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
Hermes
also considered the protector of human heralds, travellers, thieves,[4] God of boundaries, roads and
merchants, and orators.[5][6] He is able to move quickly and freely between travelers, thieves, athletes,
the worlds of the mortal and the divine, aided by his winged sandals. Hermes shepherds, commerce, speed,
plays the role of the psychopomp or "soul guide"—a conductor of souls into cunning, wit and sleep

the afterlife.[7][8] Psychopomp and divine

messenger
In myth, Hermes functions as the emissary and messenger of the gods,[9] and
is often presented as the son of Zeus and Maia, the Pleiad. Hermes is regarded Member of the Twelve Olympians
as "the divine trickster,"[10] about which the Homeric Hymn to Hermes offers
the most well-known account.[11]

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.[12] However, his main symbol is the caduceus, a winged staff
intertwined with two snakes copulating and carvings of the other gods.[13] His
attributes had previously influenced the earlier Etruscan god Turms, a name
borrowed from the Greek "herma".[14]

In Roman mythology and religion many of Hermes' characteristics belong to

Mercury,[15] a name derived from the Latin merx, meaning "merchandise,"
and the origin of the words "merchant" and "commerce."[16]

Contents
Name and origin
Iconography
Functions
As a chthonic and fertility god
As a god of boundaries
As a messenger god
Hermes Ingenui (Vatican Museums),
As a shepherd god
Roman copy of the second century
Historical and literary sources BC after a Greek original of the 5th
In the Mycenaean period century BC. Hermes has a
In the Archaic period kerykeion (caduceus), kithara,
In the Classical period petasos (round hat) and a traveler's
In the Hellenistic period cloak.
In the Roman period
Abode Mount Olympus
In the Middle Ages
Planet Mercury[1]
Temples and sacred places
Festivals Symbol Talaria, caduceus,
tortoise, lyre, rooster,
Epithets
Petasos (Winged
Atlantiades
helmet)
Argeïphontes
Day Wednesday (hēméra
Cyllenian
Hermoû)
Kriophoros
Messenger and guide Personal information
Trade Parents Zeus and Maia

 Dolios ("tricky")[97] Uranus and Hemera

Thief (Cicero and Hyginus)[2]
Additional Siblings Aeacus, Angelos,
Mythology Aphrodite, Apollo, Ares,
Early Greek sources Artemis, Athena,
Hellenistic Greek sources Dionysus, Eileithyia,
Lovers, victims and children Enyo, Eris, Ersa, Hebe,
Helen of Troy,
Genealogy
Hephaestus, Heracles,
In Jungian psychology Minos, Pandia,
Hermes in popular culture Persephone, Perseus,
See also Rhadamanthus, the
Charites, the Horae,
Notes
the Litae, the Muses,
References the Moirai
Further reading Children Evander, Pan,
External links Hermaphroditus,
Abderus, Autolycus,
Eudoros, Angelia,
Name and origin Myrtilus, Palaestra
Equivalents
The earliest form of the name Hermes is the Mycenaean Greek *hermāhās,[17]
written 𐀁𐀔𐁀 e-ma-a2 (e-ma-ha) in the Linear B syllabic script.[18] Most Roman Mercury
equivalent
scholars derive "Hermes" from Greek ἕρμα (herma),[19] "stone heap."[20]
Norse Odin[3]
The etymology of ἕρμα itself is unknown, but is probably not a Proto-Indo- equivalent
European word.[17] R. S. P. Beekes rejects the connection with herma and
Etruscan Turms
suggests a Pre-Greek origin.[17] However, the stone etymology is also linked to
equivalent
Indo-European *ser- ("to bind, put together"). Scholarly speculation that
"Hermes" derives from a more primitive form meaning "one cairn" is Egyptian Thoth, Anubis
disputed.[21] Other scholars have suggested that Hermes may be a cognate of equivalent
the Vedic Sarama.[22][23]

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.[24][25] Angelo (1997) thinks Hermes to be based on the Thoth archetype.[26] 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 did so), although Plato thought the gods were dissimilar (Friedlander 1992).[27][28]

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.[29] 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,[30][31] 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.[31][32]

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 shepherd. 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.

