gora. Estudos Clssicos em debate

ISSN: 0874-5498

jtorrao@ua.pt

Universidade de Aveiro

Portugal

RADULOVI, IFIGENIJA; VUKADINOVI, SNEANA; SMIRNOVBRKI, ALEKSANDRA

; Hermes the Transformer

gora. Estudos Clssicos em debate, nm. 17, 2015, pp. 45-62

Universidade de Aveiro

Aveiro, Portugal

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gora.EstudosClssicosemDebate17(2015)4562ISSN:08745498

;HermestheTransformer

;Hermes,oTransformador

IFIGENIJARADULOVI,SNEANAVUKADINOVI,ALEKSANDRASMIRNOVBRKI1(UniversityofNoviSad,FacultyofPhilosophy,Dep.ofHistorySerbia)

Abstract:Hermesholdsaspecialplace inGreekreligion.Hisname isrecordedon theMycenaeantablets.MostGreeksourcesconnecthiscultwithAtticaandrelatehisnamewith and its transformation intoHermai.Hermes gotmany epithets,reflectinghisvariousfunctionsandancientorigin.ThepaperdealswithapossibleoriginofHermes,hiscult,describesvariousrolesinGreekreligion,politicalandsymbolicconnotations, (ab)uses of his cult aswell as different representations and finally thetransformation of thedeity in theChristianperiod according towritten andmaterialevidence.

Keywords:Hermes;cult;chthonian;celestial;representation;transformation.

OneofthemostbeautifulandprobablybestknownrepresentationofHermesisthesculptureofPraxiteles,whereHermesispresentedasahandsomeyoungbeardlessman.However, throughcenturies themostcommonrepresentations ofHermes became theHermai pillars such asAlcamenesHermes2 and those depicted on many Attic vases. According to ancientwritten sourcesHermai pillars are originalAthenianmonuments and religiouspresentationsduetowhichitwasbelievedthatHermesculthadAtticorigin.HerodotusclaimsthattheAthenianswhotookthisformofrepresentation from thePelasgianshadHermaibeforeallotherGreeks,whileThucydides says thatHermai are of autochthonousAttic origin ( )3.AtticHermaiwereatfirstamorphouspillarsmadeinwoodandlater inmarble4,with thehairyheadofmatureHermeson topof thepillar

Textreceivedon11/09/2014andacceptedon02/05/2015.1 ifigenijadraganic@yahoo.com; snezana_vukadinovic@yahoo.com;

aleksandrasmirnov@gmail.com.2ThisHermstoodintheentranceoftheAcropolisasHermesPropylaios(Paus.,

1.22.8).TheRomancopiesarefoundinPergamonandEphesus.3Hdt.,2.51.1;Thuc.,6.27.1;cf.Paus.,1.24.3;4.33.3.4Aristot.,Met.1002a22,1017b17.

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anditsphallusjustabovethebase5.ThisreligiousmonumentstoodinfrontofeveryAthenianhouseandsanctuaryas theprotectorwhoguarded theentrance6.Nonetheless,theirfunctionswerevariousandstillnotclearenough.OntheotherhandPausanias7(8.17.2)maintainsthatsimilarreligiousmonumentexistedinArcadiabutonlyintheformofawoodenpillar.

Although itwasbelieved thatHermescult isofAtticorigin,due tothenumberofstatuesandtheirprevalenceinAttica,itisstillobscurehowthoseHermaipillarsweredevelopedandwhattheirprimaryfunctionwas.TheLinearBtabletsdenyAtticoriginofthecultsincethenameofHermesis recorded in severalMycenaean tablets.His name iswritten as emaatranscribedinGreekash(classicalGreek,i.e.Atticcontractedform) testifyinghisoldoriginwhichdatesback to theBronzeAge.ThetablesthatbearHermesnamearetheTn316,Un219bothfromPylos,Of31 from Thebes,D 411 fromKnossos.Hermes name is always recordedalongwithfemaledivinities,suchasPotnija,Posidaeja,Diwja,(H)era,Pere82,andIpemedeja.Mostlikelyhiscultwasconnectedtothecultofthosefemaledivinities. It is noteworthy that Hermes was also worshipped in thesanctuariesoffemaledivinitiessuchasHerasatSamos,HecatesaswellasMuses,ApollosinArcadiaandDemetersandDespoinasinMesseniaetc.,buthadnosanctuaryofhisown8.Only three temples9areknown tohavebeenattributedtoHermes,andalloftheminPeloponnesus,andmorespecificallyinArcadia10,wherehiscultwasassociatedwiththemythicalplaceofhisbirth,themountainCyllene.11

