Saturday, June 9, 2012

5 C : HERMES : FREE COMMENT of Young Japanese Man

Now the last of 5. This is 5 C as the last sentences and topic which was written by Young Japanese Man. 
_The Magical world which has some relation with Linga faith in Japan also Mitora at an ancient, Miroku epoch as at today_



水星は錬金術では水銀に対応し（金星は銅、火星は鉄、太陽は金…というように惑星ごとに照応する金属がある）、対立物を統合させる性質があるもののようです。
             Mercury is correspond to mercury by the alchemy ( Venus is to copper , Mars is to Iron, Sun is to gold... such as so , a each astral body has corresponding to metal  ), there seems having a nature of unifying materials which are in the opposition to. 


ギリシア神話の水星神格のヘルメスが持つカドゥケウスの杖は、2匹の蛇が喧嘩しているところに通りがかったヘルメスが、蛇の間に杖を置くと2匹の蛇が杖に絡みついて、このような姿になったといいます。そしてこの事から平和のシンボルともされてきたようです。対立物を統合させていますね。
          As Greek myth, the Mercury-God-rank Hermes who has the stick as Caduceus.
It has the shape of two snakes. 
One day Hermes had passed by and had saw two snakes in a fighting each other.
So, he had putted his stick among them. Then those two snakes involved on its stick. After finished all process, Hermes `s stick as Caduceus had snakes.
From that episode, Caduceus had been the status of the symbol of peace. 
Indeed, he had done for unification of two in the opposition.

あとこれってイザナミとイザナギの争いをとめたククリヒメにも似てますね。
     Is this look like a Kukure Hime who made a peace between Izanami and Izanagi.



ヘルメスは旅、商業、神々の使者 、眠り、夢、体育技能、の神だそうですが、これらから見られる性質は「離れたものを仲介する、結びつける」ですかね。
   Hermes as god of travel, commerce, envoi of god, sleep, dream, physical education accomplishment is most of our`s knowledge. 
So his their natures is [ mediate for things, matters in a long distance , make link between both] , is it?

「旅、商業」→離れた場所の間を行き来する。
「神々の使者、眠り、夢」→霊界と現実界という離れた場所を行き来し仲介する。「体育技能」→動きやすい、運動的である。
       [Travel, commerce ] →Coming and go between places in a long distance.
[A commerce of goodness, sleep. dream ]→Coming and go between the spiritual world and the real world ( I also like to say " the material world " ) in a long distance and mediate for both of world.
[A physical education accomplishment]→easy to move ( speedy),athletics.


*_And Hermes possibly had special art ( Art : Primary meaning is the skill of mediation. His art is ;easy to stop as control speed and breath well as a well balanced ( a balance can be by a coming and go as breath and blow and so on ) physical education ( A martial art ) by EVERYDAY`s training such as Re-man daily exercise introduction by Ise-Hakusan Dou. Also Guldieff work is a good mental training for a human to be god.
     So, Hermes as Greek god such as images like this as a left below is understandable. 
Hermes could fly in Air?  However, his name make me feel that, that is ;
 [ Hermes = humanities goodness].  
A human is a spiritual bridge between Shin-Kai (Kami world, God world) and the ground where had been packed by human reality and illusion and truth like art and films and dramas on TV,,,,,,,and so on as you know.
     So Ise-Hakusan Dou 伊勢ー白山道written in his article [ a human is Turtle ]. 
Turtles coming and go between Ocean and the ocean beach is reality.
A human is a spiritual column as standing  between Shin-Kai and Earth.
     A human is also Hermes. How is that?
So, we have a ability to mediate bad and good then birth third goodness with out judgemental mind but bring more peaceful justice...well...it`s just for example as my ideal world and doing my best in my every-day life...Best example is this; we can tie shoes laces. A baby can`t. 
All babies need to be lessened by good parent who are goodness  like Hermes, like a turtle, like a column which is standing straight on Earth=Reality of their life with love and mercy_* 


 水星は全ての惑星の中で最も運行スピードが速いそうです。
水星の英語名「Mercury（マーキュリー）」はローマ神話の水星神格メルクリウス（ギリシャ神話のヘルメスと同一視されている）が、足の速い神々の伝令役であることに由来するそうです。
      Mercury has a fastest motion speed in all astral body (planets).
[Mercury ] as a spelling in English.
Mercury of Roman myth is as Hermes of Greek myth. This derivation came from run fastest goods in a rank of the herald.
_For more understanding, I pass to wikipedia_If you are interested, read the last section for it_


