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For other uses, see Hermes (disambiguation).

Hermes

Messenger of the gods, god of trade, thieves, travelers, sports, athletes, 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 kerykeion, kithara, petasus (round hat), traveler's cloak and winged temples.

Abode Mount Olympus

Symbol Talaria, caduceus, tortoise, lyre, rooster, Petasos (Winged helmet)

Personal information
Consort Merope, Aphrodite, Dryope, Peitho

Children Pan, Hermaphroditus, Abderus, Autolycus, Eudorus, Angelia, Myrtilus

Parents Zeus and Maia

Siblings Aeacus, Angelos, Aphrodite, Apollo, Ares, Artemis, Athena, Dionysus, Eileithyia, Enyo, Eris, Ersa,

Hebe, Helen of Troy, Hephaestus, Heracles, Minos, Pandia, Persephone, Perseus, Rhadamanthus,

the Graces, the Horae, the Litae, the Muses, the Moirai

Roman Mercury

equivale

nt

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Hermes (/ˈhɜːrmiːz/; Greek: Ἑρμῆς) is the god of trade, heralds, merchants, commerce,
roads, thieves, trickery, sports, travelers, and athletes in Ancient Greek
religion and mythology; the son of Zeus and the Pleiad Maia, he was the second
youngest of the Olympian gods (Dionysus being the youngest).
Hermes was the emissary and messenger of the gods.[1] Hermes was also "the divine
trickster"[2] and "the god of boundaries and the transgression of boundaries, ... the patron
of herdsmen, thieves, graves, and heralds."[3] He is described as moving freely between
the worlds of the mortal and divine, and was the conductor of souls into the afterlife.[4] He
was also viewed as the protector and patron of roads and travelers.[5]
In some myths, he is a trickster and outwits other gods for his own satisfaction or for the
sake of humankind. His attributes and symbols include the herma, the rooster,
the tortoise, satchel or pouch, winged sandals, and winged cap. His main symbol is the
Greek kerykeion or Latin caduceus, which appears in a form of two snakes wrapped
around a winged staff with carvings of the other gods.[6]
In the Roman adaptation of the Greek pantheon (see interpretatio romana), Hermes is
identified with the Roman god Mercury,[7] who, though inherited from the Etruscans,
developed many similar characteristics such as being the patron of commerce.

Contents

 1Etymology and origins


 2Mythology
o 2.1Early Greek sources
o 2.2Hellenistic Greek sources
 3Epithets of Hermes
o 3.1Atlantiades
o 3.2Kriophoros
o 3.3Argeiphontes
o 3.4Messenger and guide
o 3.5Trade
o 3.6Dolios
o 3.7Thief
o 3.8Additional
 4Worship and cult
o 4.1Temples
o 4.2Festival
 5Hermai/Herms
 6Hermes's possible offspring
o 6.1Pan
o 6.2Priapus
o 6.3Autolycus
 7List of lovers and other children
 8Genealogy
 9Art and iconography
 10In other religions
o 10.1Christianity
 11Modern interpretation
o 11.1Psychology
o 11.2Hermes series essays
 12Hermes in popular culture
 13See also
 14Notes
 15References
 16Further reading
 17External links

Etymology and origins[edit]


The earliest form of the name Hermes is the Mycenaean
Greek *hermāhās,[8] written 𐀁𐀁𐀁 e-ma-a2 (e-ma-ha) in the Linear B syllabic script.[9] Most
scholars derive "Hermes" from Greek ἕρμα herma,[10] "prop,[11] heap of stones, boundary
marker", from which the word hermai ("boundary markers dedicated to Hermes as a god
of travelers") also derives.[12] The etymology of ἕρμα itself is unknown, but it is probably
not a Proto-Indo-European word.[8] 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.[13] In Greek, a lucky find is a
ἕρμαιον hermaion.
According to a theory that has received considerable scholarly acceptance, Hermes
himself originated as a form of the god Pan, who has been identified as a reflex of
the Proto-Indo-European pastoral god *Péh2usōn,[14][15] 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.[15][16]
Other origins have also been proposed. R. S. P. Beekes rejects the connection
with herma and suggests a Pre-Greek origin.[8] Other scholars have suggested that
Hermes may be a cognate of the Vedic Sarama.[17][18]