5 Cf. Herm, Attic red figured lecythus ca. 475 BC,Muse du Louvre, Paris,

cat.TBA.6HARRISON(1903)121.7Paus.,8.17.2.8PALAIMA(1999)452.9According toSMITH (1871)362, theywerenumerous.Pausaniasalsomentions

another temple ofHermes inElis founded byPelops (5.1.7), but it is believed that itnever really existed. In Lucians satyr, Prometheus complains toHermes that everywheretemplesofgodsandamongstthemofHermesaswellcanbeenseen,buthehasnoneofhisown(Luc.,Promet.14).WeassumethatLucianprobablyusedthetempleofHermesaslicentiapoeticahavinginmindnumerousHermesrepresentations.

10Lycaon,thesonofPelsagusbuiltthefirsttemple(Hyg.,Fab.225).11Paus.,8.17.1;8.30.6and8.47.4.

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Despite the fact that therewereoldwooden statuesofHermes thatstood inthetemplesoffemaledivinitiesoutsideAttica,suchastheone inArcadia, in the templeofAphrodite,12 theAttic traditionconnectsHermaipillarswiththePeisistratids,i.e.Hipparchosandtheirpolicytowardsruralpopulation. Siebert says that the anthropomorphic presentation of thepillars originates from the BronzeAge and that the so calledHipparchosHermhasitsancientrusticancestors13.Inancientsources14itissaidthatthestoneHermaiwere firstlysetupby rural roads inorder todetermine thedirection anddistanceof theAtticvillages, i.e. thehalfwaybetween therural deme and Athens. These ancient claims are corroborated byarcheologicalevidence,suchasthesocalledFourmontHermaifromthelate6thcenturyBCfoundnearKoropoiwhereitiswrittenthatitstandshalfwayfromAthenstothevillageCephale15.Fromthesameperiod,around520BCis the earliest depiction ofHermai on vases16. The role attributed to thetyrant Hipparchus must have been in canonizing the old traditionalwooden forms ofHermes, that could easily be damaged, and replacingthemwith the firmer ones, in stone or bronze, in order to confirm theposition of his power by giving privileges to the rural population inaccordancewiththegeneralpoliciesofthePeisistratids17.

ItisworthmentioningtheinterpretationgiveninthePseudoPlatonicdialogueHipparchoswhere stoneHermai had and educative ()purpose carrying on their body written verses in the form of Delphicmaxims18.It ispossiblethatthestatueofHermesHermawasdevelopedandevolvedfromthesocalled,whichalsostoodasasignontheroads.wasbuiltbypassengersandtravelersadding

12Paus.,8.31.6.13SIEBERT(1990)375.14 Ps.PlatoHipparch. 228d229b, inHarpocration and Suidas s.v. , and

Hesychios.s.v..15Cf.SEGX,IG837.16ThevasesarepresentedinZANKER(1965)30,91103.17UniformlytheyconstitutedthePanathenaicfestivals,therhapsodescontestsas

well as theGreatDionysiawhich became themain festivals in democracy.Cf.KOLB(1977)99138.

18QUINN(2007)945.

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stones,andconsequentlyduringtheClassicalperiodHermeswasrelatedtotravelers and sailors and became their patron deity19. The vase representationsalsoshowthefaceofHermesonthetopoftheserockyhillsandBabrius20confirmstheexistenceofsuchrockypile().SinceboththeetymologyofHermesnameandthisspecificmonumentareunclear, Siebert claims thatHermai pillars do not originate from 21. In Odyssey22, Pausanias23 and Polyaenus24 Herma is a boundarystone/slab that marks the boundary between two estates25. The erectedphallusspeaksofHermesasofaruralcultrelatedtothesoilfertilityrituals.Furthermore hismost ancient presentation from Cyllene26, as an erectedwoodenphallus,assertthisHermesfunction,aswellastheaforementionedcommonplaceofhisworship,togetherwithDemeterandPersephone.