ヘルメス神が西洋魔術、隠秘学で重要なのは、「霊的世界と現実界という離れた場所を仲介する」ことからかな、と思います。
      For [ Doing mediation for between the spiritual world and real world as Hermes god is so important for western magic and cult, I guess so very much.
あと、コンピューター技術と西洋魔術、 隠秘学といった秘教の間には類似点がいくつか見られるそうです。
      And I think , there are confirmed a point of similarity the between Computer technology and western magic, cult.


数霊ではコンピューター、computerのアルファベットの数値が666になるとネットでありました。インターネットも「離れたものを仲介する」ものですね。
http://blog.goo.ne.jp/isehakusandou/e/4d504462a3d4d1325e932b7d396d8dc0
「インターネットの普及も、鳳凰の特質に合うものですから、やはり進化して行くことでしょう。」



神話ではヘルメスって鳥に変身するんですよね。こういうところも合っているなと思います。
      By the number of spirit , an alphabetical numbers of computer has a numerical value. It is 666 by the internet. Yes, Internet as a material ( but magnetism ) is 
also [ mediation between both in a long distance] .
[A popularize computer and internet will matches to the nature of Hou-Ou ( about this Bird, you can read this Kukure Kokoro Dou blog`s page at under the topic of Rere Ring fire ( Gold Ring as I love to say ) and you may understand little bit about Hou-Ou. )
So Internet will be more  prevalence.]
Oh yes, 
Hermes metamorphose to the bird in Greek myth. I see the mach point in it.
     
_____End_____
Thank for letting us join working toghther






Hermes





wkipedia, the free encyclopedia
For other uses, see Hermes (disambiguation).
Hermes
So-called "Logios Hermes" (Hermes,Orator). Marble, Roman copy from the late 1st century CE - early 2nd century CE after a Greek original of the 5th century BCE.
So-called "Logios Hermes" (Hermes,Orator). Marble, Roman copy from the late 1st century CE - early 2nd century CE after a Greek original of the 5th century BCE.
Messenger of the gods
God of commerce, thieves, travelers, sports, athletes, and border crossings, fish, guide to the Underworld
SymbolCaduceus, Talaria, Tortoise, Lyre,Rooster, Snake
ConsortMerope, Aphrodite, Dryope,Peitho
ParentsZeus and Maia
ChildrenPan, Hermaphroditus, Tyche,Abderus, Autolycus, and Angelia
Roman equivalentMercury
Hermes (play /ˈhɜrmiːz/; Greek : Ἑρμῆς) An Olympian god in Greek religionand mythology, Hermes was the son of Zeus and the Pleiade, Maia, a daughter of the Titan, Atlas. The second youngest of the Olympian gods, he was born before Dionysus.
His symbols include the rooster and the tortoise, his purse or pouch,winged sandals, winged cap, and held in his left hand, the herald's staff, the Greek kerykeion or Latin caduceus.[1]
Hermes was the herald, or messenger, of the gods to humans, sharing this role with Iris. A patron of boundaries and the travelers who cross them, he was the protector of shepherds and cowherds, thieves,[2] orators and wit, literature and poets, athletics and sports, weights and measures, invention, and of commerce in general.[3]
In the Roman adaptation of the Greek pantheon (see interpretatio romana), Hermes was identified with the Roman god Mercury, who, though inherited from the Etruscans, developed many similar characteristics, such as being the patron of commerce.[citation needed]

Contents

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[edit]Etymology

The earliest form of the name Hermes is the Mycenaean Greek e-ma-a2 , written in Linear B syllabic script.[4] Most scholars derive "Hermes" from Greek herma [5] (a stone, roadside shrine or boundary marker), dedicated to Hermes as a god of travelers and boundaries; the etymology of herma itself is unknown. "Hermes" may be related to Greekhermeneus ("the interpreter"), reflecting Hermes' function as divine messenger.[6][7][8] Plato offers a Socratic folk-etymology for Hermes' name, deriving it from the divine messenger's reliance on eirein (the power of speech).[8]Scholarly speculation that "Hermes" derives from a more primitive form meaning "one cairn" is disputed.[7] The word "hermeneutics", the study and theory of interpretation, is derived from hermeneus. In Greek a lucky find was ahermaion.

