 4th century BC survives. However, Plato said that Socrates attended a Hermaea. Of all the festivals involving Greek games, these were the most like initiations because participation in them was restricted to young boys and excluded adults.[121]

Hermai/Herms

Main article: Herma
This circular Pyxis or box depicts two scenes. The one shown presents Hermes awarding the golden apple of the Hesperides to Aphrodite, whom he has selected as the most beautiful of the goddesses.[122] The Walters Art Museum.

In Ancient Greece, Hermes was a phallic god of boundaries. His name, in the form herma, was applied to a wayside marker pile of stones; each traveller added a stone to the pile. In the 6th century BCE, Hipparchos, the son of Pisistratus, replaced the cairns that marked the midway point between each village deme at the central agora of Athens with a square or rectangular pillar of stone or bronze topped by a bust of Hermes with a beard. An erect phallus rose from the base. In the more primitive Mount Kyllini or Cyllenian herms, the standing stone or wooden pillar was simply a carved phallus. In Athens, herms were placed outside houses for good luck. "That a monument of this kind could be transformed into an Olympian god is astounding," Walter Burkert remarked.[123]

In 415 BCE, when the Athenian fleet was about to set sail for Syracuse during the Peloponnesian War, all of the Athenian hermai were vandalized one night. The Athenians at the time believed it was the work of saboteurs, either from Syracuse or from the anti-war faction within Athens itself. Socrates' pupil Alcibiades was suspected of involvement, and Socrates indirectly paid for the impiety with his life.[124]

Hermes's possible offspring

Pan

The satyr-like Greek god of nature, shepherds and flocks, Pan, could possibly be the son of Hermes through the nymph Dryope.[125] In the Homeric Hymn to Pan, Pan's mother fled in fright from her newborn son's goat-like appearance.

Priapus

Depending on the sources consulted, the god Priapus could be understood as a son of Hermes.[126]

Autolycus

Autolycus, the Prince of Thieves, was a son of Hermes and Chione (mortal) and grandfather of Odysseus.[127][128]

Extended list of Hermes's lovers and children

  1. Acacallis
    1. Cydon
  2. Aglaurus
    1. Eumolpus
  3. Amphion[129]
  4. Alcidameia of Corinth
    1. Bounos
  5. Antianeira / Laothoe
    1. Echion, Argonaut
    2. Erytus, Argonaut
  6. Apemosyne
  7. Aphrodite
    1. Hermaphroditus
    2. Tyche (possibly)
  8. Astabe, daughter of Peneus
    1. Astacus
  9. Carmentis
    1. Evander
  10. Chione / Stilbe / Telauge[130]
    1. Autolycus
  11. Chryses, priest of Apollo
  12. Chthonophyle
    1. Polybus of Sicyon
  13. Crocus
  14. Daeira the Oceanid
    1. Eleusis
  15. Dryope, Arcadian nymph
    1. Pan (possibly)
  16. Erytheia (daughter of Geryon)
    1. Norax[131]
  17. Eupolemeia (daughter of Myrmidon)
    1. Aethalides
  18. Hecate
    1. three unnamed daughters[132]
  19. Herse
    1. Cephalus
    2. Ceryx (possibly)
  20. Hiereia
    1. Gigas[133]
  21. Iphthime (daughter of Dorus)
    1. Lycus
    2. Pherespondus
    3. Pronomus
  22. Libye (daughter of Palamedes)
    1. Libys[134]
  23. Ocyrhoe
    1. Caicus
  24. Odrysus[135]
  25. Orsinoe, nymph[136]
    1. Pan (possibly)
  26. Palaestra, daughter of Choricus
  27. Pandrosus
    1. Ceryx (possibly)
  28. Peitho
  29. Penelope
    1. Nomios
    2. Pan (possibly)
  30. Persephone (unsuccessfully wooed her)
  31. Perseus[137]
  32. Phylodameia
    1. Pharis
  33. Polydeuces[138]
  34. Polymele (daughter of Phylas)
    1. Eudorus
  35. Rhene, nymph
    1. Saon of Samothrace[139]
  36. Sicilian nymph
    1. Daphnis
  37. Sose, nymph
    1. Agreus
  38. Tanagra, daughter of Asopus
  39. Theobula / Clytie / Clymene / Cleobule / Myrto / Phaethusa the Danaid
    1. Myrtilus
  40. Therses[140]
  41. Thronia
    1. Arabus
  42. Urania, Muse
    1. Linus (possibly)
  43. Unknown mothers
    1. Abderus
    2. Angelia
    3. Dolops
    4. Palaestra