Hermes ismost likelypreHellenicdeity27and isprobablychthonianasHecate,DemeterandPersephonewithwhomhesharessanctuariesandwhoareallprimarychthoniandeities28.ThemythicalstoryofHermeswhoresolvesthefightbetweentwosnakes,whichareconsideredtypicalchthonianattributesandoneofHermesaswell29,corroborateshischthoniancharacteristics30.Hischthonianpropertiesareevident intherolethatheplaysasthemediatorbetweentheUpperandtheUnderworldandinhisepithets

19BURKERT(1977)243.20Babr.,Fab.48.12. 21SIEBERT(1990)381;cf.FURLEY(1996)27.22Hom.,Od.16.471.23Paus.,3.10.6;8.34.6;8.35.23.24Polyaen.,6.24.25PALAIMA(1999)loc.cit,characterizesHermesasthegodofboundarieswhohas

notempleofhisown.26...,

...(Paus.,8.17.2). 27 Herodotus claims that the Athenians took the form of Hermai from the

Pelasgians(2.51.1).Cf.alson.10above.28Cf.RADULOVIDRAGANI,VUKADINOVI(2013)167192.29TheBabyloniandeityNingishzidawho isalsoagodmediatorof thehuman

and the divine, especially the female deity Ishtar, has snakes as his attribute.Cf.FROTHINGHAM(1916)175211.

30Hyg.,Astr.2.7.

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asPsychopompos, the transporter of the soulsof thedead: (cf. 31 and )32. His chthonian characteristics arealso underlined by Eitrem33, who says that Hermai were usual funeralmonumentsinthetimeofSolon,accordingtoCicerosstatementthatSolonhadforbidden luxuriousfuneralsbysettingupHermaiongraves34.HermaiorHermeswere usually depicted near tombs or deceased ones onAtticlecythiwhichweregenerallyrelatedtofuneralrites.35

Consequently,Hermes roleasachthoniandivinityhad tobe resolvedunderthenewculturalandhistoricalcircumstancesthatoccurredwiththe invasionof the incomerswho camewith theirownpanthon.Hermeswasbrought incollisionwithacelestialdeity, in thewellknownmythofHermestheftofApolloscattle.ThusHermesbecamenotonlyathiefgod,butalsoababygod, theyoungestamongst theOlympians.Thismythicalstory,on theotherhand,couldnotabolishHermes fromhisotherancientfunctions.ManyvariousepithetsthatstoodwithHermesnamedescribehisroleandfunctionsthathegotinGreekreligion.Thevarietyofthemprovestheheterogeneityofhiscult.Heisthemessenger()andtheboundaryelementbetweenthehumanandthedivine.Heisalwayspresent,in every human action and libation as the mediator between the twoworlds.ThatiswhytherearemanypicturesonAtticvasesthatdepictthisHermes functionwhere it isnecessary tomake abondbetween the twospheres,thehumanandthedivine,betweenthetwoworldstheUpper/Ce

31 Diod., 1.96, Diog. Laer., 8.1.31. Cf. ttic red figured lecythoswithHermes

Psychopompos attributed to the Phiale Painter, ca. 425 BC, Antikensammlungen,Munich,cat.2797.

32Aesch.,Pers.628,Khoeph.1,Plut.,Arist.21.33EITREM(1913)s.v.Hermaicol.702.34De legibus2.645: sedpostaliquantopropterhasamplitudines sepulcrorum,quas in

Ceramico vidimus, lege sanctum est ne qui sepulcrum faceret operosius quam quod decemhomineseffecerinttriduo,nequeidoperetectorioexornarinechermasquosvocantlicebatinponi.IfCiceros statement is correctanddoesnotuseHermsas terminus technicus for thetombstonesingeneral,SolosprohibitionprobablyreferstoHermaiasthesymbolofthePeisistratidsandtyranny.

35Cf.Herma,Atticredfigured lekythosca.480BC,MusedeLouvre,ParisCA2935;Hermes,CharonandaWoman,AtticwhitegroundredfiguredlekythosattributedtotheThanatosPainterca.44030BC,Munich,Antikensammlungen;seealsonote31.