[edit]Cult and mythology


Hermes with his mother Maia. Detail of the side B of an Attic red-figure belly-amphora, ca. 500 BC.
The origin of Hermes as a deity is uncertain.[citation needed] Some consider him a native god that was worshiped since the Neolithic era,[citation needed] while others suggests that he was an Asian import, perhaps via Cyprus or Cilicia well before the beginning of written records in Greece.[citation needed] What is certain is that his 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.[9]
Among the functions most commonly linked to him in Greek literature are messenger of the gods, and god of language, speech, metaphors,prudence and circumspection, as well as intrigues and covert reasons, fraud and perjury, wit and ambiguity. Thus he was a patron of speakers, heralds, ambassadors and diplomats, messengers and thieves. He was believed to have invented fire, the lyre, the syrinx, the alphabet, numbers, astronomy, a special form of music, the fighting arts and the gym, the cultivation of olive trees, weights and measures, and various other things.
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.[10][11][12]
The Homeric hymn to Hermes 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."[13]
As the god of roads he protected travelers that sacrificed to him or crossed his path, and punished those who refused to aid those that lost their way; numerous statues of him were erected on roads, doors and gates.[14] Hermes also served as a psychopomp, or an escort for the dead to help them find their way to the Underworld, and in this capacity was the only god besides Hades, Persephone, Hecate, and Thanatos who could enter and leave the Underworld without hindrance.[citation needed]
Hermes, as an inventor of fire,[15] is a parallel of the Titan, Prometheus. In addition to the lyre, Hermes was believed to have invented many types of racing and the sports of wrestling and boxing, and therefore was a patron of athletes.[16]
According to prominent folklorist Yeleazar Meletinsky, Hermes is a deified trickster.[17]

[edit]Early Greek sources


Kriophoros Hermes (which takes the lamb), late-Roman copy of Greek original from the fifth century BC. Barracco Museum, Rome
The first descriptions of the myth of Hermes date from the Archaic period of Ancient Greece. One of the most important myths appears in the Homeric Hymn to Hermes, dating to the seventh or sixth centuries BC and deals with his birth and early exploits. The hymn opens with a salutation to the god, calling him the lord of Mount Kyllini and Arcadia, the flocks of sheep, and messenger of the gods. It also names him as the son of Zeus, the result of his adulterous love with Maia, a nymphdaughter of Atlas and Pleione.
Living in a cave, hidden from human eyes and particularly the notoriously stormy and jealous Hera, Zeus' wife and sister, Maia gave birth to "this ingenious child, this clever deception planner, tracker and capturer of cattle, a shepherd of dreams, this citizen of the night lurking in doorways." The infant Hermes was precocious. His first day he invented the lyre. By nightfall, he had rustled the immortal cattle ofApollo. For the first sacrifice, the taboos surrounding the sacred kine of Apollo had to be transgressed, and the trickster god of boundaries was the one to do it. Hermes drove the cattle back to Greece and hid them, walking them backwards so that their tracks seemed to be going in the wrong direction.
When Apollo accused Hermes, Maia said that it could not be him because he was with her the whole night. However, Zeus entered the argument and said that Hermes did steal the cattle and they should be returned. While arguing with Apollo, Hermes began to play his lyre. The instrument enchanted Apollo and he agreed to let Hermes keep the cattle in exchange for the lyre. In return, Hermes asked for Apollo's shepherd's crook to make it a fair trade.[citation needed]
Homer and Hesiod portrayed Hermes as the author of skilled or deceptive acts, and also as a benefactor of mortals. In the Iliad he was called "the bringer of good luck," "guide and guardian" and "excellent in all the tricks." He was a divine ally of the Greeks against the Trojans. However, he did protect Priam when he went to the Greek camp to retrieve the body of his son Hector. When Priam got it, Hermes took them back to Troy.[18]
He also rescued Ares from a brazen vessel where he had been imprisoned by Otus and Ephialtes. In the Odyssey he helped his great-grand son, the protagonist, Odysseus, informing him about the fate of his companions, who were turned into animals by the power of Circe, and instructed him to protect himself by chewing a magic herb; he also told CalipsoZeus' order for her to free the same hero from her island to continue his journey back home. When Odysseus killed the suitors of his wife, Hermes lead their souls to Hades.[19] In The Works and Days, when Zeus ordered Hephaestus to create Pandora to disgrace humanity by punishing the act of Prometheus giving fire to man, every god gave her a gift, and Hermes’ gift was lies and seductive words, and a dubious character. Then he was instructed to take her as wife toEpimetheus.[20]
Many other myths feature Hermes. Aeschylus wrote that Hermes helped Orestes kill Clytemnestra under a false identity and other stratagems,[2] and also said that he was the god of searches, and those who seek things lost or stolen.[21]Sophocles wrote that Odysseus invoked him when he needed to convince Philoctetes to join the Trojan War on the side of the Greeks, and Euripides did appear to help in spy Dolon Greek navy.[2]
Aesop, who allegedly received his literary talents from Hermes, 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.[22] Pindar and Aristophanes also document his recent association with the gym, which did not exist at the time of Homer.[23]