Mythology[edit]
Early Greek sources[edit]

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[edit]


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, he did protect Priam when he went to the Greek camp to retrieve the
body of his son Hector and accompanied them back to Troy.[19]
He also rescued Ares from a brazen vessel where he had been imprisoned by Otus and
Ephialtes. In the Odyssey, Hermes helps his great-grand son, the protagonist Odysseus,
by informing him about the fate of his companions, who were turned into animals by the
power of Circe. Hermes instructed Odysseus to protect himself by chewing a magic herb;
he also told Calypso of Zeus' order to free Odysseus from her island to allow him to
continue his journey back home. When Odysseus killed the suitors of his wife, Hermes
led their souls to Hades.[20] In The Works and Days, when Zeus ordered Hephaestus to
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.[21]
The Homeric Hymn 4 to Hermes[22], 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." [23] 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, [24] Hermes was believed to have
invented many types of racing and the sport of wrestling, and therefore was a patron of
athletes.[25]
Athenian tragic playwrights[edit]
Aeschylus wrote in The Eumenides that Hermes helped Orestes kill Clytemnestra under
a false identity and other stratagems,[26] and also said that he was the god of searches,
and those who seek things lost or stolen.[27] 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.[26]
Aesop[edit]
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.[28]
Hermes' lovers[edit]

Hermes pursuing a woman, probably Herse. Attic red-figure amphora, ca. 470 BC.

 Peitho, the goddess of seduction and persuasion, was said by Nonnus to be the wife
of Hermes.[29]
 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.[30]
 Apemosyne, a princess of Crete. One day while travelling, Hermes saw her and fell
in love with her. He chased her, but was unable to catch her since she was swifter
than him. So he strewed some newly stripped hides along the road, on which she
slipped when she was returning after a while. He then made love to her. When she
disclosed to her brother, Althaimenes, what had happened, he took her story about
the god to be an excuse, and killed her with a kick of his foot.[31]
 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.[32]
 Penelopeia, an Arcadian nymph, was loved by Hermes. Their son is said to be the
god Pan. 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.[33]
 Iphthime, a princess of Doros was loved by Hermes and bore him three Satyroi -
named Pherespondos, Lykos and Pronomos.
 Tanagra was a nymph of for whom the gods Ares and Hermes competed in a boxing
match. Hermes won and carried her off to Tanagra in Boeotia.
Hellenistic Greek sources[edit]
Sardonyx cameo of a Ptolemaic prince as Hermes, Cabinet des médailles, Paris

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.[citation needed] 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.[34] Another is the Orphic Hymn to
Hermes, where his association with the athletic games held is mystic in tone.[35]
Phlegon of Tralles said he was invoked to ward off ghosts,[36] 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.[37] The Thracian princes identified him with their god Zalmoxis, considering his
ancestor.[38]
Anyte of Tegea of the 3rd century BC,[39] in translation by Richard Aldington, wrote:[40]
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.

Epithets of Hermes[edit]

Hermes wearing the Petasos hat. Coinage of Kapsa, Macedon, circa 400 BC.
Atlantiades[edit]
Hermes was also called Atlantiades (Greek: Ατλαντιάδης), because his mother, Maia was
the daughter of Atlas.[41][42]
Kriophoros[edit]
Main article: Kriophoros
In ancient Greek culture, kriophoros (Greek: κριοφόρος) or criophorus, the "ram-
bearer",[43] is a figure that commemorates the solemn sacrifice of a ram. It becomes an
epithet of Hermes.
Argeiphontes[edit]
Hermes's epithet Argeiphontes (Ancient Greek: Ἀργειφόντης; Latin: Argicida), meaning
"Argus-slayer",[44][45] 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.[10] Argus' eyes were then put into the tail of the peacock, a
symbol of the goddess Hera.
Messenger and guide[edit]

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), c. 515 BC.