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.[33][34] 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.

Archaic bearded Hermes from a
herm, early 5th century BC.
Bust of Hermes with wings rising
from his hair at Cameron's Gallery in Asclepius, associated with the patron of medicine
Tsarskoye Selo, Russia, 18th
century; fot. Ivonna Nowicka.
After the Renaissance, the caduceus also appeared in the heraldic crests of several, and
currently is a symbol of commerce.[33]
Another object is the caduceus, a staff with two intertwined snakes, sometimes
crowned with a pair of wings and a sphere.[35] The caduceus, historically,
appeared with Hermes, and is documented among the Babylonians from about
3500 BC. Two snakes coiled 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 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.[33] A
similar-appearing but distinct symbol is the Rod of
and son of Apollo, Asclepius, which bears only one
snake. The Rod of Asclepius, occasionally conflated
with the caduceus in modern times, is used by most
Western physicians as a badge of their profession.

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 Statue of Hermes wearing
wings, but late in the artistic representations, they are depicted. In certain images, the the petasos and a
wings spring directly from the ankles. Hermes has also been depicted with a purse or a voyager's cloak, and
bag in his hands, wearing a robe or cloak, which had the power to confer invisibility. carrying the caduceus
His weapon was a sword of gold, which killed Argos; it was also lent to Perseus to kill and a purse. Roman copy
after a Greek original
Medusa.[33]
(Vatican Museums).

Functions
Hermes began as a god with strong chthonic, or underworld, associations. He was a psychopomp, leader of souls
along the road between "the Under and the Upper world". This function gradually expanded to encompass roads
in general, and from there to boundaries, travelers, sailors, and commerce.[25]

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).[25] 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.[25]
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.[25]

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, Hipparchus, 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 a bearded Hermes. An erect
phallus rose from the base. In the more primitive
Mount Kyllini or Cyllenian herms, the standing stone Charon with punt pole standing in
or wooden pillar was simply a carved phallus. "That his boat, receiving Hermes
a monument of this kind could be transformed into psychopompos who leads a
an Olympian god is astounding," Walter Burkert deceased woman. Thanatos
remarked. [36] In Athens, herms were placed outside Painter, ca. 430 BC
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.[25]

In 415 BC, on the night when the Athenian fleet was about to set sail for Syracuse during
the Peloponnesian War, all of the Athenian hermai were vandalized. 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,
Herm of Hermes. and one of the charges eventually made against Socrates which led to his execution 16
Roman copy from the years later was that he had either corrupted Alcibiades or failed to guide him away from
Hermes Propyleia of his moral corruption.[37]
Alcamenes, 50–100 AD.

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).[38] As a messenger and divine
herald, he wears winged sandals (or, in Roman art influenced by Etruscan depictions of Turms, a winged cap).[39]

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 aspect of Pan. In Boeotia, Hermes was worshiped for having saved the town from a plague by carrying a ram
or calf 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 Gospel of John.[25][40]

Historical and literary sources

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.[25]

In the Archaic period

In literary works of Archaic Greece, Hermes is depicted both as a protector and a Kriophoros Hermes (which takes
trickster. In Homer's Iliad, Hermes is called "the bringer of good luck", "guide the lamb), late-Roman copy of
and guardian", and "excellent in all the tricks".[41] In Hesiod's The Works and Greek original from the 5th
Days, Hermes' is depicted giving Pandora the gifts of lies, seductive words, and a century BC. Barracco Museum,
dubious character.[42] Rome

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.[43] He is said to have invented the
chelys lyre,[44] as well as racing and the sport of wrestling.[45]

In the Classical period

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.[25] In the context of these herms, by the Classical period Hermes
had come to be worshiped as the patron god of travelers and sailors.[25] By the
5th century BC, Hermai were also in common use as grave monuments,
emphasizing Hermes' role as a chthonic deity and psychopomp.[25] This was
probably his original function, and he may have been a late inclusion in the
Hermes wearing a petasos. Attic
Olympic pantheon; Hermes is described as the "youngest" Olympian, and some
red-figure cup, c. 480 BC–470
myths, including his theft of Apollo's cows, describe his initial coming into
BC. From Vulci.
contact with celestial deities. Hermes therefore came to be worshiped as a
mediator between celestial and chthonic realms, as well as the one who facilitates
interactions between mortals and the divine, often being depicted on libation
vessels.[25]

