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  • promachos, champion. [1]

Messenger and guide

[edit]
Sarpedon's body carried by Hypnos and Thanatos (Sleep and Death), while Hermes watches. Side A of the so-called "Euphronios krater", Attic red-figured calyx-krater signed by Euxitheos (potter) and Euphronios (painter), c. 515 BC.

The chief office of the god was as messenger.[2] Explicitly, at least in sources of classical writings, of Euripides's Electra and Iphigenia in Aulis[3] and in Epictetus's Discourses.[4] Hermes (Diactorus, Angelos)[5] the messenger,[6] is in fact only seen in this role, for Zeus, from within the pages of the Odyssey.[7] The messenger divine and herald of the Gods, he wears the gifts from his father, the petasos and talaria.[8]

Oh mighty messenger of the gods of the upper and lower worlds... (Aeschylus).[9]

  • aggelos,messenger.[10]
  • agetor, god of travellers.[11]
  • chrysorappis, "with golden wand," an Homeric epithet.[12]
  • diaktoros, an Homeric epithet. Messenger of the gods and conductor of the shades of the dead.[13]
  • hegemonios, protector of the wayfarers.[11]
  • eriounios, an Homeric epithet with uncertain meaning. According to Hesychius: oùnei, deṹro, dràme. The Arcadians also oùnon, the Cypriots drómon.[14] This intepretetion relates the epithet to "move quickly".[15]
  • hodios, patron of travelers and wayfarers.[16]
  • kerix, messenger.[17]
  • oneiropompus, conductor of dreams.[16]
  • poimandres, shepherd of men.[18]
  • pompos, conveyor related to the underworld.[17]
  • pompaios, conductor.[17]
  • psychopompos, conveyor or conductor of souls,[6][19] and psychogogue, conductor or leader of souls in (or through) the underworld.[20]
  • sokos eriounios, a Homeric epithet with a much-debated meaning – probably "swift, good-running."[21] But in the Hymn to Hermes Eriounios is etymologized as "very beneficial."[22]

Festivals

[edit]

Hermes's feast was the Hermaea, which was celebrated with sacrifices to the god and with athletics and gymnastics, possibly having been established in the 6th century BC, but no documentation on the festival before the 4th century BC survives. However, Plato said that Socrates attended a Hermaea. Of all the festivals involving Greek games, these were the most like initiations because participation in them was restricted to young boys and excluded adults.[23]

In Boeotia there was a fest at Tanagra, and two temples. The first of Hermes kriophoros (ram-bearer) who was related to the festival and the second of Hermes promachos (champion)[24] At Coroneia there was a sunctuary of Hermes epimelios(keeper of the flocks) [25] and at Corseia a grove with a statue of Hermes.[26] In Attica Hermes was worshiped together with other gods, especially with the nymphs. Inscriptions from the islands indicate that there were festivals of Hermes at Chios and Crete ,where he had the epithet dromios (preciding over the games). [27]In Corinth he had a temple and two bronze statues[28] and at Pherai an oracular shrine and a spring of Hermes agoraios (of the market)[29]Hermes was specially worshiped at Pheneos where he had a temple and the games "Hermaia" were celebrated. [30]

At Pellene there was an statue of Hermes dolios and an old established race.[31] At Kyllene the statue of Hermes was a phallos.[32] Near Tegea there was the temple of Hermes, Aepytus. At Megalopolis there was a temple of Hermes Akakesios, and a second near a stadium for athletic games.[33]The myth of the birth of Hermes is related to the mountain Kyllene near Pheneos and the god had the surname Kyllenios. Pindar refers to games of Hermes at Kyllene that seem to be similar to the games of Pheneos.[34]

Argeïphontes

[edit]

Hermes's epithet Argeïphontes (Ancient Greek: Ἀργειφόντης; Latin: Argicida), meaning "slayer of Argus",[16][35] 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's eyes with the caduceus to cause the giant to sleep, after which he slew the giant with a harpe.[36] The eyes were then put into the tail of the peacock, a symbol of the goddess Hera.

