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Hermes

Hermes (/ˈhɜːrmiːz/; Greek: Ἑρμῆς) is an Olympian deity in ancient Greek

religion and mythology. Hermes is considered the herald of the gods. He is also
Hermes
considered the protector of human heralds, travellers, thieves,[3] merchants, and Boundaries, roads and travelers,
orators.[4][5] He is able to move quickly and freely between the worlds of the mortal thieves, athletes, shepherds,
and the divine, aided by his winged sandals. Hermes plays the role of the commerce, speed, cunning, wit
psychopomp or "soul guide" — a conductor of souls into the afterlife.[6][7] and sleep. Psychopomp and
divine messenger.
In myth, Hermes functioned as the emissary and messenger of the gods,[8] and was
often presented as the son of Zeus and Maia, the Pleiad. He is regarded as "the
divine trickster,"[9] for which Homer offers the most popular account in his Hymn
to Hermes.[10]

His attributes and symbols include the herma, the rooster, the tortoise, satchel or
pouch, talaria (winged sandals), and winged helmet or simple petasos, as well as
the palm tree, goat, the number four, several kinds of fish, and incense.[11]
However, his main symbol is the caduceus, a winged staff intertwined with two
snakes copulating and carvings of the other gods.[12] His attributes had previously
influenced the earlier Etruscan god Turms, a name borrowed from the Greek
"herma".[13]

In Roman mythology, Hermes was known as Mercury,[14] a name derived from the
Latin merx, meaning "merchandise," and the origin of the words "merchant" and
"commerce."[15]

Contents
Name and origin
Iconography
Functions
As a chthonic and fertility god
As a god of boundaries
Hermes Ingenui (Vatican Museums),
As a messenger god
Roman copy of the second century
As a shepherd god
BC after a Greek original of the 5th
Historical and literary sources century BC. Hermes has a
In the Mycenaean period kerykeion (caduceus), kithara,
In the Archaic period petasos (round hat) and a traveler's
In the Classical period cloak.
In the Hellenistic period Abode Mount Olympus
In the Roman period
Planet Mercury[1]
In the Middle Ages
Symbol Talaria, caduceus,
Temples and sacred places
tortoise, lyre, rooster,
Festivals
Petasos (Winged
Epithets helmet)
Atlantiades
Personal information
Argeïphontes
Parents Zeus and Maia
Cyllenian
Uranus and Hemera
Kriophoros
(Cicero and Hyginus)[2]
Messenger and guide
Trade Siblings Aeacus, Angelos,
Aphrodite, Apollo, Ares,
Dolios ("tricky")[96]
Artemis, Athena,
Thief
Dionysus, Eileithyia,
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Additional Enyo, Eris, Ersa, Hebe,

Helen of Troy,
Mythology
Early Greek sources Hephaestus, Heracles,
Minos, Pandia,
Hellenistic Greek sources
Persephone, Perseus,
Lovers and children
Rhadamanthus, the
Genealogy
Charites, the Horae,
In Jungian psychology the Litae, the Muses,
Hermes in popular culture the Moirai
See also Consort Merope, Aphrodite,
Notes Dryope, Peitho

References Children Evander, Pan,

Hermaphroditus,
Further reading
Abderus, Autolycus,
External links Eudoros, Angelia,
Myrtilus

Name and origin Equivalents

Roman Mercury
The earliest form of the name Hermes is the Mycenaean Greek *hermāhās,[16] equivalent
written e-ma-a2 (e-ma-ha) in the Linear B syllabic script.[17] Most scholars Etruscan Turms
derive "Hermes" from Greek ἕρμα herma,[18] "stone heap."[19] equivalent

The etymology of ἕρμα itself is unknown, but is probably not a Proto-Indo- Egyptian Thoth, Anubis
European word.[16] R. S. P. Beekes rejects the connection with herma and suggests equivalent
a Pre-Greek origin.[16] However, the stone etymology is also linked to Indo-
European *ser- ("to bind, put together"). Scholarly speculation that "Hermes" derives from a more primitive form
meaning "one cairn" is disputed.[20] Other scholars have suggested that Hermes may be a cognate of the Vedic
Sarama.[21][22]

It is likely that Hermes is a pre-Hellenic god, though the exact origins of his worship, and its original nature, remain
unclear. Frothingham thought the god to have existed as a Mesopotamian snake-god, similar or identical to
Ningishzida, a god who served as mediator between humans and the divine, especially Ishtar, and who was depicted in
art as a Caduceus.[23][24] Angelo (1997) thinks Hermes to be based on the Thoth archetype.[25] The absorbing
("combining") of the attributes of Hermes to Thoth developed after the time of Homer amongst Greeks and Romans;
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).[26][27]

His cult was established in Greece in remote regions, likely making him originally 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.[28] According to a theory that has received considerable scholarly acceptance,
Hermes originated as a form of the god Pan, who has been identified as a reflex of the Proto-Indo-European pastoral
god *Péh2usōn,[29][30] in his aspect as the god of boundary markers. Later, the epithet supplanted the original name
itself and Hermes took over the roles as god of messengers, travelers, and boundaries, which had originally belonged to
Pan, while Pan himself continued to be venerated by his original name in his more rustic aspect as the god of the wild in
the relatively isolated mountainous region of Arcadia. In later myths, after the cult of Pan was reintroduced to Attica,
Pan was said to be Hermes's son.[30][31]

Iconography
The image of Hermes evolved and varied along with Greek art and culture. In Archaic Greece he was usually depicted as
a mature man, bearded, and dressed as a traveler, herald, or pastor. This image remained common on the Hermai,
which served as boundary markers, roadside markers, and grave markers, as well as votive offerings.

In Classical and Hellenistic Greece, Hermes was usually depicted as a young, athletic man lacking a beard. When
represented as Logios (Greek: Λόγιος, 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.

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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.[32][33] 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 this hat is not present, and may have
been replaced with wings rising from the hair.