Due to his mobility and his liminal nature, mediating between opposites (such as merchant/customer[25]), 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.[33][46][47]

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.[25] 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).[25]

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.[48]
This led to Hermes gaining the attributes of a god of translation and
interpretation, or more generally, a god of knowledge and learning.[25] 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.[49][50]
Hermes Fastening his Sandal, early
An epithet of Thoth found in the temple at Esna, "Thoth the great, the great,
[51] Imperial Roman marble copy of a
the great", became applied to Hermes beginning in at least 172 BC. This
Lysippan bronze (Louvre Museum)
lent Hermes one of his most famous later titles, Hermes Trismegistus (Ἑρμῆς
ὁ Τρισμέγιστος), "thrice-greatest Hermes". [52] 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.[53]

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.[25] Mercury became one of the most popular Roman gods, as attested by the
numerous shrines and depictions in artwork found in Pompeii.[54] 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).[55]

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".[3]

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
Hermes on an antique fresco from Egyptian priesthood the investigation of truth.[56][57]
Pompeii
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,[33][67] this may be poetic license describing the ubiquitous herms, or other, smaller shrines to Hermes
located in the temples of other deities.[25] 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.[33] 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]

Sacrifices to Hermes involved honey, cakes, pigs, goats, and lambs. In the city of Tanagra, it was believed that
Hermes had been nursed under a wild strawberry tree, the remains of which were held there in the shrine of
Hermes Promachus,[75] and in the hills Phene ran three waterways that were sacred to him, because he was
believed to have been bathed there at birth.

Festivals

Hermes' 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.[76]

Epithets

Atlantiades

Hermes was also called Atlantiades (Greek: Ατλαντιάδης), because his mother, Maia was the daughter of Atlas.[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 Argus' eyes with the caduceus to cause the giant to sleep, after which
he slew the giant.[19] The eyes were then put into the tail of the peacock, a
symbol of the goddess Hera.

Cyllenian
Hermes wearing a petasos. Coinage
Hermes was called Cyllenian (Greek: Κυλλήνιος), because according to some of Kapsa, Macedon, c. 400 BC.
myths he was born at the Mount Cyllene, and nursed by the Oread nymph
Cyllene.[80][81]

Kriophoros

In ancient Greek culture, kriophoros (Greek: κριοφόρος) or criophorus, the "ram-bearer,"[82] 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.[38] Explicitly, at least in sources
of classical writings, of Euripides' Electra and Iphigenia in Aulis[83] and in
Epictetus' Discourses.[84] Hermes (Diactoros, Angelos)[85] the messenger,[86]
is in fact only seen in this role, for Zeus, from within the pages of the
Odyssey.[87] The messenger divine and herald of the Gods, he wears the gifts
from his father, the petasos and talaria.[39]

Sarpedon's body carried by Hypnos

Oh mighty messenger of the gods of the upper and lower worlds...
and Thanatos (Sleep and Death),
(Aeschylus).[88] 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.[49]
Psychopompos, conveyor or conductor of souls,[86][89] and psychogogue,
conductor or leader of souls in (or through) the underworld.[90]
Sokos Eriounios, a Homeric epithet with a much-debated meaning – probably "swift, good-running."[91] But
in the Hymn to Hermes Eriounios is etymologized as "very beneficial."[92]
Chrysorappis, "with golden wand," a Homeric epithet.