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lestial and theUnderworld/Chthonian36. Furthermore,Hermes is a bondbetweeneverythingthathastwosides:intrade,heisthemediatorbetweenthemerchantand thecustomer, in resolvingcases,heconnects theoratorand theaudience (listener), i.e.he is theprotectoras37,ofthosewhodealwithwords38,thatiswhytonguesweresacrificedtohim39.Heisalsoabondbetweenthievesandtheirvictims,forwhichheiscalledthegodofthieves.Andfinally,heconnectseveryprayerandeveryhumanaction towards the divine and vice versa, for which he is called godsmessenger.ItisnotbyaccidentthatAristophanesinhisPeacegiveshimtherole of the (interpreter/interpretive communicator), the samerole that Plato gives him in Cratylus40. Even the origin of , theprivilegedreligioussocialclassofsomeAthenian families, isconnected toHermesthedivineherald41.HermesroleintheworldofwordsisclearinthequotationofPlatosdialogue,whereCratylusdeniesHermogenesnameasaproperone,sincehehasnocapabilitiesofinterpreting.ThatiswhyhecannotbecalledHermogenes,adescendantofHermes42.

LetusnowgiveashortnoticetotheattempttoextracttheoriginofHermesname fromhis roleasaninterpreter, i.e. from theword (to interpret) and thewhole doctrine of hermeneutics and hermeticism that developed in relation to Hermes. This notion connected theGreekswith the Egyptians and thus enabled syncretism ofHermeswithEgyptiangodThothasHermesTrismegistosinHermopolis(Khemnu).

36 Cf. The sacrifice beforeHerma, Attic red figured vase ca. 470 BC,Museo

archeologicoNazionale, Invv.127929.ZANKER (1965)passim,FURLEY (1996)22and therelatedbibliography.

37 Harp., s.v. , .

38PlatoderivesHermesnamefromPl.,Crat.408ab.39Od.3.332,341;Aristoph.,Plout.1110,Pax10602,Aves17045;Cornutus,16.40Pl.,Crat.407.41OdysseusgrandfatherAutolykoswasHermesdescendant(Hom.,Od.19.394;

Hom.,Il.10.267).TheKerykesfamiliesoriginatetheirfamilyrootsfromtherelationshipbetweenTelemachosandNausicaa.Plut.,Alc.21.1;Ps.Plut.,Vit.And.1;cf.MACDOWELL(1962)xiii.

42Pl.,Crat.407408b.

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Hermesrepresentationwiththeerectedphallusalsohasdifferentinterpretations.As thechthoniandeity,Hermescult isconnected to thefertilityritesandthecyclesofbirthanddeath.TheithyphallicrepresentationsofHermes thatstoodbeforeentrancesanddoors led tomisunderstandingofhisreligiousfunction.Thiscouldbeinterpretedintwoways:sinceeveryhouseholdhad itsownHerm,Hermeswas thebondbetween theworldsdividing theoutsideand the insideofahouse, thebond tying thehouseholders/familywith the state deities.He also symbolized fertility confirming themale potency of the householder thatwould ensure and bringoffspring to the household/family (oikos), the basic unit of the society,aswellas the symbolofmalepower in thehouseand theprotectorwhodefends the inner spaceand the residents from theviolators, thievesandenemies,aswellasanynegativeoutdoor influences.Hence,his roleherewasapotropaic.ThisistestifiedbyAristophanesverseinPloutos43.Burkertasserts this by comparing the ithyphallic representation ofHermeswithotherprimitive ithyphallicrepresentations,whoseerectedphallusesaimedtowarnanyintrudersthatthegroupwasprotectedbyastrongmale44.Suchrepresentationwasunderstandable to everyone and either consciouslyorsubconsciously conveyeda clearmessage.Thus, this simultaneous settingup ofHermai atdoorsteps, entrances, crossroads and roads indicates andexplainsallthoseheterogeneousfunctionsofHermes45.

Furthermore, Hermes epithets are so numerous and so various,inordertoshowthatHermesstoodforasagodprotectorwhereverhewassetupas:46theonewhoprotectsfromevil,47stoodattheentranceandrepresentstheresidentsmeetingwiththeoutsideworld,48, is responsible for thedoorhinges, controllingeitherthosewhoenterandthosewhogoout,whilesdwelling

431153.44BURKERT(1979)3941.45Ibidem.46Aristoph.,Aves422.47Seenote2.48a saysHermogenes in themen

tionedPlatonicdialogue.