Another object is the caduceus, a staff with two

intertwined snakes, sometimes crowned with a pair of
wings and a sphere.[34] The caduceus, historically,
appeared with Hermes, and is documented among the
Archaic bearded Hermes from a
Babylonians from about 3500 BC. Two snakes coiled
herm, early 5th century BC. around a staff was also a symbol of the god Ningishzida,
who, like Hermes, served as a mediator between
humans and the divine (specifically, the goddess Ishtar
or the supreme Ningirsu). In Greece, other gods have been depicted holding a caduceus, but Statue of Hermes wearing
it was mainly associated with Hermes. It was said to have the power to make people fall the petasos, a voyager's
asleep or wake up, and also made peace between litigants, and is a visible sign of his cloak, the caduceus and a
authority, being used as a sceptre.[32] The caduceus is not to be confused with the Rod of purse. Roman copy after
Asclepius, the patron of medicine and son of Apollo, which bears only one snake. The rod of a Greek original (Vatican
Asclepius was adopted by most Western doctors as a badge of their profession, but in Museums).
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.[32]

Hermes' 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. Hermes has also been depicted with a purse or a bag in his hands, 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.[32]

Functions
Hermes began as a god with strong chthonic, or underworld, associations. He was worshipped in ancient times "the god
of the road between the Under and the Upper world", and this function gradually expanded to encompass roads in
general, and from there boundaries, travelers, sailors, and commerce.[24]

As a chthonic and fertility god

Beginning with the earliest records of his worship, Hermes has been understood as a chthonic deity (heavily associated
with the earth and/or underworld).[24] As a chthonic deity, the worship of Hermes also included an aspect relating to
fertility, with the phallus being included among his major symbols. The inclusion of phallic imagery associated with
Hermes and placed, in the form of herma, at the entrances to households may reflect a belief in ancient times that
Hermes was a symbol of the household's fertility, specifically the potency of the male head of the household in
producing children.[24]

The association between Hermes and the underworld is related to his function as a god of boundaries (the boundary
between life and death), but he is considered a psychopomp, a deity who helps guide souls of the deceased to the
afterlife, and his image was commonly depicted on gravestones in classical Greece.[24]

As a god of boundaries

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 and each traveler added a stone to the pile. In the 6th century BC, 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
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a carved phallus. "That a monument of this kind could be transformed into an Olympian god
is astounding," Walter Burkert remarked.[35] In Athens, herms were placed outside houses,
both as a form of protection for the home, a symbol of male fertility, and as a link between
the household and its gods with the gods of the wider community.[24]

In 415 BC, 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.[36]

As a messenger god

In association with his role as a psychopomp and god who is able to easily cross boundaries,
Hermes is prominently worshiped as a messenger, often described as the messenger of the
gods (since he can convey messages between the divine realms, the underworld, and the
world of mortals).[37] As a messenger and divine herald, he wears winged sandals (or, in
Roman art influenced by Etruscan depictions of Turms, a winged cap).[38]

As a shepherd god

Hermes was known as the patron god of flocks, herds, and

shepherds, an attribute possibly tied to his early origin as an
Herm of Hermes.
aspect of Pan. In Boeotia, Hermes was worshiped for having
Roman copy from the
saved the town from a plague by carrying a ram or calf
Hermes Propyleia of
Alcamenes, 50–100 AD.
around the city walls. A yearly festival commemorated this
event, during which a lamb would be carried around the city
by "the most handsome boy" and then sacrificed, in order to
purify and protect the city from disease, drought, and famine. Numerous depictions of
Hermes as a shepherd god carrying a lamb on his shoulders (Hermes kriophoros)
have been found throughout the Mediterranean world, and it is possible that the
iconography of Hermes as "The Good Shepherd" had an influence on early
Christianity, specifically in the description of Christ as "the Good Shepherd" in the
Kriophoros Hermes (which takes
Gospel of John.[24][39]
the lamb), late-Roman copy of
Greek original from the 5th
Historical and literary sources century BC. Barracco Museum,
Rome

In the Mycenaean period

The earliest written record of Hermes comes from Linear B inscriptions from Pylos, Thebes, and Knossos dating to the
Bronze Age Mycenaean period. Here, Hermes' name is rendered as e‐ma‐a (Ἑρμάhας). This name is always recorded
alongside those of several goddesses, including Potnija, Posidaeja, Diwja, Hera, Pere, and Ipemedeja, indicating that his
worship was strongly connected to theirs. This is a pattern that would continue in later periods, as worship of Hermes
almost always took place within temples and sanctuaries primarily dedicated to goddesses, including Hera, Demeter,
Hecate, and Despoina.[24]

In the Archaic period

In literary works of Archaic Greece, Hermes is depicted both as a protector and a trickster. In Homer's Iliad, Hermes is
called "the bringer of good luck", "guide and guardian", and "excellent in all the tricks".[40] In Hesiod's The Works and
Days, Hermes' is depicted giving Pandora the gifts of lies, seductive words, and a dubious character.[41]

The earliest known theological or spiritual documents concerning Hermes are found in the c. 7th century BC Homeric
Hymns. In Homeric Hymn 4 to Hermes describes the god's birth and his theft of Apollo's sacred cattle. In this hymn,
Hermes is invoked as a god "of many shifts" (polytropos), associated with cunning and thievery, but also a bringer of
dreams and a night guardian.[42] He is said to have invented the chelys lyre,[43] as well as racing and the sport of
wrestling.[44]

In the Classical period

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The cult of Hermes flourished in Attica, and many scholars writing before the
discovery of the Linear B evidence considered Hermes to be a uniquely Athenian god.
This region had numerous Hermai, or pillar-like icons, dedicated to the god marking
boundaries, crossroads, and entryways. These were initially stone piles, later pillars
made of wood, stone, or bronze, with carved images of Hermes, a phallus, or both.[24]
In the context of these herms, by the Classical period Hermes had come to be
worshiped as the patron god of travelers and sailors.[24] By the 5th century BC,
Hermai were also in common use as grave monuments, emphasizing Hermes' role as a
cthonic deity and psychopomp.[24] This was probably his original function, and he
may have been a late inclusion in the Olympic pantheon; Hermes is described as the
"youngest" Olympian, and some myths, including his theft of Apollo's cows, describe
Hermes wearing a petasos. Attic
his initial coming into contact with celestial deities. Hermes therefore came to be
red-figure cup, c. 480 BC–470
worshiped as a mediator between celestial and cthonic realms, as well as the one who
BC. From Vulci.
facilitates interactions between mortals and the divine, often being depicted on
libation vessels.[24]

Due to his mobility and his liminal nature, mediating between opposites (such as merchant/customer[24]), 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.[32][45][46]

In Athens, Hermes Eion came to represent the Athenian naval superiority in their defeat of the Persians, under the
command of Cimon, in 475 BC. In this context, Hermes became a god associated with the Athenian empire and its
expansion, and of democracy itself, as well as all of those closely associated with it, from the sailors in the navy, to the
merchants who drove the economy.[24] A section of the agora in Athens became known as the Hermai, because it was
filled with a large number of herms, placed there as votive offerings by merchants and others who wished to
commemorate a personal success in commerce or other public affair. The Hermai was probably destroyed in the Siege
of Athens and Piraeus (87–86 BC).[24]