The chief office of the god was as messenger.[46] Explicitly, at least in sources of classical
writings, of Euripides Electra and Iphigenia in Aulis[47] and in
Epictetus Discourses.[48] Hermes (Diactoros, Angelos)[49] the messenger,[50] is in fact only
seen in this role, for Zeus, from within the pages of the Odyssey.[26] The messenger divine
and herald of the Gods, he wears the gifts from his father, the Petasus and Talaria.[51]

“ ”
Oh mighty messenger of the gods of the upper and lower worlds... (Aeschylus).[52]

 Hodios, patron of travelers and wayfarers.[44]


 Oneiropompus, conductor of dreams.[44]
 Poimandres, shepherd of men.[53]
 Psychopompos, conveyor or conductor of souls,[50][54] and psychogogue, conductor
or leader of souls in (or through) the underworld.[55]
Trade[edit]
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.

 Agoraeus, of the agora;[56] belonging to the market (Aristophanes)[57]


 Empolaios, "engaged in traffic and commerce"[58]
Hermes is sometimes depicted in art works holding a purse.[59]
Dolios[edit]

 Dolios, "tricky".[60]
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.[61][62]
The god is ambiguous.[63]
According to prominent folklorist Yeleazar Meletinsky, Hermes is a deified trickster[64] and
master of thieves ("a plunderer, a cattle-raider, a night-watching"
in Homers' Hymns)[65] and deception (Euripides)[66] and (possibly evil) tricks and
trickeries,[58][67][68][69] crafty (from lit. god of craft),[70] the cheat,[71] the god of stealth.[72]
friendliest to man

and cunning,[73] (see also, to act secretively as kleptein, in reference EL Wheeler), of


treachery,[74] the schemer.[75]
Hermes Dolios, was worshipped at Pellene[76][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] 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] Hermes knows the boundaries and crosses
the borders of them to confuse their definition.[84]
Thief[edit]

Hermes Propylaeus. Roman copy of the Alcamenes statue from the entrance of the
Athenian Acropolis, original shortly after the 450 BC.

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.[85]
According to the late Jungian psychotherapist López-Pedraza, everything Hermes
thieves, he later sacrifices to the gods.[86]
Patron of thieves[edit]
Autolycus received his skills as the greatest of thieves due to sacrificing to Hermes as his
patron.[87]
Additional[edit]
Other epithets included:

 chthonius – at the festival Athenia Chytri sacrifices are made to this visage of the god
only.[88][89]
 cyllenius, born on Mount Kyllini
 epimelios, guardian of flocks[44]
 koinos[90]
 ploutodotes, giver of wealth (as inventor of fire)[91]
 proopylaios, "before the gate", "guardian of the gate";[92] Pylaios, "doorkeeper"[93]
 strophaios, "standing at the door post"[58][94]
 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[56][95][96][97][98]
 Agoraios, the patron of gymnasia[99]

Worship and cult[edit]


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

Hermes with a petasus. Attic red-figure cup, ca. 480 BC–470 BC. From Vulci.

Prior to being known as Hermes, Frothingham thought the god to have existed as a
snake-god.[100] Angelo (1997) thinks Hermes to be based on the Thoth archetype.[101] 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).[102][103]
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.[104]
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.[53][105]
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.[106][107][108]
Temples[edit]
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 radiated to the whole of
Greece, according to Smith, and his temples and statues became extremely
numerous.[106] Lucian of Samosata said he saw the temples of Hermes everywhere.[109]
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.[110] A temple within the Aventine was consecrated in 495 BC.[111][112]
Symbols of Hermes were the palm tree, turtle, rooster, goat, the number four, several
kinds of fish and 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,[113] and in the hills Phene ran three sources that were sacred to
him, because he believed that they had been bathed at birth.
Festival[edit]
Hermes's feast was the special 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.[114]