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is theverydoor, 49 is the road escort,50 is the leadingone, 51 is the follower, 52/ is theonethat stood at the crossroads, 53 at borders and boundaries,54beforegymnasiums ,55istheonethatbroughtgoodsignsandgoodnews,56stoodatagora,wheremostsocialactivitieswereheld,suchastrading,counselingetc.,57,ledtowarsastheprotector.

In the religion of the Athenian polis, holds specialplace58.He symbolized the sea power of theAthenians after their navalvictoryoverthePersiansledbyCimon59in476/5BCnearEionattheriverStrymon60.PlutarchbelievesthismonumentwassetuptocommemoratethefirstAthenianvictorywithnodefensive character,whichon the contraryglorifiedtheexpansionoftheterritoryandpowerofAthens61.ThisHermessymbolizedAthenian politics of expansion, the birth ofAthenian empireandhegemonyovertheGreekstatesandfinally,HermesEionwasasymbolof theAtheniandemocracy itself.The inscription from thisHerm is foundinAeschinesspeechAgainstCtesiphonglorifying thosedays62.This ishowHermesbecame thedeityprotectorofdemocracyand theAtheniannaval

49Arr.,Kyn.35;Theocritus,25.4;ScholPl.Phd.107c.50Aristoph.Plout.1159,IGII21496.115,2873.51Aesch.,Eum.91,Soph.,Ai.832,Eur.,Med.759,Diog.Laert.,8.1.31.52 InKerameikos, at the crossroads stood a threeheadedHerm ().

Thequadrangle basis showed the courses. StephanusByzantinus quotingPhilochorussays that it was built by Hipparchus lover Procleides while Hesychius claims thatAristophanes lost comedy was related to thisHerm.Cf. The Pan Painter,pelikeca.470BC,Louvre10793.

53Hesych.,s.v..54Aristoph.,Plout.1161;Paus.,5.14.9,IGII23023,IGV1.658.55Hesych.,s.v..56Pollux,7.15;Paus.,1.15.1;7.22.2,Aristoph.,Hipp.297;ScholPlut.Moralia844b.

Hesych.,s.v..57Paus.,9.22.2.58ItstoodinfrontoftheStoaofZeustheLiberator().59AccordingtoSMART(1967)1367,thiswasin469BC.60Thuc.,1.98.1.61Cf.SMIRNOV(2007)333349.62Aeschi.,3.18385.

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state (arche), as well as the protector ofmerchants, sailors, travelers ingeneral,all thosewhowerecloselyconnected to theAtheniandemocracy,becomingitsferventsupporters,faithfultoitsinterestsastheyowns.Therefore,itisnotstrangethatonepartoftheagorawascalled63duetothenumberofHermsthatstoodthere,someraisedasvotivepresentsbymerchantstotheirprotectorandotherscommemoratingsomepersonalsuccessinpublicaffairs64.Aeschines65alsomentionstheStoaofHermsatthesameplace, although Pausanias does not say anything about it. The archeologicalexcavationalsohasnotrevealeditsexistence,butHarrisonbelievesthat itwas ruined in Sullas attack andwas never rebuilt66. TheHermsfound there are form the 4th century BC. had specialplace in agorawhichwas the anthropomorphic presentation ofHermes,confirmedbyPausanias67andcholiatoAristophanesHippeis68.NearagoratherewasaHermsetupasavotivegiftofthephyleAegeislaterknownastheHerm of Andocides69 because itwas the onlyHerm in Athens thatescapedthecuttingofHermocopidsin415BCaccordingtothetestimonyofAndocides70.Sincenootherreligiousstatueormonument thatstood71sideby sidewith Hermaiwere ruined in this religious scandal, Hermaiwerechosen by the antidemocratic elements inAthens to express their revoltagainst the Athenian politics related to the Sicilian expedition and theAthenian democracy itself symbolized by Hermes. This symbolism wasprovedinthereactionoftheAthenians(i.e.demos)whotookthisreligioussacrilege very seriously as a political scandal targeted against the city