In the Hellenistic period

As Greek culture and influence spread following the conquests of Alexander the
Great, a period of syncretism or interpretatio graeca saw many traditional Greek
deities identified with foreign counterparts. In Ptolemaic Egypt, for example, the
Egyptian god Thoth was identified by Greek speakers as the Egyptian form of
Hermes. The two gods were worshiped as one at the Temple of Thoth in Khemenu,
a city which became known in Greek as Hermopolis.[47] This led to Hermes
gaining the attributes of a god of translation and interpretation, or more generally,
a god of knowledge and learning.[24] This is illustrated by a 3rd-century BC
example of a letter sent by the priest Petosiris to King Nechopso, probably written
in Alexandria c. 150 BC, stating that Hermes is the teacher of all secret wisdoms,
which are accessible by the experience of religious ecstasy.[48][49]

An epithet of Thoth found in the temple at Esna, "Thoth the great, the great, the Hermes Fastening his Sandal, early
great",[50] became applied to Hermes beginning in at least 172 BC. This lent Imperial Roman marble copy of a
Hermes one of his most famous later titles, Hermes Trismegistus (Ἑρμῆς ὁ Lysippan bronze (Louvre Museum)
Τρισμέγιστος), "thrice-greatest Hermes".[51] The figure of Hermes Trismegistus
would later absorb a variety of other esoteric wisdom traditions and become a
major component of Hermeticism, alchemy, and related traditions.[52]

In the Roman period

As early as the 4th century BC, Romans had adopted Hermes into their own religion, combining his attributes and
worship with the earlier Etruscan god Turms under the name Mercury. According to St. Augustin, the Latin name
"Mercury" may be a title derived from "medio currens", in reference to Hermes' role as a mediator and messenger who
moves between worlds.[24] Mercury became one of the most popular Roman gods, as attested by the numerous shrines
and depictions in artwork found in Pompeii.[53] In art, the Roman Mercury continued the style of depictions found in
earlier representations of both Hermes and Turms, a young, beardless god with winged shoes and/or hat, carrying the
caduceus. His role as a god of boundaries, a messenger, and a psychopomp also remained unchanged following his
adoption into the Roman religion (these attributes were also similar to those in the Etruscan's worship of Turms).[54]

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The Romans identified the Germanic god Odin with Mercury, and there is evidence that Germanic peoples who had
contact with Roman culture also accepted this identification. Odin and Mercury/Hermes share several attributes in
common. For example, both are depicted carrying a staff and wearing a wide-brimmed hat, and both are travelers or
wanderers. However, the reasons for this interpretation appear to go beyond superficial similarities: Both gods are
connected to the dead (Mercury as psychopomp and Odin as lord of the dead in Valhalla), both were connected to
eloquent speech, and both were associated with secret knowledge. The identification of Odin as Mercury was probably
also influenced by a previous association of a more Odin-like Celtic god as the "Celtic Mercurius".[55]

A further Roman Imperial-era syncretism came in the form of Hermanubis, the result of the identification of Hermes
with the Egyptian god of the dead, Anubis. Hermes and Anubis were both psychopomps the primary attribute leading
to their conflation as the same god. Hermanubis depicted with a human body and a jackal head, holding the caduceus.
In addition to his function of guiding souls to the afterlife, Hermanubis represented the Egyptian priesthood the
investigation of truth.[56][57]

Beginning around the turn of the 1st century AD, a process began by which, in certain traditions Hermes became
euhemerised – that is, interpreted as a historical, mortal figure who had become divine or elevated to godlike status in
legend. Numerous books of wisdom and magic (including astrology, theosophy, and alchemy) were attributed to this
"historical" Hermes, usually identified in his Alexandrian form of Hermes Trismegistus. As a collection, these works are
referred to as the Hermetica.[58]

In the Middle Ages

Though worship of Hermes had been almost fully suppressed in the Roman Empire following the Christian persecution
of paganism under Theodosius I in the 4th century AD, Hermes continued to be recognized as a mystical or prophetic
figure, though a mortal one, by Christian scholars. Early medieval Christians such as Augustine believed that a
euhemerised Hermes Trismegistus had been an ancient pagan prophet who predicted the emergence of Christianity in
his writings.[59][60] Some Christian philosophers in the medieval and Renaissance periods believed in the existence of a
"prisca theologia", a single thread of true theology that could be found uniting all religions.[61][62] Christian
philosophers used Hermetic writings and other ancient philosophical literature to support their belief in the prisca
theologia, arguing that Hermes Trismegistus was a contemporary of Moses,[63] or that he was the third in a line of
important prophets after Enoch and Noah.[64][65]

The 10th-century Suda attempted to further Christianize the figure of Hermes, claiming that "He was called
Trismegistus on account of his praise of the trinity, saying there is one divine nature in the trinity."[66]

Temples and sacred places

There are only three temples known to have been specifically dedicated to Hermes during the Classical Greek period, all
of them in Arcadia. Though there are a few references in ancient literature to "numerous" temples of Hermes,[32][67]
this may be poetic license describing the ubiquitous herms, or other, smaller shrines to Hermes located in the temples
of other deities.[24] One of the oldest places of worship for Hermes was Mount Cyllene in Arcadia, where some myths
say he was born. Tradition holds that his first temple was built by Lycaon. From there, the Hermes cult would have
been taken to Athens, from which it radiated to the whole of Greece.[32] In the Roman period, additional temples to
Hermes (Mercury) were constructed across the Empire, including several in modern-day Tunisia. Mercury's temple in
Rome was situated in the Circus Maximus, between the Aventine and Palatine hills, and was built in 495 BC.[68]

In most places, temples were consecrated to Hermes 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.[69] A temple within the Aventine was consecrated in 495 BC.[70][71]

Pausanias wrote that during his time, at Megalopolis people could see the ruins of the temple of Hermes Acacesius.[72]
In addition, the Tricrena (Τρίκρηνα, meaning Three Springs) mountains at Pheneus were sacred to Hermes, because
three springs were there and according to the legend, Hermes was washed in them, after birth, by the nymphs of the
mountain.[73] Furthermore, at Pharae there was a water sacred to Hermes. The name of the spring was Hermes' stream
and the fish in it were not caught, being considered sacred to the god.[74]

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Sacrifices to Hermes 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,[11] and in the hills Phene ran three sources that were
sacred to him, because he believed that they had been bathed at birth.