Genealogy of the Olympians in Greek mythology

Genealogy of the Olympians in Greek mythology
UranusGaia
Aphrodite
OceanusHyperionCoeusCriusIapetusMnemosyne
CronusRheaTethysTheiaPhoebeThemis
ZeusHeraHestiaDemeterHadesPoseidon
AthenaAresHephaestusHebeEileithyiaEris
MaiaLetoSemele
HermesApolloArtemisDionysus

Art and iconography

Archaic bearded Hermes from a herm, early 5th century BC.
Hermes Fastening his Sandal, early Imperial Roman marble copy of a Lysippan bronze (Louvre Museum)

The image of Hermes evolved and varied according to Greek art and culture. During Archaic Greece he was usually depicted as a mature man, bearded, dressed as a traveler, herald, or pastor. During Classical and Hellenistic Greece he is usually depicted young and nude, with athleticism, as befits the god of speech and of the gymnastics, or a robe, a formula is set predominantly through the centuries. When represented as Logios (speaker), his attitude is consistent with the attribute. Phidias left a statue of a famous Hermes Logios and Praxiteles another, also well known, showing him with the baby Dionysus in his arms. At all times, however, through the Hellenistic periods, Roman, and throughout Western history into the present day, several of his characteristic objects are present as identification, but not always all together.[113][141]

Among these objects is a wide-brimmed hat, the Petasos, widely used by rural people of antiquity to protect themselves from the sun, and that in later times was adorned with a pair of small wings; sometimes the hat is not present, and may have been replaced with wings rising from the hair. Another object is the Porta: a stick, called a rhabdomyolysis (stick) or skeptron (scepter), which is referred to as a magic wand. Some early sources say that this was the bat he received from Apollo, but others question the merits of this claim. It seems that there may have been two canes, one of a shepherd's staff, as stated in the Homeric Hymn, and the other a magic wand, according to some authors. His bat also came to be called kerykeion, the caduceus, in later times. Early depictions of the staff show it as a baton stick topped by a golden way that resembled the number eight, though sometimes with its top truncated and open. Later the staff had two intertwined snakes and sometimes it was crowned with a pair of wings and a ball, but the old form remained in use even when Hermes was associated with Mercury by the Romans.[113][142]

Hyginus explained the presence of snakes, saying that Hermes was traveling in Arcadia when he saw two snakes intertwined in battle. He put the caduceus between them and parted, and so said his staff would bring peace.[143] The caduceus, historically, there appeared with Hermes, and is documented among the Babylonians from about 3500 BC. The two snakes coiled around a stick was a symbol of the god Ningishzida, which served as a mediator between humans and the mother goddess Ishtar or the supreme Ningirsu. In Greece itself the other gods have been depicted holding a caduceus, but it was mainly associated with Hermes. It was said to have the power to make people fall asleep or wake up, and also made peace between litigants, and is a visible sign of his authority, being used as a sceptre.[113]

He was represented in doorways, possibly as an amulet of good fortune, or as a symbol of purification. The caduceus is not to be confused with the Rod of Asclepius, the patron of medicine and son of Apollo, which bears only one snake. The rod of Asclepius was adopted by most Western doctors as a badge of their profession, but in several medical organizations of the United States, the caduceus took its place since the 18th century, although this use is declining. After the Renaissance the caduceus also appeared in the heraldic crests of several, and currently is a symbol of commerce.[113]

His sandals, called pédila by the Greeks and talaria by the Romans were made of palm and myrtle branches, but were described as beautiful, golden and immortal, made a sublime art, able to take the roads with the speed of wind. Originally they had no wings, but late in the artistic representations, they are depicted. In certain images, the wings spring directly from the ankles. He has also been depicted with a purse or a bag in his hands, and wearing a robe or cloak, which had the power to confer invisibility. His weapon was a sword of gold, which killed Argos; lent to Perseus to kill Medusa.[113]

In other religions

Christianity

In Acts 14, Paul the Apostle visited Lystra and was mistaken for Hermes.[144]

Modern interpretation

Hermes as a Postman on the Old-Mail-Office-Building in Flensburg

Psychology

For Carl Jung[145] Hermes's role as messenger between realms and as guide to the underworld,[146] made him the god of the unconscious,[147] the mediator between the conscious and unconscious parts of the mind, and the guide for inner journeys.[148][149] Jung considered the gods Thoth and Hermes to be counterparts.[150] In Jungian psychology especially,[151] Hermes is seen as relevant to study of the phenomenon of synchronicity[152] (together with Pan and Dionysus)[153][154]