[edit]Hellenistic Greek sources

Several writers of the Hellenistic period expanded the list of Hermes’ achievements. Callimachus said he disguised himself as a cyclops to scare the Oceanides and was disobedient to his mother.[24] 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.[25] Another is the Orphic Hymn to Hermes, where his association with the athletic games held in tone is mystic.[26]
Phlegon of Tralles said he was invoked to ward off ghosts,[27] 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.[28]The Thracian princes identified him with their god Zalmoxis, considering his ancestor.[29]
Throughout the Hellenistic period, Hermes acquired a particularly important status as an image of Logos and interpreter of the divine will, and went from being a mere expressive character to acting creatively, taking on roles of demiurge, a change which is mainly attributed to the Stoics, Gnostics and Neoplatonists. Apparently, this time began the merger of Hermes with the Egyptian god Thoth, who flourished as the figure of Hermes Trismegistus.[citation needed]

[edit]Epithets of Hermes

[edit]Kriophoros

Main article: Kriophoros
Hermes Kriophoros, Hermes, lamb-bearer appears both early and later. His ram connection appears in the earliest Mycenaean Linear B inscription bearing his name. Pausanias reports the lamb-carrying rites still being performed at theBoeotian city of Tanagra in the late 2nd century CE.[citation needed]

[edit]Argeiphontes

Hermes' epithet Argeiphontes, ΑργειΦοντης [30](the Argos-killer [31]) (Latin Argicida), or Argus-slayer,[32][33] 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.[5] Argus' eyes were then put into the tail of the peacock, symbol of the goddess Hera.

[edit]Logios


Hermes o Logios as the name (and the god as the emblem) of a Greek literary magazine of the 18th and 19th c. which had a major role inModern Greek Enlightenment.
The epithet of Logios represents him as the god of eloquence, in the act of orating. Together with Athena, he was the standard divine representation of speech and eloquence in classical Greece. The Homeric Hymn to Hermes (probably 6th century BCE) describes the guilty infant Hermes making a successful speech from the cradle to defend himself against the charge of cattle theft.
In the 5th century BCE Proclus' commentary on Plato's Republic describes Hermes as the god of persuasion. Other Neoplatonists viewed Hermes Logios more mystically as origin of a "Hermaic chain" of light and radiance emanating from the divine intellect (nous). This epithet also produced a sculptural type.[citation needed]

[edit]Other

Other epithets included:
... Oh mighty messenger of the gods of the upper and lower worlds ... - Aeschylus [36]
He is mentioned explicitly as such, at least in sources of classical writings, of Euripides Electra and Iphigenia in Aulis[37] and in Epictetus Discourses. [38] According to Blackwood's Edinburgh magazine (1849) the chief office of the God was as messenger.[30]