Hermai/Herms[edit]
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 Paris has selected as the most beautiful of the
goddesses.[115] 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 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
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.[116]
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.[117]

Hermes's possible offspring[edit]


Pan[edit]
The satyr-like Greek god of nature, shepherds and flocks, Pan, could possibly be the son
of Hermes through the nymph Dryope.[118] In the Homeric Hymn to Pan, Pan's mother fled
in fright from her newborn son's goat-like appearance.[119]
Priapus[edit]
Depending on the sources consulted, the god Priapus could be understood as a son of
Hermes.[120]
Autolycus[edit]
Autolycus, the Prince of Thieves, was a son of Hermes and Chione (mortal) and
grandfather of Odysseus.[121]

List of lovers and other children[edit]

Consort Offspring Consort Offspring Consort Offspring

Chthonoph
Acacallis • Cydon • Polybus • Nomios
yle
Penelope
• Pan
Aglaurus • Eumolpus Daeira • Eleusis[122]
(possibly)

Dryope,
Alcidameia • Pan (possibl
• Bounos Arcadian Phylodameia • Pharis
of Corinth y)
nymph
• Echion,
Erytheia • Norax[123] Polymele • Eudorus
Argonaut
Antianeira or La
othoe
• Eurytus, Eupolemei
• Aethalides Rhene • Saon[124]
Argonaut a

• Daphnis(rela
no known three Sicilian nymp
Apemosyne Hecate tion
offspring daughters[125] h
ambiguous)

• Hermaphrod
• Cephalus Sose, nymph • Agreus
itus
Aphrodite Herse
• Tyche (possi • Ceryx (possi no known
Tanagra
bly) bly) offspring

Astabe[126] • Astacus Hiereia • Gigas[127] Thronia • Arabus

Carmentis or a
local nymph of • Linus (possi
• Evander • Lycus Urania
the Arcadians, bly)
called Themis.[128]

Iphthime
• Unknown
Chione or • Abderus
Pherespondus mother

Unknown
Stilbe[129] or • Autolycus • Pronomus • Angelia
mother

Unknown
Telauge[130] Libye[131] • Libys[132] • Dolops
mother

Unknown
Cleobule or Ocyrhoe • Caicus • Palaestra
mother
• Myrtilus
Orsinoe, • Pan (possibl
Clymene or Male Lovers
nymph[133] y)
no known
Clytie or Palaestra • Amphion[134] • Perseus[135]
offspring

• Chryses,
• Ceryx (possi • Polydeuces[1
Myrto or Pandrosus priest 36]
bly)
of Apollo

• Daphnis(rela
no known tion
Phaethusa or Peitho • Therses[138]
offspring ambiguous)[137
]

Persephon unsuccessfully
Theobula • Crocus • Odrysus[139]
e wooed her

Genealogy[edit]
hideHermes's family tree

Uranus Gaia

Uranus' genita
ls
Iapetus Oceanus Tethys Cronus Rhea

Demete Hesti
Clymene [14 Pleion Poseido Hade r a
0] Zeus Hera
e n s

Atlas a [141]

b [142]

Maia

Ares Hephaestus

Hermes Metis
Athena [143
]

Leto

Apollo Artemis

Semele

Dionysus

Dione

a [144] b [145]

Aphrodite

Art and iconography[edit]


Main page: Category:Hermes types

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
(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. 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.[106][146]
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 skeptron (scepter),
which is referred to[by whom?] as a magic wand. Some early sources[who?] say that this was the
bat he received from Apollo, but others[who?] 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.[who?] 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[clarification needed] 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.[106][147]
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.[148] The caduceus, historically, 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 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.[106]
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.[106]
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. 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.[106]

In other religions[edit]
Christianity[edit]
According to Acts 14, when Paul the Apostle visited the city of Lystra, the people there
mistook him for Hermes and his companion Barnabas for Zeus.[149]

Modern interpretation[edit]

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

Psychology[edit]
For Carl Jung Hermes's role as messenger between realms and as guide to the
underworld,[150] made him the god of the unconscious,[151] the mediator between the
conscious and unconscious parts of the mind, and the guide for inner
journeys.[152][153] Jung considered the gods Thoth and Hermes to be counterparts.[154] In
Jungian psychology especially,[155] Hermes is seen as relevant to study of the
phenomenon of synchronicity[156] (together with Pan and Dionysus):[157][158]
Hermes is ... the archetypal core of Jung's psyche, theories ...