Festivals

Hermes's feast was the Hermaea, which 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.[75]

Epithets

Atlantiades

Hermes was also called Atlantiades (Greek: Ατλαντιάδης), because his mother,
Maia was the daughter of Atlas.[76][77]

Argeïphontes

Hermes' epithet Argeïphontes (Ancient Greek: Ἀργειφόντης; Latin: Argicida),

meaning "slayer of Argus",[78][79] recalls the slaying of the hundred-eyed giant
Argus Panoptes by the messenger god. Argus was watching over the heifer-nymph
Io in the sanctuary of Queen Hera, herself in Argos. Hermes placed a charm on Hermes wearing a petasos. Coinage
Argus' eyes with the caduceus to cause the giant to sleep, after which he slew the of Kapsa, Macedon, c. 400 BC.
giant.[18] The eyes were then put into the tail of the peacock, a symbol of the
goddess Hera.

Cyllenian

Hermes was called Cyllenian (Greek: Κυλλήνιος), because according to some myths he was born at the Mount
Cyllene.[80]

Kriophoros

In ancient Greek culture, kriophoros (Greek: κριοφόρος) or criophorus, the "ram-bearer,"[81] is a figure that
commemorates the solemn sacrifice of a ram. It becomes an epithet of Hermes.

Messenger and guide

The chief office of the god was as messenger.[37] Explicitly, at least in sources of
classical writings, of Euripides' Electra and Iphigenia in Aulis[82] and in Epictetus'
Discourses.[83] Hermes (Diactoros, Angelos)[84] the messenger,[85] is in fact only
seen in this role, for Zeus, from within the pages of the Odyssey.[86] The messenger
divine and herald of the Gods, he wears the gifts from his father, the petasos and
talaria.[38]

Oh mighty messenger of the gods of the upper and lower worlds... Sarpedon's body carried by Hypnos
and Thanatos (Sleep and Death),
(Aeschylus).[87]
while Hermes watches. Side A of
the so-called "Euphronios krater",
Attic red-figured calyx-krater signed
Hodios, patron of travelers and wayfarers.[78]
by Euxitheos (potter) and
Oneiropompus, conductor of dreams.[78] Euphronios (painter), c. 515 BC.
Poimandres, shepherd of men.[48]
Psychopompos, conveyor or conductor of souls,[85][88] and psychogogue,
conductor or leader of souls in (or through) the underworld.[89]

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Sokos Eriounios, a Homeric epithet with a much-debated meaning – probably "swift, good-running."[90] But in the
Hymn to Hermes Eriounios is etymologized as "very beneficial."[91]
Chrysorappis, "with golden wand," a Homeric epithet.

Trade
Agoraeus, of the agora;[92] belonging to the market (Aristophanes)[93]
Empolaios, "engaged in traffic and commerce"[94]

Hermes is sometimes depicted in art works holding a purse.[95]

Dolios ("tricky")[96]

No cult to Hermes Dolios existed in Attica, and so this form of Hermes seems to
have existed in speech only.[97][98]

Hermes Dolio is ambiguous.[99] According to prominent folklorist Yeleazar

Meletinsky, Hermes is a deified trickster[100] and master of thieves ("a plunderer, a
cattle-raider, a night-watching" in Homers' Hymns)[101] and deception
(Euripides)[102] and (possibly evil) tricks and trickeries,[94][103][104][105] crafty
(from lit. god of craft),[106] the cheat,[107] the god of stealth.[108] He is also known
as the friendliest to man, cunning,[109] treacherous,[110] and a schemer.[111]

Hermes Dolios was worshipped at Pellene[112][113] and invoked through

Odysseus.[114]
So-called "Logios Hermes" (Hermes
Orator). Marble, Roman copy from
(As the ways of gain are not always the ways of honesty and the late 1st century BC – early 2nd
straightforwardness, Hermes obtains a bad character and an in-moral century AD after a Greek original of
(amoral [ed.]) cult as Dolios)[115] the 5th century BC.

Hermes is amoral[116] like a baby.[117] 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").[118]

Considered to have a mastery of rhetorical persuasion and special pleading, the god typically has nocturnal modus
operandi.[119] Hermes knows the boundaries and crosses the borders of them to confuse their definition.[120]

Thief

In the Lang translation of Homer's Hymn to Hermes, the god after being born is described
as a robber, a captain of raiders, and a thief of the gates.[121]

According to the late Jungian psychotherapist López-Pedraza, everything Hermes thieves,

he later sacrifices to the gods.[122]

Patron of thieves

Autolycus received his skills as the greatest of thieves due to sacrificing to Hermes as his
patron.[123]

Hermes Propylaeus. Additional

Roman copy of the
Alcamenes statue from Other epithets included:
the entrance of the
Athenian Acropolis, chthonius – at the festival Athenia Chytri sacrifices are made to this visage of the god
original shortly after the only.[124][125]
450 BC. cyllenius, born on Mount Kyllini
epimelios, guardian of flocks[78]
koinos[126]
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ploutodotes, giver of wealth (as inventor of fire)[127]

proopylaios, "before the gate", "guardian of the gate";[128] Pylaios, "doorkeeper"[129]
strophaios, "standing at the door post"[94][130]
Stropheus, "the socket in which the pivot of the door moves" (Kerényi in Edwardson) or "door-hinge". Protector of
the door (that is the boundary), to the temple[92][131][132][133][134]
Agoraios, the patron of gymnasia[135]
Akaketos "without guile," "gracious," a Homeric epithet.
Dotor Eaon "giver of good things," a Homeric epithet.

Mythology

Early Greek sources

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 is 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, Hermes with his mother Maia.
he did protect Priam when he went to the Greek Detail of the side B of an Attic
camp to retrieve the body of his son Hector and red-figure belly-amphora, c. 500
accompanied them back to Troy.[40] BC.