Trade
Agoraeus, of the agora;[93] belonging to the market (Aristophanes)[94]
Empolaios, "engaged in traffic and commerce"[95]

Hermes is sometimes depicted in art works holding a purse.[96]

Dolios ("tricky")[97]

No cult to Hermes Dolios existed in Attica, and so this form of Hermes seems to have existed in speech
only.[98][99]
Hermes Dolio is ambiguous.[100] According to prominent folklorist Yeleazar
Meletinsky, Hermes is a deified trickster[101] and master of thieves ("a plunderer, a
cattle-raider, a night-watching" in the Homeric Hymn to Hermes)[102] and deception
(Euripides)[103] and (possibly evil) tricks and trickeries,[95][104][105][106] crafty (from
lit. god of craft),[107] the cheat,[108] the god of stealth.[109] He is also known as the
friendliest to man, cunning,[110] treacherous,[111] and a schemer.[112]

Hermes Dolios was worshipped at Pellene[113][114] and invoked through Odysseus.[115]

(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)[116]

Hermes is amoral[117] like a baby.[118] Zeus sent Hermes as a teacher to humanity to

teach them knowledge of and value of justice and to improve inter-personal So-called "Logios Hermes"
relationships ("bonding between mortals").[119] (Hermes Orator). Marble,
Roman copy from the late
Considered to have a mastery of rhetorical persuasion and special pleading, the god
1st century BC – early 2nd
typically has nocturnal modus operandi.[120] Hermes knows the boundaries and century AD after a Greek
crosses the borders of them to confuse their definition.[121] original of the 5th century
BC.

Thief

In the Lang translation of the Homeric Hymn to Hermes, the god after being born is
described as a robber, a captain of raiders, and a thief of the gates.[122]

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

thieves, he later sacrifices to the gods.[123]

Patron of thieves

Autolycus received his skills as the greatest of thieves due to sacrificing to Hermes as
his patron.[124]

Additional
Hermes Propylaeus.
Other epithets included: Roman copy of the
Alcamenes statue from the
chthonius – at the festival Athenia Chytri sacrifices are made to this visage of the entrance of the Athenian
god only.[125][126] Acropolis, original shortly
after the 450 BC.
cyllenius, born on Mount Kyllini
epimelios, guardian of flocks[78]
koinos[127]
ploutodotes, giver of wealth (as inventor of fire)[128]
proopylaios, "before the gate", "guardian of the gate";[129] Pylaios, "doorkeeper"[130]
strophaios, "standing at the door post"[95][131]
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[93][132][133][134][135]
Agoraios, the patron of gymnasia[136]
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, 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.[41]

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.[137] The Walters Art
Museum.
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.[138] 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.[42]

The Homeric Hymn 4 to Hermes,[139]

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."[43] 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,[44]
Hermes was believed to have invented many types of racing and the sport of
wrestling, and therefore was a patron of athletes.[45] Hermes with his mother Maia. Detail
of the side B of an Attic red-figure
belly-amphora, c. 500 BC.
Athenian tragic playwrights

Aeschylus wrote in The Eumenides that Hermes helped Orestes kill Clytemnestra under a false identity and other
stratagems,[87] and also said that he was the god of searches, and those who seek things lost or stolen.[140] 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.[87]

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.[141]

Hellenistic Greek sources

Several writers of the Hellenistic period expanded the list of Hermes's achievements. Callimachus said that
Hermes disguised himself as a Cyclops to scare the 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.[142] Another is the Orphic Hymn to Hermes, where his association
with the athletic games held is mystic in tone.[143]

Phlegon of Tralles said he was invoked to ward off ghosts,[144] 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.[145] The Thracian princes identified him with their god Zalmoxis, considering his
ancestor.[146]
Anyte of Tegea of the 3rd century BC,[147] in the translation by Richard
Aldington, 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.[148]

Lovers, victims and children

Peitho, the goddess of seduction and persuasion, was said by Nonnus to
be the wife of Hermes.[149]
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.[150] Sardonyx cameo of a Ptolemaic
prince as Hermes, Cabinet des
Daeira, an Oceanid and an underworld goddess, mated with Hermes and
médailles, Paris
gave birth to a son named Eleusis.[151]
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.[152]
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.[153]
Herse, an Athenian princess was loved by Hermes and bore a son named
Cephalus to him.
Iphthime, a princess of Doros was loved by Hermes and bore him three
Satyroi – named Pherespondos, Lykos and Pronomos.
Penelopeia, an Arcadian nymph, was loved by Hermes. It is said that Hermes
had sex with her in the form of a goat, which resulted in their son, the god Hermes pursuing a woman,
Pan, having goat legs.[154] She has been confused or conflated with probably Herse. Attic red-figure
Penelope, the wife of Odysseus. amphora, c. 470 BC.
The Oreads, the nymphs of the mountains were said to mate with Hermes in
the highlands, breeding more of their kind.[155]
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.[156] 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 Hyginus. In other sources, the
god Priapus is understood as a son of Hermes.[157]