— DL Merritt[151]

He is identified by some with the archetype of healer,[86] as the ancient Greeks ascribed
healing magic to him.[153]
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.[159]
For López-Pedraza, Hermes is the protector of psychotherapy.[160] For McNeely, Hermes
is a god of the healing arts.[161]
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.[162]
For Jung, Hermes's role as trickster made him a guide through the psychotherapeutic
process.[153]
Hermes series essays[edit]
French philosopher Michel Serres wrote a set of essays called the Hermes series.[163]

Hermes in popular culture[edit]


See Greek mythology in popular culture: Hermes

See also[edit]
 Hermes Trismegistus

Notes[edit]
1. ^ Burkert, p. 158. Iris has a similar role as divine messenger.
2. ^ Burkert, p. 156.
3. ^ Burkert, p. 158.
4. ^ Burkert, pp. 157–158.
5. ^ Lay, p. 3.
6. ^ The Latin word cādūceus is an adaptation of the Greek κηρύκειονkērukeion,
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.
7. ^ Bullfinch's Mythology (1978), Crown Publishers, p. 926.
8. ^ Jump up to:a b c Beekes, R.S.P. (2010). Etymological Dictionary of Greek. With the
assistance of Lucien van Beek. Leiden, Boston: Brill. pp. 461–
2. ISBN 9789004174184.
9. ^ Joann Gulizio, Hermes and e-m-a2 (PDF), University of Texas, archived from the
original (PDF) on 5 October 2013, retrieved 26 November 2011
10. ^ Jump up to:a b Greek History and the Gods. Grand Valley State University
(Michigan).
11. ^ ἕρμα. Liddell, Henry George; Scott, Robert; A Greek–English Lexicon at
the Perseus Project.
12. ^ ἑρμαί in Liddell and Scott.
13. ^ Davies, Anna Morpurgo & Duhoux, Yves. Linear B: a 1984 survey. Peeters
Publishers, 1985, p. 136.
14. ^ H. Collitz, "Wodan, Hermes und Pushan," Festskrift tillägnad Hugo Pipping pȧ
Hans sextioȧrsdag den 5 November 1924 1924, pp 574–587.
15. ^ Jump up to:a b Mallory, J. P.; Adams, D.Q. (2006). The Oxford Introduction to Proto-
Indo-European and the Proto-Indo-European World. Oxford, England: Oxford
University Press. pp. 411 and 434. ISBN 978-0-19-929668-2.
16. ^ West, Martin Litchfield (2007). Indo-European Poetry and Myth (PDF). Oxford,
England: Oxford University Press. pp. 281–283. ISBN 978-0-19-928075-9.
Retrieved 23 April 2017.
17. ^ Larousse Encyclopedia of Mythology, ed. Félix Guirand & Robert Graves, Hamlyn,
1968, p. 123.
18. ^ Debroy, Bibek (2008). Sarama and her Children: The Dog in the Indian Myth.
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19. ^ Homer. The Iliad. The Project Gutenberg Etext. Trans. Samuel Butler.
20. ^ Homer. The Odyssey. Plain Label Books, 1990. Trans. Samuel Butler. pp. 40, 81–
82, 192–195.
21. ^ Hesiod. Works And Days. ll. 60–68. Trans. Hugh G. Evelyn-White, 1914.
22. ^ "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 HOMERIC HYMNS A NEW PROSE
TRANSLATION AND ESSAYS, LITERARY AND MYTHOLOGICAL. Transcribed
from the 1899 George Allen edition. Project Gutenberg.
23. ^ Hymn to Hermes 13.
24. ^ Homeric hymn to Hermes
25. ^ "First Inventors... Mercurius [Hermes] first taught wrestling to mortals." –
Hyginus, Fabulae 277.
26. ^ Jump up to:a b c Norman Oliver Brown (1990). Hermes the Thief: The Evolution of a
Myth. Steiner Books. pp. 3–10. ISBN 978-0-940262-26-3.
27. ^ Aeschylus, Suppliant Women 919. Quoted in God of Searchers. The Theoi Project:
Greek Mythology.
28. ^ Aesop. Fables 474, 479, 520, 522, 563, 564. Quoted in God of Dreams of
Omen; God of Contests, Athletics, Gymnasiums, The Games, Theoi Project: Greek
Mythology.
29. ^ Nonnus. Dionysiaca. pp. 8. 220 ff.
30. ^ Pseudo-Hyginus, Astronomica 2. 16
31. ^ Pseudo-Apollodorus, Bibliotheca 3. 14
32. ^ Ovid, Metamorphoses 11. 301; Pausanias, Description of Greece 4. 8. 6