63Xen.,Cyn.3,2,Lys.,23.23,Aeschi.,3.183,Harp.,s.v..64Callimachus, theAtheniangeneral, setoneupafter thevictory inMarathon,

LysistratesinfrontoftheEleusionion,archonbasileusbeforetheRoyalStoa,etc.65Loc.cit.66HARRISON(1965)10910.67Paus.,1.15.1.68297.69Harp.,s.v..70And.,1.62.ItwassupposedtobecutbytheveryactionofAndocideswhowas

amember of hetaireia that planed the sacrilege.Cf.DRAGANI (2009) 45, 50 and therelatedbibliography.

71 Such asHecates andApollos, cf.Arsitoph.,Vespae 804, 875 and amockeryrelatedtoHermsin808.

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(previously72suchsacrilegeswereoverlookedandwerenotunderattentionnor were given any importance) and sentenced the violators to death.HermesrepresentedtheAthenianhimselfanytimehecrossedhisdoorstepto exit the house73. So the cutting ofHermai, their faces andmost likelyphalluses74 did not have the connotation of religious sacrilege, butsymbolically meant the decapitation of a person as well as the wholecommunity,inthisparticularcasethedecapitationofdemos,intheactthatthiswould bring infertility, fruitlessness,uncertainty and finally the ruinanddeathoftheAthenians.Thedephallationwasbelievedtoleadtotheextinction of a family, by leaving the housewithout offspring and finallydeath75.SuchanactresultedinchaosandfearamongsttheAthenianswithregardtothesuccessofthenavalexpeditiontoSicily,sinceitwasbelievedriskytosailinthesameshiptogetherwiththosewhooffendedgods76,especially when the particular god was the guardian of travelers, sailors,solders,leaders,agodwhowasabondbetweenmenandgods.Thiswasanimmensehybris forwhich thewhole communitywouldhave tobepunished,unlesstheresponsiblewastobefoundandpunished(asconfirmedintragedies,suchasintheOedipusTyrannus).Thesacrilegeagainstthepatrondeityofdemocracymeant a threat for the expedition and thedemocracyitself.As itwasbelievedthatHermaiwereofAtticorigin,Osbornexplainsthat the cutting ofHermEionhad a specialmeaning as a symbol of thenavalvictoryandwasthusdirectlyassociatedwiththenavalexpeditionto

72Plato(Leg.884)confirmssuchreligioussacrilegesbytheAthenianyouth.This

kindofreligiousattack,likeinthecaseofHermocopids,hadaconspiratorialcharacter.FURLEY(1996)91.

73OSBORNE(1985)65.74Althoughtherearemanyevidencethatphalluseswerecut(Aristoph.,Lys.1093)

Thucydidesdescriptionleadustoconfusingconclusionsincehesaysthat(faces)werecut.Ontheotherhand,prosopacouldbethewholebody,whichisconfirmedbySenecatragedyPhaedra(1047)andintheallusionofAristophanesversesinLysistrata(109395).

75Artemidorusexplanation1.45corroboratesthefactthatthiswasthecuttingofphallus.TothisalsopointtheHymntoHermes304,318,387and408,aswellastheCyllenianHermsitself(Paus.,6.26.5)sinceheisessentiallyphallus.BeingthemediatorbetweenpeopleandAphrodite,Hermesensuressuccessfulresultsoftheloveact.

76GOMMENDREWSDOVER(1970)284.

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Sicily77. In theeyesof theAthenianswithoutHermeshelpandmediationthisnaval attemptwasnot onlydangerous but leaddirectly todeath. Insuch circumstances, how could the Athenians sail without the help ofHermesPromachos,HermesHegemoniosorotherHermeses.BycuttingtheHermaipillars bad omen ()78wasmade, every connection betweentheAtheniansandthegodswascutout!SidebysidewiththeprofanationoftheEleusinianmysteries,theaffairoftheHermocopidsbecamethebestknownreligiousscandalandprobablythemostnotoriousreligiousabuseinpoliticsofAncientGreece.