According to Pseudo-Apollodorus' Bibliotheca, Autolycus, the Prince of Thieves, was a son of Hermes and Chione,
making Hermes a great-grandfather of Odysseus.[158]

Once, Hermes chased either Persephone or Hecate with the aim to rape her; but the goddess snored or roared in
anger, frightening him off so that he desisted, hence her earning the name "Brimo" ("angry").[159]

Hermes also loved young men in pederastic relationships where he bestowed and/or taught something related to
combat, athletics, herding, poetry and music. Photius wrote that Polydeuces (Pollux), one of the Dioscuri, was a
lover of Hermes, to whom he gifted the Thessalian horse Dotor.[160][161] Amphion became a great singer and
musician after his lover Hermes taught him to play and gave him a golden lyre.[162] Crocus was said to be a
beloved of Hermes and was accidentally killed by the god in a game of discus when he unexpectedly stood up; as
the unfortunate youth's blood dripped on the soil, the saffron flower came to be.[163] Perseus received the divine
items (talaria, petasos, and the helm of darkness) from Hermes because he loved
him.[164] And Daphnis, a Sicilian shepherd who was said to be the inventor of
pastoral poetry, is said to be a son or sometimes eromenos of Hermes.[165]

Hermes and a young warrior.

Bendis Painter, c. 370 BCE.
 Offspring and mothers, Table 1
Offspring Mother

Cydon[166] Acacallis

Eumolpus Aglaurus

Bounos Alcidameia[167]
Echion, Eurytus Antianeira or Laothoe
Hermaphroditus, Tyche (possibly) Aphrodite

Astacus Astabe[168]

Autolycus Chione or Stilbe[169] or Telauge[170]

Cleobule or Clymene or Clytie or Myrto or Phaethusa or
Myrtilus
Theobula
Polybus Chthonophyle

Eleusis[171] Daeira

Pan Dryope or Penelope (dryad)

Norax[172] Erytheia

Aethalides Eupolemeia

The Cephalonians Calypso[173]

Daphnis unknown Sicilian nymph

Offspring and mothers, Table 2

Offspring Mother
Cephalus, Ceryx (possibly) Herse

Gigas[174] Hiereia

Evander Carmentis[175] or Themis[176]

Prylis Issa
Lycus, Abderus, Angelia Iphthime

Libys[177] Libye[178]

Caicus[179] Ocyrhoe

Ceryx (possibly) Pandrosus

Nomios Penelope (dryad)
Pharis Phylodameia

Eudorus[180] Polymele

Saon[181] Rhene

Linus (possibly) Urania

Agreus Sose (nymph)
Arabus Thronia

Dolops, Eurymachus,[182] Palaestra, Pherespondus, unknown mothers

Pronomus

Genealogy
Hermes's family tree

Uranus Gaia
 Uranus' genitals Iapetus Oceanus Tethys Cronus Rhea

Clymene[183] Pleione Zeus Hera Poseidon Hades Demeter Hestia

Atlas     a[184]

     b[185]

Maia

Ares Hephaestus

Hermes Metis

Athena[186]

Leto

Apollo Artemis

Semele

Dionysus

Dione

    a[187]      b[188]

Aphrodite

In Jungian psychology
For Carl Jung, Hermes's role as messenger between realms and as guide to the
underworld[189] made him the god of the unconscious,[190] the mediator
between the conscious and unconscious parts of the mind, and the guide for
inner journeys.[191][192]
Jung considered the gods Thoth and Hermes to be
counterparts.[193] In Jungian psychology especially,[194] Hermes is seen as
relevant to study of the phenomenon of synchronicity[195] (together with Pan
and Dionysus):[196][197]
Souls on the Banks of the Acheron,
oil painting depicting Hermes in the
Hermes is ... the archetypal core of Jung's psyche, theories ... underworld. Adolf Hirémy-Hirschl,
1898.
— DL Merritt[190]