[edit]Worship and cult


Archaic Greek herm, presumably of Hermes, unusual in that the penis has survived.
One of the oldest places of worship for Hermes was Mount Cilene 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 them radiate to the whole of Greece, according to Smith, and his temples and statues became extremely numerous.[10] Lucian of Samosata said he saw the temples of Hermes everywhere.[39]
In many places, his temple was 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 gymand 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.[40]
Hermes’ feast was the special Hermaea was celebrated with sacrifices to the god and with athletics and gymnastics, possibly having been established in the sixth century BC, but no documentation on the festival before the fourth 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.[41]Having an initiatory character, the winners of Hermaea returned to their villages as heroes and adults who had acquired honor. The Hermaea of Pellene became particularly busy, attracting competitors from distant regions. His prize was a thick mantle.[citation needed]
Symbols of Hermes were the palm tree, turtle, rooster, goat, the number four, several kinds of fish, incense. Sacrifices involved honey, cakes, pigs, goats, and lambs. In the sanctuary of Hermes Promakhos in Tanagra is a strawberry tree under which it was believed he had created,[42] and in the hills Phene ran three sources that were sacred to him, because he believed that there had been bathed at birth. A statue of Hermes guarded the entrance to the temple of Apollo at Thebes, and there were some at Tanagra in which he appeared with a lamb (Kriophoros), because a legend said that he departed from the plague of the city carrying a lamb around the walls.
Homer said the latest libations of a banquet were dedicated to Hermes, and Pausanias, who in his time had their statues in all gyms, following an ancient custom which was now being copied by the barbarians. In many cities there was a statue of him in the marketplaces. One form of worship was oracular, as established in the Pharaoh. In the market town once stood a statue of Hermes Agoraios, of which he had a heart carved in stone, with two oil lamps fastened with leather straps.[citation needed]

[edit]Hermai/Herms

Main article: Herma
In Ancient Greece, Hermes was a phallic god of boundaries. His name, in the form herma, was applied to a wayside marker pile of stones; each traveller added a stone to the pile. In the 6th century BCE, Hipparchos, the son ofPisistratus, 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.[43]
In 415 BCE, when the Athenian fleet was about to set sail for Syracuse during the Peloponnesian War, all of the Athenian hermai were vandalized one night. The Athenians at the time believed it was the work of saboteurs, either from Syracuse or from the anti-war faction within Athens itself. Socrates' pupil Alcibiades was suspected of involvement, and Socrates indirectly paid for the impiety with his life.[44]
From these origins, hermai moved into the repertory of Classical architecture.[citation needed]

[edit]Hermes' offspring

[edit]Pan

The satyr-like Greek god of nature, shepherds and flocks, Pan, could possibly be the son of Hermes through the nymphDryope.[45] In the Homeric Hymn to Pan, Pan's mother fled in fright from her newborn son's goat-like appearance.[citation needed]

[edit]Hermaphroditus

Hermaphroditus was an immortal son of Hermes through Aphrodite. The love-struck nymph Salmacis importuned him and was rebuffed. Undeterred, she embraced him passionately in her pool, the gods granted her wish that they should never be separated, merging them together into an androgynous being.

[edit]Priapus

Depending on the sources consulted, the god Priapus could be understood as a son of Hermes.[46]

[edit]Tyche

The goddess of prosperity, Tyche (Greek, Τύχη) or Fortuna, was sometimes said to be the daughter of Hermes and Aphrodite.[citation needed]

[edit]Abderus

Abderus was devoured by the Mares of Diomedes. He had gone to the Mares with his friend Heracles.[citation needed]

[edit]Autolycus

Autolycus, the Prince of Thieves, was a son of Hermes and Chione (mortal) and grandfather of Odysseus.[47][48]