AlongwithHermai,asaspecificAtticreligiousmonument,representationsofyoungHermeswere related toHermes cultas theguardianofgymnasiawhichoccur again only in theAthenianpolis religion.Hermeswasalsodepictedinsculpture,vasepaintingandinmarblereliefasaramand calf bearer (Kriophoros andMoschophoros). This kind of representationhastodowiththecultofHermesthatcomesfromBoeotiawherehewasfirstlyworshipedasthegodsaviorwhoavertedtheplaguefromTanagrabycarryingaroundthecitywallsaramonhisshoulders.Thiscultisrememberedintheannualsacrificeofalambthatwascarriedroundthecitybythemosthandsomeboy79.Thismythdescribestheprocessofpurificationof thecity from thedisease that led todroughtand thus to faminewhichwasthepunishmentforsomehybris,apunishmentbroughtbythegodstothecommunityasthetaleofOedipusTyrannusasserts(alsofromBoeotia,i.e.Thebes).WehavetohaveinmindthatBoeotiawasoneoftherareandmostfertilegranariesofGreeceandthemythprobablyreflectstheinvasionoftheGreeknomadictribeswhomusthavedevastatedthefieldsofBoeotiaand changed the lifestyleof theagriculturalpopulation into the livestockfarmingone.Inrealityramsorcalvessavedpeoplefromstarvation.

Plausibly at firstHermeswasworshiped as the chthonian deity togetherwith the femaledeities related toagriculture, thisalsopoints to thechangeofhisposition (i.e. to the transition)and function in the solarpantheon of the incomers, where he took his place somewhere in between:

77OSBORNE,(1985)4773.78Thuc.,6.27.4.79Paus.,9.22.12.

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between theCelestialand theChthoniangods,between theUpperand theUnderworldwherehe finallygot the roleof thedivinemessenger.The representation of Hermes Trikephalos from Kerameiokos80 most probablysublimeshis three spheresof functioning: thechthonian,earthlyandcelestial.WefoundparallelandasimilardeityamongsttheSouthSlavs,TriglavorTrojan(theThreeheadedgod)whowasalsoachthonianandcelestialdeity,responsible forall threespheresencircling thushuman lives in thecircleoflife,birthanddeath, i.e.thewheeloftheyear.He isrepresentedwiththreeheads81 and bears the name Triglav because he watches over the threedimensions of theworld82.Actually, he participates in thewhole cosmicvertical and represents the unity of chthonicsolar (celestial) structure83.ThechthonianandcelestialcharacteristicsofHermesareassertedinanotherPausaniasdescription:inArcadiaandMesseniaHermeswasalsoashepherdgodandwasworshiped togetherwithApollo84.Thisbringsusback to thestoryofApollosandHermesclashoverthecattletheft(whereHermeswasdescribed as a babygod, the youngest of the third generation of gods),thetheftwhichwouldplaceHermesintotheGreeksolarpantheon.

Duringthe4thcenturyBCandlateron,Hermeswasmostlyrepresented in anthropomorphic sculptures as a young beardlessman, quite theoppositefromhisdepictioninthearchaicandthe5thcenturyart.InRomanreligion Hermes was identified with Mercury who was originally anEtruscangodTurms.

Keeping in touchwith the Egyptians during theHellenistic periodand in the longprocessof religioussyncretism, the figureofHermeswastransformedandgainednewcharacteristics.Asmentionedabove,inEgypthewasidentifiedwithThoth,whilebytheChristians,asthewallpaintings,

80Seenote52above.81PETROVIC(1995)313.82PETROVIC(1999)50,165etpassim.Cf.AJKANOVIC(1994)789,1834etpassim.83PETROVI(1999)128.84 In the joint cult in Messenia both of them bear the epithet

(cf.Paus.,4.33.4).InArcadiaHermesalsobearsthesameepithetasApollo,cf.FARNELL(1896)9.

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mosaics and sculptures depict his figure as Hermes Kriophoros wasadoptedandtransformedintothefigureofGoodShepherd85.