He is identified by some with the archetype of healer,[123] as the ancient Greeks ascribed healing magic to
him.[192]

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.[198]

For López-Pedraza, Hermes is the protector of psychotherapy.[199] For McNeely, Hermes is a god of the healing
arts.[200]

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.[201]

For Jung, Hermes's role as trickster made him a guide through the psychotherapeutic process.[192]
Hermes in popular culture
See Greek mythology in popular culture

See also
Hermes Trismegistus
Family tree of the Greek gods

Notes
1. Evans, James (1998). The History and Practice of Ancient Astronomy (https://books.google.com/books?id=nS
51_7qbEWsC&pg=PA17). Oxford University Press. pp. 296–7. ISBN 978-0-19-509539-5. Retrieved
4 February 2008.
2. Cicero, De Natura Deorum 3.56 (https://archive.org/details/denaturadeorumac00ciceuoft/page/338/mode/2up?
view=theater); also Arnobius, Adversus Nationes 4.14.
3. Schjødt, J. P. Mercury–Wotan–Óðinn: One or Many?. Myth, Materiality, and Lived Religion, 59.
4. Burkert, p. 158.
5. Powell, Barry B. (2015). Classical Myth (8th ed.). Boston: Pearson. pp. 177–190. ISBN 978-0-321-96704-6.
6. Lay, p. 3 (https://books.google.com/books?id=BzNfeQSXKfcC&pg=PA3).
7. Powell, pp. 179, 295
8. Burkert, pp. 157–158.
9. Burkert, p. 158. Iris has a similar role as divine messenger.
10. Burkert, p. 156.
11. Homer, 1–512, as cited in Powell, pp. 179–189
12. Austin, M. Hellenistic world from Alexander to the Roman conquest: a selection of ancient sources in
translation (https://books.google.com/books?id=Xebyor4-4KwC&printsec=frontcover&dq=The+Hellenistic+worl
d+from+Alexander+to+the+Roman+conquest:+a+selection+of+ancient+sources+in+translation&hl=en&ei=Ihj
CTeSnOdHUgAevueTPDg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCoQ6AEwAA#v=onepage&q
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13. The Latin word cādūceus is an adaptation of the Greek κηρύκειον kērykeion, meaning "herald's wand (or
staff)", deriving from κῆρυξ kēryx, 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.
14. Combet-Farnoux, Bernard (1980). "Turms étrusque et la fonction de « minister » de l'Hermès italique".
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ok%3D1%3Achapter%3D38%3Asection%3D7).
172. Pausanias, 10.17.5 (https://www.perseus.tufts.edu/hopper/text?doc=Paus.+10.17.5)
173. Most, p. 173 (https://books.google.com/books?id=CgGbIKguHwsC&printsec=frontcover&pg=PA173), [= fr.
150.25-35 Merkelbach-West]
174. This Gigas was the father of Ischenus, who was said to have been sacrificed during an outbreak of famine in
Olympia; Tzetzes on Lycophron 42.
175. Dionysius of Halicarnassus, Roman Antiquities, 2.1 (https://www.perseus.tufts.edu/hopper/text?doc=urn:cts:gr
eekLit:tlg0081.tlg001.perseus-grc1:1.31.1)
176. a local nymph of the Arcadians
177. Hyginus, Fabulae, 160.
178. called the daughter of Palamedes but corrected by later sources as Epaphus
179. Pseudo-Plutarch, De fluviis 21.1 (http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.0
1.0400%3Achapter%3D21).
180. Homer, Iliad 16.183–186 (http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%
3Abook%3D16%3Acard%3D155).
181. Saon could also have been the son of Zeus and a local nymph; both versions in Diodorus Siculus, Library of
History 5.48.2.
182. Köppen, Johann Heinrich Just; Heinrich, Karl Friedrich; Krause, Johann Christian Heinrich (1818). Erklärende
Anmerkungen zu Homers Ilias. Vol. 2. pp. 72 (https://www.google.co.uk/books/edition/Erkl%C3%A4rende_An