[edit]Extended list of Hermes' lovers and children

  1. Acacallis
    1. Cydon
  2. Aglaurus
    1. Eumolpus
  3. Amphion[49]
  4. Alcidameia of Corinth
    1. Bounos
  5. Antianeira / Laothoe
    1. Echion, Argonaut
    2. Erytus, Argonaut
  6. Apemosyne
  7. Aphrodite
    1. Eros (possibly)
    2. Hermaphroditus
    3. Tyche (possibly)
  8. Carmentis
    1. Evander
  9. Chione / Stilbe / Telauge[50]
    1. Autolycus
  10. Chryses, priest of Apollo
  11. Chthonophyle
    1. Polybus of Sicyon
  12. Crocus
  13. Daeira the Oceanid
    1. Eleusis
  14. Dryope, Arcadian nymph
    1. Pan (possibly)
  15. Erytheia (daughter of Geryones)
    1. Norax[51]
  16. Eupolemeia (daughter of Myrmidon)
    1. Aethalides
  17. Hecate
    1. three unnamed daughters[52]
  18. Herse
    1. Cephalus
    2. Ceryx (possibly)
  19. Hiereia
    1. Gigas[53]
  20. Iphthime (daughter of Dorus)
    1. Lycus
    2. Pherespondus
    3. Pronomus
  21. Libye (daughter of Palamedes)
    1. Libys[54]
  22. Ocyrhoe
    1. Caicus
  23. Odrysus[55]
  24. Orsinoe, nymph[56]
    1. Pan (possibly)
  25. Palaestra, daughter of Choricus
  26. Pandrosus
    1. Ceryx (possibly)
  27. Peitho
  28. Penelope
    1. Pan (possibly)
  29. Persephone (unsuccessfully wooed her)
  30. Perseus[57]
  31. Phylodameia
    1. Pharis
  32. Polydeuces[58]
  33. Polymele (daughter of Phylas)
    1. Eudorus
  34. Rhene, nymph
    1. Saon of Samothrace[59]
  35. Sicilian nymph
    1. Daphnis
  36. Sose, nymph
    1. Pan Agreus
  37. Tanagra, daughter of Asopus
  38. Theobula / Clytie / Clymene / Cleobule / Myrto / Phaethusa the Danaid
    1. Myrtilus
  39. Therses[60]
  40. Thronia
    1. Arabus
  41. Urania, Muse
    1. Linus (possibly)
  42. Unknown mothers
    1. Abderus
    2. Angelia
    3. Dolops
    4. Palaestra

[edit]Genealogy of the Olympians in Greek mythology

Genealogy of the Olympians in Greek mythology
Uranus
Gaia
OceanusHyperionCoeusCriusIapetusMnemosyne
Cronus
RheaTethysTheiaPhoebeThemis
Zeus
HeraHestiaDemeterHadesPoseidon
AresHephaestusHebeEileithyiaEnyoEris
Metis
Maia
Leto
Semele
Aphrodite
Athena
Hermes
Apollo
Artemis
Dionysus

[edit]Art and iconography

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 Lysippanbronze (Louvre Museum)
The image of Hermes evolved and varied according to Greek art and culture. During Archaic Greece he was usually depicted as a mature man, bearded, dressed as a traveler, herald, or pastor. During Classical and Hellenistic Greece he is usually depicted young and nude, with athleticism, as befits the god of speech and of the gymnastics, or a robe, a formula is set predominantly through the centuries. When represented as Logios (speaker), his attitude is consistent with the attribute. Phidias left a statue of a famous Hermes Logios and Praxiteles another, also well known, showing him withDionysus baby 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.[10][61]
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, but may then have wings rising from the hair. Another object is the Porta a stick, called rhabdomyolysis (stick) or skeptron (scepter), which is referred to as a magic wand. Some early sources say that this was the bat he received from Apollo, but others question the merits of this claim. It seems that there may have been two canes, with time in a cast, one of a shepherd's staff, as stated in the Homeric Hymn, and the other a magic wand, according to some authors. His bat also came to be called kerykeion, the caduceus, in later times. Early depictions of the staff it show it as a baton stick topped by a golden way that resembled the number eight, though sometimes with its top truncated and open. Later the staff had two intertwined snakes and sometimes it was crowned with a pair of wings and a ball, but the old form remained in use even when Hermes was associated with Mercury by the Romans.[10][62]
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.[63] The caduceus, historically, there appeared with Hermes, and is documented among the Babylonians from about 3,500 BC. The two snakes coiled around a stick was a symbol of the god Ningishzida, which served as a mediator between humans and the mother goddess Ishtar or the supremeNingirsu. 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.[10]
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 eighteenth 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.[10]
His sandals, called pédila by the Greeks and talaria by the Romans were made of palm and myrtle branches, but were described as beautiful, golden and immortal, made a sublime art, able to take the roads with the speed of wind. Originally they had no wings, but late in the artistic representations, they are depicted. In certain images, the wings spring directly from the ankles. He has also been depicted with a purse or a bag in his hands, and wearing a robe or cloak, which had the power to confer invisibility. His weapon was a sword of gold, which killed Argos; lent to Perseus to kill Medusa.[10]