He also rescued Ares from a brazen vessel where

he had been imprisoned by Otus and Ephialtes. In the Odyssey, Hermes helps his
This circular Pyxis or box depicts great-grand son, the protagonist Odysseus, by informing him about the fate of his
two scenes. The one shown companions, who were turned into animals by the power of Circe. Hermes
presents Hermes awarding the
instructed Odysseus to protect himself by chewing a magic herb; he also told
golden apple of the Hesperides to
Calypso of Zeus' order to free Odysseus from her island to allow him to continue his
Aphrodite, whom Paris has selected
journey back home. When Odysseus killed the suitors of his wife, Hermes led their
as the most beautiful of the
souls to Hades.[137] In The Works and Days, when Zeus ordered Hephaestus to
goddesses.[136] The Walters Art
Museum.
create Pandora to disgrace humanity by punishing Prometheus's act of giving fire to
man, every god gave her a gift, and Hermes' gifts were lies, seductive words, and a
dubious character. Hermes was then instructed to take her as wife to
Epimetheus.[41]

The Homeric Hymn 4 to Hermes,[138] which tells the story of the god's birth and his subsequent theft of Apollo's sacred
cattle, 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."[42] 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. In addition to the chelys lyre,[43] Hermes was believed
to have invented many types of racing and the sport of wrestling, and therefore was a patron of athletes.[44]

Athenian tragic playwrights

Aeschylus wrote in The Eumenides that Hermes helped Orestes kill Clytemnestra under a false identity and other
stratagems,[86] and also said that he was the god of searches, and those who seek things lost or stolen.[139] 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.[86]

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.[140]

Hellenistic Greek sources

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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 Oceanids and was disobedient to his mother. 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.[141] Another is
the Orphic Hymn to Hermes, where his association with the athletic games held is
mystic in tone.[142]

Phlegon of Tralles said he was invoked to ward off ghosts,[143] and the Bibliotheca
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.[144] The Thracian
princes identified him with their god Zalmoxis, considering his ancestor.[145]
Sardonyx cameo of a Ptolemaic
prince as Hermes, Cabinet des
Anyte of Tegea of the 3rd century BC,[146] in the translation by Richard Aldington,
médailles, Paris
wrote, 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.[147]

Lovers and children

Peitho, the goddess of seduction and persuasion, was said by Nonnus to be the
wife of Hermes.[148]
Aphrodite, the goddess of love and beauty, was wooed by Hermes. After she had
rejected him, Hermes sought the help of Zeus to seduce her. Zeus, out of pity,
sent his eagle to take away Aphrodite's sandal when she was bathing, and gave it
to Hermes. When Aphrodite came looking for the sandal, Hermes made love to
her. She bore him a son, Hermaphroditus.[149]
Apemosyne, a princess of Crete, was travelling to Rhodes one day with her
brother Althaemenes. Hermes saw her and fell in love with her, but Apemosyne
fled from him. Hermes could not catch her because she ran faster than him. The
god then devised a plan and laid some freshly skinned hides across her path.
Later, on her way back from a spring, Apemosyne slipped on those hides and fell.
At that moment, Hermes caught her and raped her. When Apemosyne told her
brother what had happened, he became angry, thinking that she was lying about
being molested by the god. In his anger, he kicked her to death.[150]
Chione, a princess of Phokis, attracted the attention of Hermes. He used his wand
to put her to sleep and slept with her. To Hermes she bore a son, Autolycus.[151] Hermes pursuing a woman,
probably Herse. Attic red-figure
Penelopeia, an Arcadian nymph, was loved by Hermes. It is said that Hermes had
amphora, c. 470 BC.
sex with her in the form of a goat, which resulted in their son, the god Pan, having
goat legs. [152] She has been confused or conflated with Penelope, the wife of
Odysseus.
The Oreads, the nymphs of the mountains were said to mate with Hermes in the highlands, breeding more of their
kind.[153]
Iphthime, a princess of Doros was loved by Hermes and bore him three Satyroi – named Pherespondos, Lykos and
Pronomos.
Tanagra was a nymph for whom the gods Ares and Hermes competed in a boxing match. Hermes won and carried
her off to Tanagra in Boeotia.

According to Hyginus' Fabula, Pan, the Greek god of nature, shepherds and flocks, is the son of Hermes through the
nymph Dryope.[154] It is likely that the worship of Hermes himself actually originated as an aspect of Pan as the god of
boundaries, which could explain their association as parent and child in Hygenus.[30] In other sources, the god Priapus
is understood as a son of Hermes.[155]

According to Pseudo-Apollodorus' Bibliotheca, Autolycus, the Prince of Thieves, was a son of Hermes and Chione,
making Hermes a grandfather of Odysseus.[156]

Photius wrote that Polydeuces, one of the Dioscuri, was a lover of Hermes.[157][158]

List of lovers and other children

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Consort Offspring Consort Offspring Consort Offspring

Acacallis • Cydon Chthonophyle • Polybus • Nomios
Penelope
Aglaurus • Eumolpus Daeira • Eleusis[159] • Pan (possibly)

Dryope,
• Pan
Alcidameia of Corinth • Bounos Arcadian Phylodameia • Pharis
(possibly)
nymph
• Echion,
Erytheia • Norax[160] Polymele • Eudorus
Argonaut
Antianeira or Laothoe
• Eurytus,
Eupolemeia • Aethalides Rhene • Saon[161]
Argonaut

three • Daphnis
no known
Apemosyne Hecate Sicilian nymph (relation
offspring daughters[162]
ambiguous)
•
• Cephalus Sose, nymph • Agreus
Hermaphroditus
Aphrodite Herse
• Tyche • Ceryx no known
Tanagra
(possibly) (possibly) offspring

Astabe[163] • Astacus Hiereia • Gigas[164] Thronia • Arabus

Carmentis or a local nymph of the

• Evander • Lycus Urania • Linus (possibly)
Arcadians, called Themis.[165]
Iphthime •
Chione or Unknown mother • Abderus
Pherespondus
• Autolycus
Stilbe[166] or • Pronomus Unknown mother • Angelia

Telauge[167] Libye[168] • Libys[169] Unknown mother • Dolops

Cleobule or Ocyrhoe • Caicus Unknown mother • Palaestra

Orsinoe, • Pan
Clymene or Male Lovers
nymph[170] (possibly)

no known
Clytie or Palaestra • Amphion[171] • Perseus[172]
offspring
• Myrtilus • Ceryx • Chryses, priest of
Myrto or Pandrosus • Polydeuces[173]
(possibly) Apollo

no known • Daphnis (relation

Phaethusa or Peitho • Therses[175]
offspring ambiguous)[174]
unsuccessfully
Theobula Persephone • Crocus • Odrysus[176]
wooed her

Genealogy
Hermes's family tree

Uranus Gaia

Uranus' genitals Iapetus Oceanus Tethys Cronus Rhea

Clymene[177] Pleione Zeus Hera Poseidon Hades Demeter Hestia

Atlas a[178]

b[179]

Maia

Ares Hephaestus
Hermes Metis

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Athena[180]

Leto

Apollo Artemis

Semele

Dionysus

Dione

a[181] b[182]