Hermes is ... the archetypal core of Jung's psyche, theories ...
—DL Merritt[155]

In the context of psycho-therapy Hermes is our inner friendliness bringing together the disparate and perhaps isolated core elements of our selves belonging to the realms of the other gods;

...He does not fight with the other gods... it is Hermes in us who befriends our psychological complexes centered by the other gods...
— López-Pedraza

He is identified by some with the archetype of healer,[156] as the ancient Greeks ascribed healing magic to him.[157]

In the context of abnormal psychology Samuels (1986) states that Jung considers Hermes the archetype for narcissistic disorder; however, he lends the disorder a "positive" (beneficious) aspect, and represents both the good and bad of narcissism.[158]

For López-Pedraza, Hermes is the protector of psychotherapy.[159] For McNeely, Hermes is a god of the healing arts.[160]

According to Christopher Booker, all the roles Hermes held in ancient Greek thought all considered reveals Hermes to be a guide or observer of transition.[161]

For Jung, Hermes's role as trickster made him a guide through the psychotherapeutic process.[162]

French thought

Michel Serres wrote a set of essays called the Hermes series.[163]

Hermes in popular culture

See Greek mythology in popular culture: Hermes

See also

References

  1. ↑ Iris had a similar role as divine messenger.
  2. ↑ 2.0 2.1 2.2 2.3 Brown, Norman Oliver. Hermes the thief: the evolution of a myth. Steiner Books, 1990. pp. 3–10
  3. ↑ Walter Burkert, Greek Religion 1985 section III.2.8.
  4. ↑ The Latin word cādūceus is an adaptation of the Greek κηρύκειον kērukeion, meaning "herald's wand (or staff)", deriving from κῆρυξ kērux, meaning "messenger, herald, envoy". Liddell and Scott, Greek-English Lexicon; Stuart L. Tyson, "The Caduceus", The Scientific Monthly, 34.6, (1932:492–98) p. 493
  5. ↑ Bullfinch's Mythology, (1978), Crown Publishers, p. 926.
  6. ↑ 6.0 6.1 6.2 Beekes, R.S.P. (2010). Etymological Dictionary of Greek. With the assistance of Lucien van Beek. Leiden, Boston: Brill. pp. 461–2. ISBN 9789004174184.
  7. ↑ Joann Gulizio UDQ 292.11 University of texas Retrieved 2011-11-26
  8. ↑ 8.0 8.1 Greek History and the Gods. Grand Valley State University (Michigan). Retrieved 2012-04-08.
  9. ↑ ἕρμα. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at the Perseus Project.
  10. ↑ ἑρμαί in Liddell and Scott.
  11. ↑ C Camelin - Hermes and Aphrodite Encounters (c.f p.77) Summa Publications, Inc., 2004 (edited by M Zupančič) ISBN 1883479444 [Retrieved 2015-3-29]
  12. ↑ Plato - Cratylus 9Translated by Benjamin Jowett) MIT [Retrieved 2015-3-29]
  13. ↑ Plato. Cratylus 383.
  14. ↑ Davies, Anna Morpurgo & Duhoux, Yves. Linear B: a 1984 survey. Peeters Publishers, 1985, p. 136
  15. ↑ Larousse Encyclopedia of Mythology, ed. Félix Guirand & Robert Graves, Hamlyn, 1968, p. 123
  16. ↑ Debroy, Bibek (2008). Sarama and her Children: The Dog in the Indian Myth. Penguin Books India. p. 77. ISBN 0143064703.
  17. ↑ Homer. The Iliad. The Project Gutenberg Etext. Trad. Samuel Butler
  18. ↑ Homer. The Odyssey. Plain Label Books, 1990. Trad. Samuel Butler. pp. 40, 81–82, 192–195.
  19. ↑ Hesiod. Works And Days. ll. 60–68. Trad. Hugh G. Evelyn-White, 1914
  20. ↑ Aeschylus, Suppliant Women 919. Quoted in God of Searchers. The Theoi Project: Greek Mythology
  21. ↑ Aesop. Fables 474, 479, 520, 522, 563, 564. Quoted in God of Dreams of Omen; God of Contests, Athletics, Gymnasiums, The Games, Theoi The Project: Greek Mythology