merkungen_zu_Homers_Ilias/SoATAAAAQAAJ?hl=en&gbpv=1&dq=Eriboea+daughter+of+Eurymachus&pg=
PA72&printsec=frontcover/).
183. According to Hesiod's Theogony 507–509 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0020.tlg001.per
seus-eng1:507-544), Atlas' mother was the Oceanid Clymene, later accounts have the Oceanid Asia as his
mother, see Apollodorus, 1.2.3 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0548.tlg001.perseus-eng1:
1.2.3).
184. According to Homer, Iliad 1.570–579 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-
eng1:1.570), 14.338 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:14.338),
Odyssey 8.312 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.312),
Hephaestus was apparently the son of Hera and Zeus, see Gantz, p. 74.
185. According to Hesiod, Theogony 927–929 (https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+927),
Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74.
186. According to Hesiod's Theogony 886–890 (https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+886), 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.
187. According to Hesiod, Theogony 183–200 (https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+183),
Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100.
188. According to Homer, Aphrodite was the daughter of Zeus (Iliad 3.374 (http://data.perseus.org/citations/urn:cts:
greekLit:tlg0012.tlg001.perseus-eng1:3.374), 20.105 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.
tlg001.perseus-eng1:20.105); Odyssey 8.308 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.
perseus-eng1:8.308), 320 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg002.perseus-eng1:8.32
0)) and Dione (Iliad 5.370–71 (http://data.perseus.org/citations/urn:cts:greekLit:tlg0012.tlg001.perseus-eng1:5.
370)), see Gantz, pp. 99–100.
189. A Stevens, On Jung (https://books.google.com/books?id=ML8OAAAAQAAJ&pg=PA115&dq=Hermes+psychia
try+psychology+of&hl=en&sa=X&ei=4rYNUND5BaSm0QWrre3RCg&ved=0CGEQ6AEwCA#v=onepage&q=H
ermes%20psychiatry%20psychology%20of&f=false), Taylor & Francis, 1990.
190. Merritt, Dennis L. (1996–1997). "Jung and the Greening of Psychology and Education". Oregon Friends of
C.G. Jung Newsletter. 6 (1): 9, 12, 13. (Online. (http://www.dennismerrittjungiananalyst.com/Jung_and_Greeni
ng.htm))
191. JC Miller, The Transcendent Function: Jung's Model of Psychological Growth Through Dialogue With the
Unconscious (https://books.google.com/books?id=F29B3MFVKW4C&pg=PA108&dq=Hermes+and+the+unco
nscious&hl=en&sa=X&ei=MsANULSLA-PQ0QWCpdn1Cw&ved=0CDQQ6AEwAA#v=onepage&q=Hermes%2
0and%20the%20unconscious&f=false), SUNY Press, 2004, ISBN 0-7914-5977-2.
192. DA McNeely, Mercury Rising: Women, Evil, and the Trickster Gods (https://books.google.com/books?id=YemN
P0rXIfkC&pg=PA86&dq=Hermes+is+the+healer&hl=en&sa=X&ei=BMQNUJqOIqGq0AWdu7m8Cg&ved=0CD
0Q6AEwAQ#v=onepage&q=Hermes%20is%20the%20healer&f=false), Fisher King Press, 2011, p. 86,
ISBN 1-926715-54-3.
193. H Yoshida, Joyce and Jung: The "Four Stages of Eroticism" In a Portrait of the Artist As a Young Man (https://
books.google.com/books?id=EnJrPIgnBU8C&pg=PA153&dq=Jung+and+Hermes&hl=en&sa=X&ei=6LcNUMX
rJYqH0AXMpez8Cw&ved=0CEMQ6AEwAg#v=onepage&q=Jung%20and%20Hermes&f=false), Peter Lang,
2006, ISBN 0-8204-6913-0.
194. CG Jung, R Main, Jung on Synchronicity and the Paranormal (https://books.google.com/books?hl=en&lr=&id=
usrGSaO7QosC&oi=fnd&pg=PR7&dq=Jungian+synchronicity+Hermes&ots=zB8XdmLVJc&sig=X7oemIBvgPq