[edit]Hermes in popular culture

[edit]Notes

  1. ^ The Latin word cādūceus is an adaptation of the Greek κηρύκειον kērukeion, meaning "herald's wand (or staff)", deriving from κῆρυξ kērux, meaning "messenger, herald, envoy". Liddell and Scott, Greek-English Lexicon; Stuart L. Tyson, "The Caduceus", The Scientific Monthly, 34.6, (1932:492-98) p. 493
  2. ^ a b c d Brown, Norman Oliver. Hermes the thief: the evolution of a myth. Steiner Books, 1990. pp. 3-10
  3. ^ Walter Burkert, Greek Religion 1985 section III.2.8.
  4. ^ Joann Gulizio UDQ 292.11 University of texas Retrieved 2011-11-26
  5. ^ a b Greek History and the Gods. Grand Valley State University (Michigan). Retrieved 2012-04-08.
  6. ^ Silver, Morris (1992). Taking Ancient Mythology Economically. Leiden: Brill. pp. 159–160. ISBN 90-04-09706-6.
  7. ^ a b Davies, Anna Morpurgo & Duhoux, Yves. Linear B: a 1984 survey. Peeters Publishers, 1985. p. 136
  8. ^ a b Plato. Cratylu. 383.
  9. ^ Chapman, MS Silvia Comments, Antropológicos the Homeric Hymn to Hermes. Fourth National Congress of Classical Studies / XII Meeting of Brazilian Society of Classical Studies.
  10. ^ a b c d e f g Smith, William. Dictionary of Greek and Roman Biography and Mythology. Boston: Little, Brown & Co., 1867. pp. 411-413.
  11. ^ Neville, Bernie. Taking Care of Business in the Age of Hermes. Trinity University, 2003. pp. 2-5.
  12. ^ Padel, Ruth. In and Out of the Mind: Greek Images of the Tragic Self. Princeton University Press, 1994. pp. 6-9
  13. ^ Hymn to Hermes 13. The word polutropos ("of many shifts, turning many ways, of many devices, ingenious, or much wandering") is also used to describe Odysseus in the first line of the Odyssey.
  14. ^ Smith, William; Anton, Charles; A new classical dictionary of Greek and Roman biography, mythology and geography; partly based upon the Dictionary of Greek and Roman biography and mythology by William Smith, Harper, 1860, p. 362.
  15. ^ In the Homeric hymn, "after he had fed the loud-bellowing cattle... he gathered much wood and sought the craft of fire. He also invented written music and many other things. He took a splendid laurel branch, gripped it in his palm, and twirled it in pomegranate wood" (lines 105, 108–10)
  16. ^ "First Inventors... Mercurius [Hermes] first taught wrestling to mortals." – Hyginus (c.1st CE), Fabulae 277.
  17. ^ Meletinsky, Introduzione (1993), p. 131
  18. ^ Homer. The Iliad. The Project Gutenberg Etext. Trad. Samuel Butler
  19. ^ Homer. The Odyssey. Plain Label Books, 1990. Trad. Samuel Butler. pp. 40, 81-82, 192-195.
  20. ^ Hesiod. Works And Days. ll. 60-68. Trad. Hugh G. Evelyn-White, 1914
  21. ^ Aeschylus. suppliant Women, 919. Quoted in God of Searchers. The Theoi Project: Greek Mythology
  22. ^ Aesop. Fables 474, 479, 520, 522, 563, 564. Quoted in God of Dreams of Omen; God of Contests, Athletics, Gymnasiums, The Games, Theoi The Project: Greek Mythology
  23. ^ Smith, P. 413.
  24. ^ Callimachus. Iambia, Frag. 12. Quoted in of Memory and Learning. The Theoi Project: Greek Mythology
  25. ^ Orphic Hymn 57 to Chthonian Hermes Aeschylus. Libation Bearers. Cited in Guide of the Dead. The Theoi Project: Greek Mythology
  26. ^ Orphic Hymn 28 to Hermes. Quoted in God of Contests, Athletics, Gymnasiums, The Games. The Theoi Project: Greek Mythology
  27. ^ Phlegon of Tralles. Book of Marvels, 2.1. Quoted in Guide of the Dead. The Theoi Project: Greek Mythology