  22. ↑ (ed. (the following words written by Lang) ...The conventional attribution of the Hymns to Homer, in spite of linguistic objections, and of many allusions to things unknown or unfamiliar in the Epics, is merely the result of the tendency to set down “masterless” compositions to a well-known name...) - Andrew Lang - THE SO-CALLED HOMERIC HYMNS THE HOMERIC HYMNS A NEW PROSE TRANSLATION AND ESSAYS, LITERARY AND MYTHOLOGICAL Transcribed from the 1899 George Allen edition - (Project Gutenberg eBook - Release Date: July 20, 2005 [eBook #16338]) [Retrieved 2015-3-28]
  23. ↑ Hymn to Hermes 13. The word polutropos ("of many shifts, turning many ways, of many devices, ingenious, or much wandering") is also used to describe Odysseus in the first line of the Odyssey.
  24. ↑ In the Homeric hymn, "after he had fed the loud-bellowing cattle... he gathered much wood and sought the craft of fire. He also invented written music and many other things. He took a splendid laurel branch, gripped it in his palm, and twirled it in pomegranate wood" (lines 105, 108–10)
  25. ↑ "First Inventors... Mercurius [Hermes] first taught wrestling to mortals." – Hyginus (c.1st CE), Fabulae 277.
  26. ↑ N Richardson (jg fellow in English at Merton College, Oxford.) - The Homeric Hymns (edited by J Cashford) Penguin UK, 24 Apr 2003 ISBN 0140437827 [Retrieved 2015-3-28](ed. identification of < Shelley > as a translater was due to the commentary of A. Lang at Project Gutenberg [eBook #16338])
  27. ↑ Perseus TuftsAnonymous. The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White. Homeric Hymns. Cambridge, MA.,Harvard University Press; London, William Heinemann Ltd. 1914.[Retrieved 2015-3-28]
  28. ↑ Callimachus. Iambia, Frag. 12. Quoted in of Memory and Learning. The Theoi Project: Greek Mythology
  29. ↑ Orphic Hymn 57 to Chthonian Hermes Aeschylus. Libation Bearers. Cited in Guide of the Dead. The Theoi Project: Greek Mythology
  30. ↑ Orphic Hymn 28 to Hermes. Quoted in God of Contests, Athletics, Gymnasiums, The Games. The Theoi Project: Greek Mythology
  31. ↑ Phlegon of Tralles. Book of Marvels, 2.1. Quoted in Guide of the Dead. The Theoi Project: Greek Mythology
  32. ↑ Pseudo-Apollodorus. The Library. Quoted in Hermes Myths 2, Hermes Myths 3, Hermes Favour. The Theoi Project: Greek Mythology
  33. ↑ Herodotus. Histories, 5.7. Quoted in Identified with Foreign Gods. The Theoi Project: Greek Mythology
  34. ↑ SG Yao - Translation and the Languages of Modernism: Gender, Politics, Language Palgrave Macmillan, 20 December 2002 Retrieved 2012-07-26 ISBN 0312295197
  35. ↑ S Benstock - Women of the Left Bank: Paris, 1900-1940 Retrieved 2012-07-26
  36. ↑ (secondary) H Kenner - The Pound Era Random House, 30 June 2011 ISBN 1446467740 & E Gregory H.D. and Hellenism: Classic Lines Cambridge University Press, 28 September 1997 ISBN 0521430259 Retrieved 2012-07-26
  37. ↑ (tertiary)oxforddictionaries.com - definition "benison"
  38. ↑ 38.0 38.1 38.2 38.3 The Facts on File: Encyclopedia of World Mythology and Legend.
  39. ↑ Homeric Hymn 29 to Hestia
  40. ↑ R Davis-Floyd, P Sven Arvidson Intuition: The Inside Story : Interdisciplinary Perspectives Routledge, 25 June 1997 Retrieved 2012-07-26 ISBN 0415915945
  41. ↑ 41.0 41.1 New Larousse Encyclopedia of Mythology (New (fifth impression) ed.). Hamlyn Publishing Group Limited. 1972 [1968]. p. 123. ISBN 0-600-02351-6.
  42. ↑ Jacques Duchesne-Guillemin, Congrès International d&Etud. Études mithriaques: actes du 2e Congrès International, Téhéran, du 1er au 8 september 1975. BRILL, 1978. Retrieved 2012-04-08.
  43. ↑ Perseus Tufts University - Retrieved 2012-04-09
  44. ↑ Perseus Tufts University - Retrieved 2012-04-09
  45. ↑ W. Blackwood Ltd. (Edinburgh). Blackwood's Edinburgh magazine, Volume 22; Volume 28. Leonard Scott & Co. 1849.