Aphrodite

In Jungian psychology
For Carl Jung Hermes's role as messenger between realms and as guide to the
underworld,[183] made him the god of the unconscious,[184] the mediator between
the conscious and unconscious parts of the mind, and the guide for inner
journeys.[185][186] Jung considered the gods Thoth and Hermes to be
counterparts.[187] In Jungian psychology especially,[188] Hermes is seen as relevant
to study of the phenomenon of synchronicity[189] (together with Pan and
Dionysus):[190][191]
"Souls on the Banks of the
Acheron", oil painting depicting
Hermes is ... the archetypal core of Jung's psyche, theories ... Hermes in the underworld. Adolf
Hirémy-Hirschl, 1898.
— DL Merritt[184]

He is identified by some with the archetype of healer,[122] as the ancient Greeks ascribed healing magic to him.[186]

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.[192]

For López-Pedraza, Hermes is the protector of psychotherapy.[193] For McNeely, Hermes is a god of the healing
arts.[194]

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.[195]

For Jung, Hermes's role as trickster made him a guide through the psychotherapeutic process.[186]

Hermes in popular culture

See Greek mythology in popular culture: Hermes

See also
Hermes Trismegistus

Notes
1. Evans, James (1998). The History and Practice of 2. Cicero, De natura Deorum 3.56; also Arnobius,
Ancient Astronomy (https://books.google.com/books?i Adversus Nationes 4.14.
d=nS51_7qbEWsC&pg=PA17). Oxford University 3. Burkert, p. 158.
Press. pp. 296–7. ISBN 978-0-19-509539-5. Retrieved
4 February 2008.