  28. ^ Pseudo-Apollodorus. The Library. Quoted in Hermes Myths 2, Hermes Myths 3, Hermes Favour. The Theoi Project: Greek Mythology
  29. ^ Herodotus. Histories, 5.7. Quoted in Identified with Foreign Gods. The Theoi Project: Greek Mythology
  30. ^ a b W. Blackwood Ltd. (Edinburgh). Blackwood's Edinburgh magazine, Volume 22; Volume 28. Leonard Scott & Co. 1849.
  31. ^ Gary D. Astrachan Hermes, The Slayer of Argus Quadrant: The Journal of the C.G. Jung Foundation Volume XXXXI:1 Winter 2011 Retrieved 2012-04-07
  32. ^ a b c d The Facts on File: Encyclopedia of World Mythology and Legend.
  33. ^ Homer, Hymn 29 to Hestia
  34. ^ Mabel Lang (1988) (PDF). Graffiti in the Athenian Agora. Excavations of the Athenian Agora (rev. ed.). Princeton, NJ: American School of Classical Studies at Athens. p. 7. ISBN 87661-633-3. Retrieved 2007-04-14.
  35. ^ a b New Larousse Encyclopedia of Mythology (New (fifth impression) ed.). Hamlyn Publishing Group Limited. 1968 (1972). pp. 123. ISBN 0-600-02351-6.
  36. ^ Jacques Duchesne-Guillemin, Congrès International d&Etud. Études mithriaques: actes du 2e Congrès International, Téhéran, du 1er au 8 september 1975. BRILL, 1978. Retrieved 2012-04-08.
  37. ^ Perseus Tufts University - Retrieved 2012-04-09
  38. ^ Perseus Tufts University - Retrieved 2012-04-09
  39. ^ Lucian of Samosata. The Works of Lucian of Samosata]. BiblioBazaar, LLC, 2008. Volume 1, p. 107.
  40. ^ Johnston, Sarah Iles. Initiation in Myth, Initiation in Practice. IN Dodd, David Brooks & Faraone, Christopher A. Initiation in ancient Greek rituals and narratives: new critical perspectives. Routledge, 2003. pp. 162, 169.
  41. ^ Scanlon, Thomas Francis. Eros and Greek athletics. Oxford University Press U.S., 2002. pp. 92-93
  42. ^ Austin, M. The Hellenistic world from Alexander to the Roman conquest: a selection of ancient sources in translation. Cambridge University Press, 2006. p. 137
  43. ^ Walter Burkert, 1985. Greek Religion (Harvard University Press)
  44. ^ Thucydides, History of the Peloponnesian War, 6.27.
  45. ^ Hyginus, Fabula 160, makes Hermes the father of Pan.
  46. ^ Kerenyi, Gods of the Greeks, 1951, p. 175, noting G. Kaibel, Epigrammata graeca ex lapidibus collecta, 817, where the other god's name, both father and son of Hermes, is obscured; according to other sources, Priapus was a son of Dionysus and Aphrodite.
  47. ^ Bibliotheca 1.9.16
  48. ^ Homer's Odyssey, 19, 386-423
  49. ^ As presumed by Philostratus the Elder in his Imagines, 1.10
  50. ^ Eustathius on Homer, 804
  51. ^ Pausanias, Description of Greece 10. 17. 5
  52. ^ Tzetzes on Lycophron, 680
  53. ^ 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
  54. ^ Hyginus, Fabulae, 160
  55. ^ Clement of Rome, Homilia, 5. 16
  56. ^ Scholia on Euripides, Rhesus, 36
  57. ^ Pseudo-Hyginus, Astronomica 2. 12
  58. ^ Ptolemy Hephaestion, 6 in Photius, 190
  59. ^ Saon could also have been the son of Zeus and a local nymph; both versions in Diodorus Siculus, Library of History 5. 48. 2
  60. ^ Clement of Rome, Homilia, 5. 16; otherwise unknown
  61. ^ Müller, Karl Otfried. Ancient art and its remains: or, A manual of the archæology of art. B. Quaritch, 1852. pp. 483-488.
  62. ^ Brown, pp. 9-17
  63. ^ Hyginus. Astronomica, 2.7. Cited in God of Heralds and Bringer of Peace. The Theoi Project: Greek Mythology
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