  46. ↑ Rochester Institute of Technology. "Greek Gods". Rochester Institute of Technology. Retrieved 2012-11-12.
  47. ↑ 47.0 47.1 M-L von Franz. Projection and Re-Collection in Jungian Psychology: Reflections of the Soul. Open Court Publishing, 1985. ISBN 0875484174.
  48. ↑ JF Krell - Mythical patterns in the art of Gustave Moreau:The primacy of Dionysus Retrieved 2012-07-26
  49. ↑ The Chambers Dictionary Allied Publishers, 1998 Retrieved 2012-07-26
  50. ↑ Ernest Schonfield, Teaching Fellow in German at University College London - Retrieved 2012-07-26
  51. ↑ Oxford Classical Mythology Online Higher Education Group Oxford University press Retrieved 2012-11-12
  52. ↑ DV Porpora Landscapes of the Soul: The Loss of Moral Meaning in American Life ISBN 9780195134919, M.Kaplan (1998) -Rethinking Ziolkowski's "Landscape of the Soul:" A Mahayana Buddhisut Interpretation of Siddhartha et al , Retrieved 2012-11-12
  53. ↑ "Your soul is a chosen landscape ..." → "Your soul is as a moonlit landscape ..." → - both Paul Verlaine
  54. ↑ 54.0 54.1 Mabel Lang (1988). Graffiti in the Athenian Agora (PDF). Excavations of the Athenian Agora (rev. ed.). Princeton, NJ: American School of Classical Studies at Athens. p. 7. ISBN 0-87661-633-3. Retrieved 2007-04-14.
  55. ↑ V Ehrenberg - The People of Aristophanes: A Sociology of Old Attic Comedy Taylor & Francis, 1943 Retrieved 2012-07-14
  56. ↑ 56.0 56.1 56.2 (Aristophanes [trans. Ehrenberg])
  57. ↑ P Young-Eisendrath - The Cambridge Companion to Jung Cambridge University Press, 1 May 2008 Retrieved 2012-07-14 ISBN 0521685001
  58. ↑ I Polinskaya, citing Parker (2003) - A Local History of Greek Polytheism: Gods, People and the Land of Aigina, 800-400 BCE. (p.103) BRILL, 2 Dec 2013 Religions in the Graeco-Roman World ISBN 9004262083 [Retrieved 2015-3-21]
  59. ↑ Compiled from original authors - An universal history, from the earliest accounts to the present time - Volume 5 (p.34) published 1779 (Taylor Institution - Bequethed to the university by R.Finch of Balliol College) Printed for, C.Bathurst, JF & C Rivington, A.Hamilton, T.Payne, T.Longman, S.Crowder, B.Law, S.Becket, J.Robson, F.Newbury, G.Robinson, T.Cadell, J & T Bowles, S.Bladen, J Murray, W.Fox [Retrieved 2015-3-21] (ed. <Athens>)
  60. ↑ L Kahn-Lyotard - (School of hi studies and social sciences) Greek and Egyptian Mythologies Translated by W Doniger - (Mircea Eliade Professor of the History of Religions in the Divinity School and a professor in the Department of South Asian Languages and Civilizations and the Committee on Social Thought at the University of Chicago) (edited by Y Bonnefoy) University of Chicago Press, 15 Nov 1992 ISBN 0226064549 [Retrieved 2015-3-28]
  61. ↑ Meletinsky, Introduzione (1993), p. 131
  62. ↑ M Waltari - the roman novel Cambridge University press 1970 - Retrieved 2012-07-14 ISBN 1001340531
  63. ↑ J Pòrtulas, C Miralles Archilochus and the iambic poetry Ediz. dell'Ateneo, 1986
  64. ↑ N.O. Brown Hermes the Thief: The Evolution of a Myth Retrieved 2012-07-14
  65. ↑ NW Slater - Spectator Politics: Metatheatre and Performance in Aristophanes University of Pennsylvania Press, 2002 Retrieved 2012-07-14 ISBN 0812236521
  66. ↑ (secondary) "the thief praying..." in W Kingdon Clifford, L Stephen, F Pollock - Retrieved 2012-07-14
  67. ↑ William Stearns Davis - A Victor of Salamis: A Tale of the Days of Xerxes, Leonidas, and Themistocles Wildside Press LLC, 30 September 2007 Retrieved 2012-07-14 ISBN 1434483347
  68. ↑ A Brown - A New Companion to Greek Tragedy Taylor & Francis, 1983 Retrieved 2012-07-14 ISBN 0389203963
  69. ↑ F Santi Russell - Information Gathering in Classical Greece University of Michigan Press, 1999 Retrieved 2012-07-14