An Homeric form is diaktoros Argeïphontes.(Ancient Greek: διάκτορος αργειφόντης). Frisk derives "argophontes" from "argos" (argipous), "fast" frequently for dogs. Sanskrit rirẚ, rji-pya, "fast flying", Armenian arevi. The meaning is similar to the epithet of Hermes kynagches, dog-throttler. "Diaktor" (from -kter, kill) indicates a god of death.[37][38]

Other epithets included:

  • akaketos "without guile," "gracious," an Homeric epithet.
  • chthonius – at the festival Athenia Chytri sacrifices are made to this visage of the god only.[39][40]
  • dotor Eaon (δώτωρ εάων), giver of good things," an Homeric epithet. [41]
  • eriboas, loud shouting [42]
  • enagonios, preciding over the games.[43]
  • eriounios, an Homeric epithet with uncertain meaning. According to Hesychius: oùni, deṹro, dràme. The Arcadians also oùnon, the Cypriots drómon. This intepretetion relates Hermes to "quick running" [44]
  • koinos, fellowship, communion, partnership [45]
  • kynagches, dog throttler[46]
  • ploutodotes, giver of wealth (as inventor of fire)[47]
  • proopylaios, "before the gate", "guardian of the gate";[48] Pylaios, "doorkeeper"[49]
  • sokos (σώκος), the strong one, an Homeric epithet.[50]
  • stropheus, [51]"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[52][53][54][55][56]

Name and origin

[edit]

The earliest form of the name Hermes (Ἑρμῆς) is the Mycenaean Greek *hermāhās,[57] written 𐀁𐀔𐁀 e-ma-a2 (e-ma-ha) in the Linear B syllabic script.[58] Otther forms of the name of Hermes are Hermeias (Ἑρμείας), Hermaôn (Ἑρμάων), Hermān (Ἑρμᾱν), Hermaios ( Ἓρμαιος), Hermaỵos (Ἓρμαιυος)[59] Most scholars derive "Hermes" from Greek ἕρμα (herma),[36] "stone heap."[60]: 177  Hermax, (heap of stones),[61] hermaīon, (gift of Hermes),[62] hermaīos hill were holy to Hermes.[63]

Local cults

[edit]
  • Aepytus, with a temple at Tegea in Arcadia.[64]
  • Akakesios, with a temple at Megalopolis [64] (Pausanias 8.47.4)
  • Cranaios, on the mountain Ida in Crete.[65]
  • Cyllenian (Greek: Κυλλήνιος), because according to some myths he was born at the Mount Cyllene, and nursed by the Oread nymph Cyllene.[66][67]
  • Rerpheraios, in Thrace.[68][69]
[edit]
Main article: Kriophoros
  • epimelios, taking care of animals .[70]
  • kriophoros.In ancient Greek culture, kriophoros (Greek: κριοφόρος) or criophorus, the "ram-bearer,"[71] is a figure that commemorates the solemn sacrifice of a ram. It becomes an epithet of Hermes.
  • ktenites, taking care of horses, lions, dogs, etc.[70]
  • molossos, nursing small animals. [70]
  • nomios, nursing small animals.[70]

Messenger and guide

[edit]
Sarpedon's body carried by Hypnos and Thanatos (Sleep and Death), while Hermes watches. Side A of the so-called "Euphronios krater", Attic red-figured calyx-krater signed by Euxitheos (potter) and Euphronios (painter), c. 515 BC.