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4. Powell, Barry B. (2015). Classical Myth (8th ed.). 24. RADULOVI, IFIGENIJA; VUKADINOVI, SNEŽANA;
Boston: Pearson. pp. 177–190. ISBN 978-0-321- SMIRNOVBRKI, ALEKSANDRA – Hermes the
96704-6. Transformer Ágora. Estudos Clássicos em debate,
5. Lay, p. 3 (https://books.google.com/books?id=BzNfeQ núm. 17, 2015, pp. 45–62 Universidade de Aveiro.
SXKfcC&pg=PA3). Aveiro, Portugal. [1] (https://www.redalyc.org/pdf/3210/
6. Powell, pp. 179, 295 321037735002.pdf) (PDF link)
7. Burkert, pp. 157–158. 25. Petrūska Clarkson (1998). Counselling Psychology:
Integrating Theory, Research, and Supervised Practice
8. Burkert, p. 158. Iris has a similar role as divine (https://books.google.com/books?id=rqqA8irfMvsC&pg
messenger. =PA24). Psychology Press. p. 24. ISBN 978-0-415-
9. Burkert, p. 156. 14523-7.
10. Homer, 1–512, as cited in Powell, pp. 179–189 26. Walter J. Friedlander (1992). The Golden Wand of
11. Austin, M. The Hellenistic world from Alexander to the Medicine: A History of the Caduceus Symbol in
Roman conquest: a selection of ancient sources in Medicine (https://books.google.com/books?id=8PFT3q
translation (https://books.google.com/books?id=Xebyo b_tyEC&pg=PA69). ABC-CLIO. p. 69. ISBN 978-0-
r4-4KwC&printsec=frontcover&dq=The+Hellenistic+wo 313-28023-8..
rld+from+Alexander+to+the+Roman+conquest:+a+sel 27. Jacques Derrida (2004). Dissemination (https://books.
ection+of+ancient+sources+in+translation&hl=en&ei=I google.com/books?id=m8lmHmVW12EC&pg=PA89).
hjCTeSnOdHUgAevueTPDg&sa=X&oi=book_result&ct A&C Black. p. 89. ISBN 978-0-8264-7696-8.
=result&resnum=1&ved=0CCoQ6AEwAA#v=onepage 28. Danubian Historical Studies, 2, Akadémiai Kiadó,
&q&f=false). Cambridge University Press, 2006. p. 1988, p. 32.
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F Pollock (https://books.google.com/books?id=ZZh1O
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(1999–2000) 259–280, understands Sokos as a gWCIWgC&pg=PA221&dq=HermesDolios&hl=en&sa=
X&ei=x1kBUJWEFcqx0QWTz8DPBw&ved=0CEkQ6A
metanalysis of a word ending in -s plus Okus "swift,"
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(https://www.academia.edu/30821165) 104. William Stearns Davis – A Victor of Salamis: A Tale of
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www.ascsa.edu.gr/publications/upload/Graffiti%20in% =WVoBUPKdOYXT0QX-2IWFBw&ved=0CEwQ6AEw
20the%20Athenian%20AgoraLR.pdf) (PDF) on 9 June Ag#v=onepage&q=HermesDolios&f=false), University
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d=0CFEQ6AEwBDgK#v=onepage&q=HermesDolios&f and Art (https://archive.org/details/isbn_97818476722
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Green, 1862. 121. Andrew Lang, THE HOMERIC HYMNS A NEW
08. EL Wheeler, Stratagem and the Vocabulary of Military PROSE TRANSLATION AND ESSAYS, LITERARY
Trickery (https://books.google.com/books?id=WsF8FF AND MYTHOLOGICAL (http://www.gutenberg.org/file
40qKUC&pg=PA32&dq=HermesDolios&hl=en&sa=X& s/16338/16338-h/16338-h.htm). Transcribed from the
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K#v=onepage&q=HermesDolios&f=false), BRILL,
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oks.google.com/books?id=ff51JeXhHXUC&pg=PA126 0QWNzOjvCg&redir_esc=y#v=onepage&q=Hermes%
&dq=Hermes+Dolios&hl=en&sa=X&ei=KJQBUI6SNM 20psychiatry&f=false), Daimon, 2003, p. 25,
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gle.com/books?id=WkViAAAAMAAJ&q=Hermes+Dolio a=X&ei=dv4XVfSxI47raO-UgtAM&ved=0CEEQ6AEwB
s&dq=Hermes+Dolios&hl=en&sa=X&ei=G5UBUOv-Lai g#v=onepage&q=Hermes%20sacrifices%20all%20h
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+poetry&gs_l=&pbx=1&bav=on.2,or.r_gc.r_pw.r_qf.,cf. 2010, p. 60.
osb&fp=e1175ee4201d696b&biw=1280&bih=897). 129. The Jungian Society for Scholarly Studies: Ithaca
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SUNY Press. p. 187. ISBN 978-1-4384-1736-3. al/Volume-6/Fidyk-2010.pdf+&gl=uk&pid=bl&srcid=AD
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32. Sourced originally in R Davis-Floyd, P Sven Arvidson 147. Benstock, Shari (2010). Women of the Left Bank:
(1997). Paris, 1900-1940 (https://books.google.com/books?id=
33. Raffaele Pettazzoni (1956). The All-knowing God (http nZIQXE7bZfsC&pg=PA323). University of Texas
s://books.google.com/books?id=CsEOAAAAQAAJ&pg Press. p. 323. ISBN 978-0-292-78298-3.
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and Superstitions Interpreted by Comparative 152. Lucian, Dialogues of the Gods 2
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AAAAYAAJ&pg=PA67). Houghton, Mifflin. p. 67. 153. Homeric Hymn 5 to Aphrodite 256
36. "Circular Pyxis" (http://art.thewalters.org/detail/28991). 154. Hyginus, Fabula 160, makes Hermes the father of
The Walters Art Museum. Pan.
37. Homer. The Odyssey. Plain Label Books, 1990. Trans. 155. Karl Kerényi, Gods of the Greeks, 1951, p. 175, citing
Samuel Butler. pp. 40, 81–82, 192–195. G. Kaibel, Epigrammata graeca ex lapidibus collecta,
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in spite of linguistic objections, and of many allusions Priapus was a son of Dionysus and Aphrodite.
to things unknown or unfamiliar in the Epics, is merely
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Searchers (http://www.theoi.com/Olympios/HermesGo
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d.html#Travel). The Theoi Project: Greek Mythology.
local nymph; both versions in Diodorus Siculus,
40. Aesop. Fables 474, 479, 520, 522, 563, 564. Quoted Library of History 5.48.2.
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Athletics, Gymnasiums, The Games (http://www.theoi. 163. daughter of Peneus
com/Olympios/HermesGod.html#Contests), Theoi 164. This Gigas was the father of Ischenus, who was said
Project: Greek Mythology. to have been sacrificed during an outbreak of famine
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Libation Bearers. Cited in Guide of the Dead (https://tr 165. Dionysius of Halicarnassus, Roman Antiquities, 2.1 (ht
anslate.google.com/translate?&u=http%3A%2F%2Fpt. tp://www.perseus.tufts.edu/hopper/text?doc=urn:cts:gr
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Contests, Athletics, Gymnasiums, The Games (https:// 168. called the daughter of Palamedes but corrected by
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Guide of the Dead (http://www.theoi.com/Olympios/He 171. As presumed by Philostratus the Elder in his Imagines,
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sGod.html#Foreign). The Theoi Project: Greek Clymene, later accounts have the Oceanid Asia as his
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78. According to Homer, Iliad 1.570–579 (http://data.perse 187. H Yoshida, Joyce and Jung: The "Four Stages of
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Odyssey 8.312 (http://data.perseus.org/citations/urn:ct NUMXrJYqH0AXMpez8Cw&ved=0CEMQ6AEwAg#v=
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79. According to Hesiod, Theogony 927–929 (http://www.p Paranormal (https://books.google.com/books?hl=en&lr
erseus.tufts.edu/hopper/text?doc=Hes.+Th.+927), =&id=usrGSaO7QosC&oi=fnd&pg=PR7&dq=Jungian+
Hephaestus was produced by Hera alone, with no synchronicity+Hermes&ots=zB8XdmLVJc&sig=X7oem
father, see Gantz, p. 74. IBvgPqvWjTJJsbQKZTodIQ#v=onepage&q=Hermes&f
80. According to Hesiod's Theogony 886–890 (http://www. =false), Routledge, 1997. ISBN 0415155096.
perseus.tufts.edu/hopper/text?doc=Hes.+Th.+886), of 189. HJ Hannan, Initiation Through Trauma: A Comparative
Zeus' children by his seven wives, Athena was the first Study of the Descents of Inanna and Persephone:
to be conceived, but the last to be born; Zeus Dreaming Persephone Forward (https://books.google.
impregnated Metis then swallowed her, later Zeus com/books?id=IS4zLWzIQPsC&pg=PA141&lpg=PA14
himself gave birth to Athena "from his head", see 1&dq=Hermes+god+of+synchronicity&source=bl&ots=
Gantz, pp. 51–52, 83–84. hj3lIU15o3&sig=yQP84lctiMPGLF07sW1vaP3e9ZQ&h
81. According to Hesiod, Theogony 183–200 (http://www.p l=en&sa=X&ei=3q8PUMW6GMi70QWzs4G4DQ&redir
erseus.tufts.edu/hopper/text?doc=Hes.+Th.+183), _esc=y#v=onepage&q=Hermes%20god%20of%20syn
Aphrodite was born from Uranus' severed genitals, chronicity&f=false), ProQuest, 2005,
see Gantz, pp. 99–100. ISBN 0549474803.
82. According to Homer, Aphrodite was the daughter of 190. R Main, Revelations of Chance: Synhronicity as
Zeus (Iliad 3.374 (http://data.perseus.org/citations/urn: Spiritual Experience (https://books.google.com/books?
cts:greekLit:tlg0012.tlg001.perseus-eng1:3.374), id=v_1qS9rnLxAC&pg=PA3&lpg=PA3&dq=Hermes+go
20.105 (http://data.perseus.org/citations/urn:cts:greekL d+of+synchronicity&source=bl&ots=7zzBcMuTU8&sig
it:tlg0012.tlg001.perseus-eng1:20.105); Odyssey =WzZxEG8KjpVgWZlKn-KJLm_h2T4&hl=en&sa=X&ei
8.308 (http://data.perseus.org/citations/urn:cts:greekLi =K7APULLXF8im0QXj0oGACw&ved=0CEYQ6AEwA
t:tlg0012.tlg002.perseus-eng1:8.308), 320 (http://data. w#v=onepage&q=Hermes%20god%20of%20synchron
perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.p icity&f=false), SUNY Press, 2007, ISBN 0791470237.
erseus-eng1:8.320)) and Dione (Iliad 5.370–71 (http:// 191. Gisela Labouvie-Viefn, Psyche and Eros: Mind and
data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg0 Gender in the Life Course (https://archive.org/details/p
01.perseus-eng1:5.370)), see Gantz, pp. 99–100. sycheerosmindge0000labo/page/257) Psyche and
83. A Stevens, On Jung (https://books.google.com/books? Eros: Mind and Gender in the Life Course, Cambridge
id=ML8OAAAAQAAJ&pg=PA115&dq=Hermes+psychi University Press, 1994, ISBN 0521468248.
atry+psychology+of&hl=en&sa=X&ei=4rYNUND5BaS 192. A Samuels (1986). Jung and the Post-Jungians (http
m0QWrre3RCg&ved=0CGEQ6AEwCA#v=onepage&q s://books.google.com/books?id=SI0OAAAAQAAJ&q=
=Hermes%20psychiatry%20psychology%20of&f=fals Hermes). Taylor & Francis, 1986. ISBN 0710208642.
e), Taylor & Francis, 1990. 193. López-Pedraza 2003, p. 19.
84. Merritt, Dennis L. (1996–1997). "Jung and the 194. Allan Beveridge, Portrait of the Psychiatrist as a Young
Greening of Psychology and Education". Oregon Man: The Early Writing and Work of R.D. Laing, 1927–
Friends of C.G. Jung Newsletter. 6 (1): 9, 12, 13. 1960 (p. 88) (https://books.google.com/books?id=JKln
(Online. (http://www.dennismerrittjungiananalyst.com/J hKRlrqUC&pg=PA97&lpg=PA97&dq=John+Rosen+ps
ung_and_Greening.htm)) ychotherapy&source=bl&ots=lMvUX8BECt&sig=fRjfSt
85. JC Miller, The Transcendent Function: Jung's Model of 7WT0Tc9HR2TwFn03fyrMs&hl=en&sa=X&ei=HKURU
Psychological Growth Through Dialogue With the K_FNa-a0QXH7IHYBg&ved=0CFgQ6AEwBg#v=onep
Unconscious (https://books.google.com/books?id=F29 age&q=John%20Rosen%20psychotherapy&f=false),
B3MFVKW4C&pg=PA108&dq=Hermes+and+the+unc International Perspectives in Philosophy and
onscious&hl=en&sa=X&ei=MsANULSLA-PQ0QWCpd Psychiatry, OUP, ISBN 0199583579.
n1Cw&ved=0CDQQ6AEwAA#v=onepage&q=Herme 195. Christopher Booker, The Seven Basic Plots: Why We
s%20and%20the%20unconscious&f=false), SUNY Tell Stories, Continuum International Publishing
Press, 2004, ISBN 0791459772. Group, 2004, ISBN 0826452094.
86. DA McNeely, Mercury Rising: Women, Evil, and the
Trickster Gods (https://books.google.com/books?id=Ye
mNP0rXIfkC&pg=PA86&dq=Hermes+is+the+healer&hl
=en&sa=X&ei=BMQNUJqOIqGq0AWdu7m8Cg&ved=
0CD0Q6AEwAQ#v=onepage&q=Hermes%20is%20th
e%20healer&f=false), Fisher King Press, 2011, p. 86,
ISBN 1926715543.