33. ^ Homeric Hymn 5 to Aphrodite 256
34. ^ Orphic Hymn 57 to Chthonian Hermes Aeschylus. Libation Bearers. Cited in Guide
of the Dead. The Theoi Project: Greek Mythology.
35. ^ Orphic Hymn 28 to Hermes. Quoted in God of Contests, Athletics, Gymnasiums,
The Games. The Theoi Project: Greek Mythology.
36. ^ Phlegon of Tralles. Book of Marvels, 2.1. Quoted in Guide of the Dead. The Theoi
Project: Greek Mythology.
37. ^ Pseudo-Apollodorus. The Library. Quoted in Hermes Myths 2, Hermes Myths
3, Hermes Favour. The Theoi Project: Greek Mythology.
38. ^ Herodotus. Histories, 5.7. Quoted in "Identified with Foreign Gods". The Theoi
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39. ^ SG Yao, Translation and the Languages of Modernism: Gender, Politics,
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40. ^ S Benstock, Women of the Left Bank: Paris, 1900-1940, University of Texas Press,
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41. ^ Ovid, Metamorphoses
42. ^ Mike Dixon-Kennedy (1998). Encyclopedia of Greco-Roman Mythology. ABC-
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43. ^ MA De La Torre, A Hernández, The Quest for the Historical Satan, Fortress Press,
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44. ^ Jump up to:a b c d The Facts on File: Encyclopedia of World Mythology and Legend.
45. ^ Homeric Hymn 29 to Hestia.
46. ^ W. Blackwood Ltd. (Edinburgh). Blackwood's Edinburgh magazine, Volume 22;
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47. ^ Perseus – Tufts University
48. ^ Perseus – Tufts University
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51. ^ Rochester Institute of Technology. "Greek Gods". Rochester Institute of
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52. ^ Jacques Duchesne-Guillemin. Études mithriaques: actes du 2e Congrès
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54. ^ Krell, Jonathan F. "Mythical patterns in the art of Gustave Moreau: The primacy of
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55. ^ The Chambers Dictionary. Allied Publishers. 1998.
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57. ^ Ehrenberg, Victor (1951). The People of Aristophanes: A Sociology of Old Attic
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58. ^ Jump up to:a b c Aristophanes[clarification needed]
59. ^ S. Hornblower; A. Spawforth (2014). The Oxford Companion to Classical
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60. ^ P Young-Eisendrath, The Cambridge Companion to Jung, Cambridge University
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61. ^ I Polinskaya, citing Robert Parker (2003): I Polinskaya, A Local History of Greek
Polytheism: Gods, People and the Land of Aigina, 800-400 BCE (p. 103), BRILL,
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62. ^ An universal history, from the earliest accounts to the present time - Volume 5 (p.
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63. ^ L Kahn-Lyotard, Greek and Egyptian Mythologies (edited by Y Bonnefoy),
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64. ^ Meletinsky, Introduzione (1993), p. 131.
65. ^ N. O. Brown, Hermes the Thief: The Evolution of a Myth
66. ^ NW Slater, Spectator Politics: Metatheatre and Performance in Aristophanes,
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67. ^ "[T]he thief praying...": W Kingdon Clifford, L Stephen, F Pollock
68. ^ William Stearns Davis - A Victor of Salamis: A Tale of the Days of Xerxes,
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70. ^ F Santi Russell, Information Gathering in Classical Greece, University of Michigan
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71. ^ JJ Ignaz von Döllinger, The Gentile and the Jew in the courts of the Temple of