vWjTJJsbQKZTodIQ#v=onepage&q=Hermes&f=false), Routledge, 1997. ISBN 0-415-15509-6.
195. HJ Hannan, Initiation Through Trauma: A Comparative Study of the Descents of Inanna and Persephone:
Dreaming Persephone Forward (https://books.google.com/books?id=IS4zLWzIQPsC&pg=PA141&lpg=PA141
&dq=Hermes+god+of+synchronicity&source=bl&ots=hj3lIU15o3&sig=yQP84lctiMPGLF07sW1vaP3e9ZQ&hl=
en&sa=X&ei=3q8PUMW6GMi70QWzs4G4DQ&redir_esc=y#v=onepage&q=Hermes%20god%20of%20synchr
onicity&f=false), ProQuest, 2005, ISBN 0-549-47480-3.
196. R Main, Revelations of Chance: Synhronicity as Spiritual Experience (https://books.google.com/books?id=v_1
qS9rnLxAC&pg=PA3&lpg=PA3&dq=Hermes+god+of+synchronicity&source=bl&ots=7zzBcMuTU8&sig=WzZx
EG8KjpVgWZlKn-KJLm_h2T4&hl=en&sa=X&ei=K7APULLXF8im0QXj0oGACw&ved=0CEYQ6AEwAw#v=one
page&q=Hermes%20god%20of%20synchronicity&f=false), SUNY Press, 2007, ISBN 0-7914-7023-7.
197. Gisela Labouvie-Viefn, Psyche and Eros: Mind and Gender in the Life Course (https://archive.org/details/psyc
heerosmindge0000labo/page/257) Psyche and Eros: Mind and Gender in the Life Course, Cambridge
University Press, 1994, ISBN 0-521-46824-8.
198. A Samuels (1986). Jung and the Post-Jungians (https://books.google.com/books?id=SI0OAAAAQAAJ&q=Her
mes). Taylor & Francis, 1986. ISBN 0-7102-0864-2.
199. López-Pedraza 2003, p. 19.
200. Allan Beveridge, Portrait of the Psychiatrist as a Young Man: The Early Writing and Work of R.D. Laing, 1927–
1960 (p. 88) (https://books.google.com/books?id=JKlnhKRlrqUC&pg=PA97&lpg=PA97&dq=John+Rosen+psyc
hotherapy&source=bl&ots=lMvUX8BECt&sig=fRjfSt7WT0Tc9HR2TwFn03fyrMs&hl=en&sa=X&ei=HKURUK_F
Na-a0QXH7IHYBg&ved=0CFgQ6AEwBg#v=onepage&q=John%20Rosen%20psychotherapy&f=false),
International Perspectives in Philosophy and Psychiatry, OUP, ISBN 0-19-958357-9.
201. Christopher Booker, The Seven Basic Plots: Why We Tell Stories, Continuum International Publishing Group,
2004, ISBN 0-8264-5209-4.

References
Apollodorus, Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S.
in 2 Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1921.
ISBN 0-674-99135-4. Online version at the Perseus Digital Library (http://data.perseus.org/texts/urn:cts:greek
Lit:tlg0548.tlg001.perseus-eng1).
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 (https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.013
0%3Acard%3D1).
Hesiod, The Shield. Catalogue of Women. Other Fragments. Edited and translated by Glenn W. Most. Loeb
Classical Library 503. Cambridge, MA: Harvard University Press, 2007, ISBN 978-0674996236.
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 (https://
www.perseus.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 (https://www.perseus.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 0-8135-2691-4.
Miller, John F.; Strauss Clay, Jenny (2019). Tracking Hermes, Pursuing Mercury (https://books.google.com/bo
oks?id=UviFDwAAQBAJ). Oxford University Press. ISBN 978-0-19-877734-2.
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 (https://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.
1.1).
Tripp, Edward, Crowell's Handbook of Classical Mythology, Thomas Y. Crowell Co; First edition (June 1970).
ISBN 069022608X.

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) Archived (https://web.archi
ve.org/web/20091219163120/http://www.men-myths-minds.com/Hermes-greek-god.html) 19 December 2009
at the Wayback Machine
 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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