  70. ↑ JJ Ignaz von Döllinger - The Gentile and the Jew in the courts of the Temple of Christ: an introduction to the history of Christianity Longman, Green, Longman, Roberts, and Green, 1862 Retrieved 2012-07-14
  71. ↑ EL Wheeler - Stratagem and the Vocabulary of Military Trickery BRILL, 1988 Retrieved 2012-07-14 ISBN 9004088318
  72. ↑ DL Merritt - Hermes, Ecopsychology, and Complexity Theory, Volume 3 (p.71) Fisher King Press, 1 Nov 2012 ISBN 1926715446 [Retrieved 2015-3-21] (also c.f. N.O. Brown text p.53 ISBN 0940262266)
  73. ↑ R Parker - Polytheism and Society at Athens Oxford University Press, 10 May 2007 Retrieved 2012-07-14 ISBN 0199216118
  74. ↑ Athenaeus (of Naucratis.), S. Douglas Olson, - The learned banqueters Harvard University Press, 27 February 2008 Retrieved 2012-07-14
  75. ↑ I Ember - Music in painting: music as symbol in Renaissance and baroque painting Corvina, 1984 Retrieved 2012-07-14
  76. ↑ Pausanias - Pausanias' Description of Greece, Volume 1 G. Bell, 1912 Retrieved 2012-07-14
  77. ↑ Plutarch, William Reginald Halliday The Greek questions of Plutarch - Retrieved 2012-07-14
  78. ↑ S Montiglio - Silence in the Land of Logos Princeton University Press, 17 May 2010 Retrieved 2012-07-14 ISBN 0691146586
  79. ↑ J Pòrtulas, C Miralles Retrieved 2012-07-14
  80. ↑ JH Riker Human Excellence and an Ecological Conception of the Psyche SUNY Press, 1 July 1991 Retrieved 2012-07-14 ISBN 0791405192
  81. ↑ Retrieved 2012-07-17
  82. ↑ Ben-Ami Scharfstein (c.1995 was Professor Emeritus of Philosophy at Tel-Aviv University) - Amoral Politics: The Persistent Truth of Machiavellism (p.102) SUNY Press, 1995 ISBN 0791422798 [Retrieved 2012-07-17]
  83. ↑ Three Homeric Hymns: To Apollo, Hermes, and Aphrodite (p.20) (edited by Nicholas Richardson - c.2010 Emeritus Fellow of Merton College, Oxford) Cambridge University Press, 22 Apr 2010 ISBN 0521451582 [Retrieved 2015-3-21]
  84. ↑ Oxford Dictionaries - modus-operandi Oxford University Publishing [Retrieved 2015-3-21] (ed. I don't recall the first source, maybe a broad-sheet newspaper report circa 20th century)
  85. ↑ L Hyde (A MacArthur Fellow and former Director of Creative Writing at Harvard, Professor of Creative Writing at Kenyon College in Ohio c.2008)- Trickster Makes this World: Mischief, Myth and Art Canongate Books, 2008 [Retrieved 2015-3-28]
  86. ↑ D.Harper - etymology-online <chicane> [Retrieved 2015-3-16]
  87. ↑
  88. ↑ N Bracegirdle - Behind the Sun (Chicane album) (ed. this album was 1st source for inquiry into the word <chicane> [March 2015]
  89. ↑ Andrew Lang - THE HOMERIC HYMNS A NEW PROSE TRANSLATION AND ESSAYS, LITERARY AND MYTHOLOGICAL Transcribed from the 1899 George Allen edition - (Project Gutenberg eBook - Release Date: July 20, 2005 [eBook #16338) [Retrieved 2015-3-29]
  90. ↑ AN. Athanassakis (please see the reference link below) ISBN 0801879833 [Retrieved 2015-3-29]
  91. ↑ R López-Pedraza - Hermes and His Children (p.65) Daimon, 2003 ISBN 3856306307 [Retrieved 2015-3-29]
  92. ↑ The Homeric Hymns (p.76-77) A Johns Hopkins paperback edited by AN. Athanassakis - held the James and Sarah Argyropoulos Chair in Hellenic Studies at the University of California c.2004) JHU Press, 28 Jun 2004 (Length 106 pages) ISBN 0801879833 [Retrieved 2015-3-29]
  93. ↑ Aristophanes - The Frogs of Aristophanes, with Notes and Critical and Explanatory, Adapted to the Use of Schools and Universities, by T. Mitchell John Murray, 1839 Retrieved 2012-06-29
  94. ↑ G S Shrimpton - Theopompus The Historian McGill-Queens, 1 April 1991 Retrieved 2012-06-29
  95. ↑ R A Bauslaugh - The Concept of Neutrality in Classical Greece University of California Press, 28 May 1991 ISBN 0520066871 & - ISBN 1438126395 citing (Diodorus Siculus)