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72. ^ EL Wheeler, Stratagem and the Vocabulary of Military Trickery, BRILL,
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73. ^ R Parker, Polytheism and Society at Athens, Oxford University Press,
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74. ^ Athenaeus, The learned banqueters, Harvard University Press, 2008.
75. ^ I Ember, Music in painting: music as symbol in Renaissance and baroque
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76. ^ Pausanias, 7.27.1
77. ^ Plutarch (trans. William Reginald Halliday), The Greek questions of Plutarch.
78. ^ S Montiglio, Silence in the Land of Logos, Princeton University Press,
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79. ^ J Pòrtulas, C Miralles, Archilochus and the Iambic Poetry (page 24).
80. ^ JH Riker, Human Excellence and an Ecological Conception of the Psyche, SUNY
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81. ^ [1].
82. ^ Ben-Ami Scharfstein, Amoral Politics: The Persistent Truth of Machiavellism (p.
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83. ^ "Three Homeric Hymns".
84. ^ L Hyde, Trickster Makes this World: Mischief, Myth and Art, Canongate Books,
2008.
85. ^ Andrew Lang, THE HOMERIC HYMNS A NEW PROSE TRANSLATION AND
ESSAYS, LITERARY AND MYTHOLOGICAL. Transcribed from the 1899 George
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86. ^ Jump up to:a b R López-Pedraza, Hermes and His Children, Daimon, 2003, p.
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87. ^ The Homeric Hymns (pp. 76–77), edited by AN Athanassakis, JHU Press,
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88. ^ Aristophanes, The Frogs of Aristophanes, with Notes and Critical and Explanatory,
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89. ^ GS Shrimpton, Theopompus The Historian, McGill-Queens, 1991.
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91. ^ Fiske 1865.
92. ^ CO Edwardson (2011), Women and Philanthropy, tricksters and soul: re-storying
otherness into crossroads of change, Pacifica Graduate Institute, 2010, p. 60.
93. ^ The Jungian Society for Scholarly Studies: Ithaca August 2009, Conference Paper,
page 12 [2].
94. ^ The Jungian Society for Scholarly Studies: Ithaca August 2009, p. 12.
95. ^ Luke Roman; Monica Roman (2010). Encyclopedia of Greek and Roman
Mythology. Infobase Publishing. pp. 232ff. ISBN 978-1-4381-2639-5.
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99. ^ J Fiske, Myths and Myth-makers: Old Tales and Superstitions Interpreted by
Comparative Mythology, Houghton, Mifflin, 1865.
100. ^ A. L. Frothingham, "Babylonian Origin of Hermes the Snake-God, and of the
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101. ^ P Clarkson, Counselling Psychology: Integrating Theory, Research, and
Supervised Practice, Routledge, 1998, ISBN 0415145236.
102. ^ WJ Friedlander, The Golden Wand of Medicine: A History of the Caduceus
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103. ^ J Derrida, Dissemination, Continuum International Publishing Group,
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104. ^ Danubian Historical Studies, 2, Akadémiai Kiadó, 1988, p. 32.
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Appleton Company.
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and Mythology. Boston: Little, Brown & Co., 1867. pp. 411–413.
107. ^ Neville, Bernie. Taking Care of Business in the Age of Hermes. Trinity
University, 2003. pp. 2–5.
108. ^ Padel, Ruth. In and Out of the Mind: Greek Images of the Tragic Self. Princeton
University Press, 1994. pp. 6–9.
109. ^ Lucian of Samosata. The Works of Lucian of Samosata. BiblioBazaar, LLC,