References
Burkert, Walter, Greek Religion, Harvard University Press, 1985. ISBN 0-674-36281-0.

https://en.wikipedia.org/wiki/Hermes 18/19
28/12/2020 Hermes - Wikipedia

Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996,
Two volumes: ISBN 978-0-8018-5360-9 (Vol. 1), ISBN 978-0-8018-5362-3 (Vol. 2).
Hesiod, Theogony, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White,
Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus
Digital Library (http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D1).
Homer, The Iliad with an English Translation by A.T. Murray, PhD in two volumes. Cambridge, MA., Harvard
University Press; London, William Heinemann, Ltd. 1924. Online version at the Perseus Digital Library (http://www.p
erseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D1%3Acard%3D1).
Homer; The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard
University Press; London, William Heinemann, Ltd. 1919. Online version at the Perseus Digital Library (http://www.p
erseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0136%3Abook%3D1%3Acard%3D1).
Lay, M. G., James E. Vance Jr.; Ways of the World: A History of the World's Roads and of the Vehicles That Used
Them, Rutgers University Press, 1992, ISBN 0813526914.
Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A.
Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918.
Online version at the Perseus Digital Library (http://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.1.1).

Further reading
Allan, Arlene. 2018. Hermes. Gods and Heroes of the Ancient World. London; New York: Routledge.
Baudy, Gerhard, and Anne Ley. 2006. "Hermes." In Der Neue Pauly. Vol 5. Edited by Hubert Cancik and Helmuth
Schneider. Stuttgart, and Weimar, Germany: Verlag J. B. Metzler.
Bungard, Christopher. 2011. "Lies, Lyres, and Laughter: Surplus Potential in the Homeric Hymn to Hermes."
Arethusa 44.2: 143–165.
Bungard, Christopher. 2012. "Reconsidering Zeus' Order: The Reconciliation of Apollo and Hermes." The Classical
World 105.4: 433–469.
Fowden, Garth. 1993. The Egyptian Hermes. A Historical Approach to the Late Pagan Mind. Princeton, NJ:
Princeton Univ. Press.
Johnston, Sarah Iles. 2002. "Myth, Festival, and Poet: The Homeric Hymn to Hermes and its Performative Context."
Classical Philology 97:109–132.
Kessler-Dimini, Elizabeth. 2008. "Tradition and Transmission: Hermes Kourotrophos in Nea Paphos, Cyprus." In
Antiquity in Antiquity: Jewish and Christian Pasts in the Greco-Roman World. Edited by Gregg Gardner and K. L.
Osterloh, 255–285. Tübingen, Germany: Mohr Siebeck.
Russo, Joseph. 2000. "Athena and Hermes in Early Greek Poetry: Doubling and Complementarity." In Poesia e
religione in Grecia. Studi in onore di G. Aurelio Privitera. Vol. 2. Edited by Maria Cannatà Ferra and S. Grandolini,
595–603. Perugia, Italy: Edizioni Scientifiche Italiane.
Schachter, Albert. 1986. Cults of Boiotia. Vol. 2, Heracles to Poseidon. London: Institute of Classical Studies.
Thomas, Oliver. 2010. "Ancient Greek Awareness of Child Language Acquisition". Glotta 86: 185–223.
van Bladel, Kevin. 2009. The Arabic Hermes: From Pagan Sage to Prophet of Science. Oxford Studies in Late
Antiquity. Oxford/New York: Oxford University Press.

External links
Media related to Hermes at Wikimedia Commons
Theoi Project, Hermes (http://www.theoi.com/Olympios/Hermes.html) stories from original sources & images from
classical art
Cult of Hermes (http://www.theoi.com/Cult/HermesCult.html)
The Myths of Hermes (http://www.men-myths-minds.com/Hermes-greek-god.html)
Ventris and Chadwick: Gods found in Mycenaean Greece (http://www.csun.edu/~hcfll004/mycen.html): a table
drawn up from Michael Ventris and John Chadwick, Documents in Mycenaean Greek second edition (Cambridge
1973)

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