  96. ↑ MA De La Torre, A Hernández - The Quest for the Historical Satan Fortress Press, 1 August 2011 Retrieved 2012-07-24 ISBN 0800663241
  97. ↑ J Fiske
  98. ↑ CO Edwardson (page 60) - 2011 - Retrieved 2012-07-26
  99. ↑ The Jungian Society for Scholarly Studies: Ithaca August 2009 Conference Paper - page 12 Retrieved 2012-07-26
  100. ↑ The Jungian Society for Scholarly Studies: Ithaca August 2009 -p.12
  101. ↑ sourced originally in - R Davis-Floyd, P Sven Arvidson
  102. ↑ R Pettazzoni - The All-Knowing God Taylor & Francis, 1956 Retrieved 2012-07-26 ISBN 0405105592
  103. ↑ CS Wright, J Bolton Holloway, RJ Schoeck - Tales within tales: Apuleius through time AMS Press, 2000 - → at Google search Retrieved 2012-07-26
  104. ↑ CO Edwardson - 2011 Women and Philanthropy, tricksters and soul: re-storying otherness into crossroads of change
  105. ↑ J Fiske - Myths and Myth-makers: Old Tales and Superstitions Interpreted by Comparative Mythology Houghton, Mifflin, 1865 Retrieved 2012-07-14
  106. ↑ A. L. Frothingham Babylonian Origin of Hermes the Snake-God, and of the Caduceus I Retrieved 2012-11-11
  107. ↑ P Clarkson - Counselling Psychology: Integrating Theory, Research, and Supervised Practice Routledge, 1998 Retrieved 2012-07-24 ISBN 0415145236
  108. ↑ WJ Friedlander - The Golden Wand of Medicine: A History of the Caduceus Symbol in Medicine ABC-CLIO, 1992 Retrieved 2012-07-24 ISBN 0313280231
  109. ↑ J Derrida - Dissemination Continuum International Publishing Group, 14 December 2004 Retrieved 2012-07-24 ISBN 0826476961
  110. ↑ Chapman, MS Silvia Comments, Antropológicos the Homeric Hymn to Hermes. Fourth National Congress of Classical Studies / XII Meeting of Brazilian Society of Classical Studies.
  111. ↑ Jacobi, M. (1907). .Catholic Encyclopedia Astrology New York: Robert Appleton Company Retrieved 2012-07-25
  112. ↑ (tertiary) "religious ecstasy" -(a buddhist monk affiliated to ambedkartimes) Retrieved 2012-07-25
  113. ↑ 113.0 113.1 113.2 113.3 113.4 113.5 113.6 Smith, William. Dictionary of Greek and Roman Biography and Mythology. Boston: Little, Brown & Co., 1867. pp. 411-413.
  114. ↑ Neville, Bernie. Taking Care of Business in the Age of Hermes. Trinity University, 2003. pp. 2-5.
  115. ↑ Padel, Ruth. In and Out of the Mind: Greek Images of the Tragic Self. Princeton University Press, 1994. pp. 6-9
  116. ↑ Lucian of Samosata. The Works of Lucian of Samosata. BiblioBazaar, LLC, 2008. Volume 1, p. 107.
  117. ↑ Johnston, Sarah Iles. Initiation in Myth, Initiation in Practice. IN Dodd, David Brooks & Faraone, Christopher A. Initiation in ancient Greek rituals and narratives: new critical perspectives. Routledge, 2003. pp. 162, 169.
  118. ↑ FG Moore - The Roman's World Biblo & Tannen Publishers, 1936 Retrieved 2012-07-14 ISBN 0819601551
  119. ↑ (secondary) -"Aventine"- in V Neskow - The Little Black Book of Rome: The Timeless Guide to the Eternal City Peter Pauper Press, Inc., 1 January 2012 Retrieved 2012-07-14 ISBN 144130665X
  120. ↑ Austin, M. The Hellenistic world from Alexander to the Roman conquest: a selection of ancient sources in translation. Cambridge University Press, 2006. p. 137
  121. ↑ Scanlon, Thomas Francis. Eros and Greek athletics. Oxford University Press U.S., 2002. pp. 92-93
  122. ↑ "Circular Pyxis". The Walters Art Museum.
  123. ↑ Walter Burkert, 1985. Greek Religion (Harvard University Press)
  124. ↑ Thucydides, History of the Peloponnesian War, 6.27.
  125. ↑ Hyginus, Fabula 160, makes Hermes the father of Pan.