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111. ^ FG Moore, The Roman's World, Biblo & Tannen Publishers,
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115. ^ "Circular Pyxis". The Walters Art Museum.
116. ^ Walter Burkert, 1985. Greek Religion (Harvard University Press)
117. ^ Thucydides, History of the Peloponnesian War, 6.27.
118. ^ Hyginus, Fabula 160, makes Hermes the father of Pan.
119. ^ "Hymn 19 to Pan, To Pan". www.perseus.tufts.edu. Retrieved 18 January2016.
120. ^ Karl Kerényi, Gods of the Greeks, 1951, p. 175, citing 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.
121. ^ Bibliotheca 1.9.16.
122. ^ Pausanias, 1.38.7
123. ^ Pausanias, 10.17.5.
124. ^ Saon could also have been the son of Zeus and a local nymph; both versions
in Diodorus Siculus, Library of History 5.48.2.
125. ^ Tzetzes on Lycophron, 680.
126. ^ daughter of Peneus
127. ^ This Gigas was the father of Ischenus, who was said to have been sacrificed
during an outbreak of famine in Olympia; Tzetzes on Lycophron42.
128. ^ Dionysius of Halicarnassus, Roman Antiquities, 2.1
129. ^ Scholia on Homer, Iliad, 10. 266
130. ^ Eustathius on Homer, 804.
131. ^ called the daughter of Palamedes but corrected by later sources as Epaphus
132. ^ Hyginus, Fabulae, 160.
133. ^ Scholia on Euripides, Rhesus, 36.
134. ^ As presumed by Philostratus the Elder in his Imagines, 1.10.
135. ^ Pseudo-Hyginus, De Astronomica 2.12.
136. ^ Ptolemy Hephaestion, 6 in Photius, 190.
137. ^ Aelian, V. H. x. 18.
138. ^ Clement of Rome, Homilia, 5.16; otherwise unknown.
139. ^ Clement of Rome, Homilia, 5.16.
140. ^ According to Hesiod's Theogony 507–509, Atlas' mother was
the Oceanid Clymene, later accounts have the Oceanid Asia as his mother,
see Apollodorus, 1.2.3.
141. ^ According to Homer, Iliad 1.570–579, 14.338, Odyssey 8.312, Hephaestus was
apparently the son of Hera and Zeus, see Gantz, p. 74.
142. ^ According to Hesiod, Theogony 927–929, Hephaestus was produced by Hera
alone, with no father, see Gantz, p. 74.
143. ^ According to Hesiod's Theogony 886–890, of Zeus' children by his seven
wives, Athena was the first to be conceived, but the last to be born; Zeus
impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from
his head", see Gantz, pp. 51–52, 83–84.
144. ^ According to Hesiod, Theogony 183–200, Aphrodite was born from Uranus'
severed genitals, see Gantz, pp. 99–100.
145. ^ According to Homer, Aphrodite was the daughter of Zeus
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99–100.
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147. ^ Hermes the Thief.
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References[edit]
 Burkert, Walter, Greek Religion, Harvard University Press, 1985. ISBN 0-674-
36281-0.
 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.
 Homer, The Iliad with an English Translation by A.T. Murray, Ph.D. in two
volumes. Cambridge, MA., Harvard University Press; London, William
Heinemann, Ltd. 1924. Online version at the Perseus Digital Library.
 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.
 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.

Further reading[edit]
 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[edit]
Library resources about
Hermes

 Online books
 Resources in your library
 Resources in other libraries

 Media related to Hermes at Wikimedia Commons


 Theoi Project, Hermes stories from original sources & images from classical art
 Cult of Hermes
 The Myths of Hermes
 Ventris and Chadwick: Gods found in Mycenaean Greece: a table drawn up from
Michael Ventris and John Chadwick, Documents in Mycenaean Greek second
edition (Cambridge 1973)

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