This article aimsnot topresent theworship,myths, rites, functionsand thecultofHermes inallofGreeceaswellasallHermesrepresentations inart,since thereare toomany.Ourconclusion is that itseems thatfrom the Mycenaean period to the Christian era, Hermes got manyfunctions, characteristics and his cult hadmany varieties, probably assuming thecharacteristicsofdifferentdeities through timewhohad similarrolesandhomonymicnames reflecting the changes in theGreek soilandGreekworld,startingfromthechangeofpopulationandthewayoflifetothe (agri)cultural and religious changes. Hermes various functions andheterogenicnatureofhiscultprobably reflect the transitionalperiod(s) intheGreekmainland,transformingandreplacingonechthoniandivinity inrelation tocelestialdivinitiesas thegodof theboundaries ineverysense.ThusHermesasthetransporterofthesoulsPsychopompos,i.e.thegodof the roadbetween theUnder and theUpperworld,became thepatrondeity of roads in general and the deity of everything and everyone thatcouldbeconnectedtothat(travelers,sailors,merchants).TheetymologyoftheEtruscangodTurms,whosenamemostlikelyderivesfromtheIndoEuropeanrootdrum86,overlapswithHermesroleasthegodrunnerofthe inbetween.Wehave tohave inmind thatSt.Augustinalsogaveaninteresting view on the etymology ofMercurys name deriving it frommediocurrens towhichHermes roleas themediatoralsocorresponds,the onewho runs between twoworlds.TheGreeks,whowere generallyalways trying to explain the words relating them to some phenomena,originatedHermesnameeitherfromhermioslophos,eir,orhermeneu.Theywerealsoidentifyingtheirdeitieswiththedeitiesofotherpeopleswhothey

85InsomecasesthisfigurerepresentedthesocalledShepherdofHermas,from

the Christian literature of the 2nd century which clearly shows the transition fromHermesKriophorosintoGoodShepherdoftheGospelofJohn.Cf.MURRAY(1998)475,BRETT,(1942)39,SYNDICUS(1962)23.

86 CRAWFORD (1872) 256, cf. also the etymology and meaning of the words,,andSerbian.

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adopted,transformedandgavenewfunctionsinordertoplacethenew/olddeityintotheirownpantheon.

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Resumo:Hermesocupaum lugar especialna religiogrega.O seunome encontrasegravadonastbuasdeMicenas.AmaioriadasfontesgregasligaoseucultocomaticaerelacionaoseunomecomeasuatransformaoemHermai.Hermesrecebeumuitoseptetos,refletindoassuasvariadasfuneseorigensantigas.EsteartigoabordaumapossvelorigemdeHermesedoseuculto,descreveosseusvariadospapisna religio grega, conotaespolticas e simblicas, (ab)usosdo seu culto, bem comodiferentes representaes e, finalmente, a transformao da divindade no perodocristo,deacordocomtestemunhosescritosemateriais.

Palavraschave:Hermes;culto;ctnico;celestial;representao;transformao.

Resumen:Hermesocupaunlugarespecialenlareligingriega.Sunombreestgrabadoenlastablillasmicnicas.LamayoradelasfuentesgriegasconectasucultoconlaticayrelacionansunombreconysutransformacinenHermai.Hermestienemuchoseptetos,loquereflejasusdiferentesfuncionesysuorigenantiguo.EsteartculoconsideraunposibleorigendeHermesysuculto,describediversasfuncionesdeesteenla religingriega, connotacionespolticasy simblicas, (ab)usosde su culto,as comodiferentes representaciones suyas y, finalmente, la transformacin de la deidad en elperodocristianodeacuerdoconlapruebasescritasymateriales.

Palabrasclave:Hermes;culto;ctnico;celestial;representacin;transformacin.

Rsum:Hermsoccupeuneplacespcialedanslareligiongrecque.Sonnomsetrouvegrav sur les planches deMycnes. La plupart des sources grecques lie son culte AttiqueetmetenrelationsonnomavecetsatransformationenHermai.Hermspossdeplusieurspithtes,quirefltentsesdiffrentesfonctionsetsonorigineancienne.CetarticlesoulvelevoilesuruneautreoriginedHermsetdesonculteetildcritlesdiffrentsrlesquil jouedanslareligiongrecque,lesconnotationspolitiquesetsymboliques, lesusageset lesabusdesonculte, lesdiffrentesreprsentationsquilassume ainsi que, et daprs les documents crits et les matriaux existants,latransformationdeladivinitpendantlapriodechrtienne.

Motscls:Herms;culte;chtonien;cleste;reprsentation;transformation.