  126. ↑ Kerenyi, Gods of the Greeks, 1951, p. 175, noting G. Kaibel, Epigrammata graeca ex lapidibus collecta, 817, where the other god's name, both father and son of Hermes, is obscured; according to other sources, Priapus was a son of Dionysus and Aphrodite.
  127. ↑ Bibliotheca 1.9.16
  128. ↑ Homer's Odyssey, 19, 386-423
  129. ↑ As presumed by Philostratus the Elder in his Imagines, 1.10
  130. ↑ Eustathius on Homer, 804
  131. ↑ Pausanias, Description of Greece 10. 17. 5
  132. ↑ Tzetzes on Lycophron, 680
  133. ↑ This Gigas was the father of Ischenus, who was said to have been sacrificed during an outbreak of famine in Olympia; Tzetzes on Lycophron 42
  134. ↑ Hyginus, Fabulae, 160
  135. ↑ Clement of Rome, Homilia, 5. 16
  136. ↑ Scholia on Euripides, Rhesus, 36
  137. ↑ Pseudo-Hyginus, Astronomica 2. 12
  138. ↑ Ptolemy Hephaestion, 6 in Photius, 190
  139. ↑ Saon could also have been the son of Zeus and a local nymph; both versions in Diodorus Siculus, Library of History 5. 48. 2
  140. ↑ Clement of Rome, Homilia, 5. 16; otherwise unknown
  141. ↑ Müller, Karl Otfried. Ancient art and its remains: or, A manual of the archæology of art. B. Quaritch, 1852. pp. 483-488.
  142. ↑ Brown, pp. 9-17
  143. ↑ Hyginus. Astronomica, 2.7. Cited in God of Heralds and Bringer of Peace. The Theoi Project: Greek Mythology
  144. ↑ http://www.biblegateway.com/passage/?search=Acts+14%3A11-13&version=NIV
  145. ↑ (tertiary) (R Gross - ed.) - Psychology: The Science of Mind and Behaviour (Hodder Arnold Publishers) & A.Storr The Complete Jung (Princeton University Press, 14 December 1999)
  146. ↑ A Stevens - On Jung Taylor & Francis, 1990 Retrieved 2012-07-23
  147. ↑ DL Merritt - Jung and the Greening of Psychology and Education Retrieved 2012-07-23
  148. ↑ JC Miller - The Transcendent Function: Jung's Model of Psychological Growth Through Dialogue With the Unconscious SUNY Press, 1 February 2004 Retrieved 2012-07-23 ISBN 0791459772
  149. ↑ DA McNeely
  150. ↑ H Yoshida - Joyce & Jung: The "Four Stages of Eroticism" In a Portrait of the Artist As a Young Man Peter Lang, 1 August 2006 Retrieved 2012-07-24 ISBN 0820469130
  151. ↑ CG Jung, R Main - Jung on Synchronicity and the Paranormal Routledge, 7 August 1997 Retrieved 2012-07-25 ISBN 0415155096
  152. ↑ HJ Hannan - Initiation Through Trauma: A Comparative Study of the Descents of Inanna and Persephone (Dreaming Persephone Forward) ProQuest, 2005 Retrieved 2012-07-25 ISBN 0549474803
  153. ↑ R Main - Revelations of Chance: Synhronicity as Spiritual Experience SUNY Press, 1 March 2007 Retrieved 2012-07-25 ISBN 0791470237
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  156. ↑ R López-Pedraza - Hermes and His Children Daimon, 1 June 2003 Retrieved 2012-07-23 ISBN 3856306307
  157. ↑ DA McNeely - Mercury Rising: Women, Evil, and the Trickster Gods Fisher King Press, 1 October 2011 Retrieved 2012-07-23 ISBN 1926715543
  158. ↑ A Samuels (1986-06-01). Jung and the Post-Jungians. Taylor & Francis, 1986. ISBN 0710208642. Retrieved 2012-07-25.
  159. ↑ (p.19 of Hermes and His Children)
  160. ↑ (secondary) Retrieved 2012-07-26, p. 88
  161. ↑ Christopher Booker, The Seven Basic Plots: Why We Tell Stories, Continuum International Publishing Group, 2004 ISBN 0826452094 - Retrieved 2012-08-15. See Google Book search
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  163. ↑ L D. Kritzman (Pat and John Rosenwald Research Professor in the Arts and Sciences and professor of French and comparative literature at Dartmouth College c.2007) - The Columbia History of Twentieth-century French Thought (p.658) Translated by M. B. DeBevoise Columbia University Press, 2007 (edited by LD. Kritzman, BJ. Reilly) ISBN 0231107900[Retrieved 2015-3-30]

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