The chief office of the god was as messenger.[2] Explicitly, at least in sources of classical writings, of Euripides's Electra and Iphigenia in Aulis[72] and in Epictetus's Discourses.[73] Hermes (Diactorus, Angelos)[74] the messenger,[6] is in fact only seen in this role, for Zeus, from within the pages of the Odyssey.[7] The messenger divine and herald of the Gods, he wears the gifts from his father, the petasos and talaria.[8]

Oh mighty messenger of the gods of the upper and lower worlds... (Aeschylus).[9]

  • Agetor, god of travellers. [11]
  • Hegemonios, protector of the wayfarers.[11]
  • Hodios, patron of travelers and wayfarers.[16]
  • Kerix, messenger. [17]
  • Oneiropompus, conductor of dreams.[16]
  • Poimandres, shepherd of men.[18]
  • Pompos, conveyor related to the underworld. [17]
  • Pompaios, conductor. [17]
  • Psychopompos, conveyor or conductor of souls,[6][75] and psychogogue, conductor or leader of souls in (or through) the underworld.[76]
  • Sokos Eriounios, a Homeric epithet with a much-debated meaning – probably "swift, good-running."[77] But in the Hymn to Hermes Eriounios is etymologized as "very beneficial."[78]
  • Chrysorappis, "with golden wand," an Homeric epithet.

[79]

Marriage with Zeus

[edit]
Marble statue of Hera, 2nd century, Cyprus Museum, Nicosia.

Hera is the goddess of marriage and childbirth rather than motherhood, and much of her mythology revolves around her marriage with her brother Zeus. She is charmed by him and she seduces him; he cheats on her and has many children with other goddesses and mortal women; she is intensely jealous and vindictive towards his children and their mothers; he is threatening and violent to her.[80]

In the Iliad, Zeus implies their marriage was some sort of elopement, as they lay secretly from their parents.[81] Pausanias records a tale of how they came to be married in which Zeus transformed into a cuckoo to woo Hera. She caught the bird and kept it as her pet; this is why the cuckoo is seated on her sceptre.[82] According to a scholion on Theocritus' Idylls, when Hera was heading toward Mount Thornax alone, Zeus created a terrible storm and transformed himself into a cuckoo who flew down and sat on her lap. Hera covered him with her cloak. Zeus then transformed back and took hold of her; because she was refusing to sleep with him due to their mother, he promised to marry her.[83]

In one account Hera refused to marry Zeus and hid in a cave to avoid him; an earthborn man named Achilles convinced her to give him a chance, and thus the two had their first sexual intercourse.[84] According to a version attributed to Plutarch, Hera had been reared by a nymph named Macris on the island of Euboea, but Zeus stole her away, where Mt. Cithaeron "afforded them a shady recess." When Macris came to look for her ward, the mountain-god Cithaeron drove her away, saying that Zeus was taking his pleasure there with Leto.[85]

God council in Olympus: Zeus and Hera throning, Iris serving them. Detail of the side A of an Attic red-figure belly-amphora, ca. 500 BC.Staatliche Antikensammlungen, Munich

According to Callimachus, their wedding feast lasted three hundred years.[86] The Apples of the Hesperides that Heracles was tasked by Eurystheus to take were a wedding gift by Gaia to the couple.[87]

After a quarrel with Zeus, Hera left him and retreated to Euboea, and no word from Zeus managed to sway her mind. Cithaeron, the local king, then advised Zeus to take a wooden statue of a woman, wrap it up, and pretend to marry it. Zeus did as told, claiming "she" was Plataea, Asopus's daughter. Hera, once she heard the news, disrupted the wedding ceremony and tore away the dress from the figure only to discover it was but a lifeless statue, and not a rival in love. The queen and her king were reconciled, and to commemorate this the people there celebrated a festival called Daedala.[88] During the festival, a re-enactment of the myth was celebrated, where a wooden statue of Hera was chosen, bathed in the river Asopus and then raised on a chariot to lead the procession like a bride, and then ritually burned.[89]

According to Diodorus Siculus, Alcmene, the mother of Heracles, was the very last mortal woman Zeus ever slept with; following the birth of Heracles, he ceased to beget humans altogether.[90]


Judgment of Paris

[edit]
Main article: Judgement of Paris
Judgement of Paris.Side B from an Attic black-figure neck amphora, 540-530BC. Metropolitan Museum of Art

A prophecy stated that a son of the sea-nymph Thetis, with whom Zeus fell in love after gazing upon her in the oceans off the Greek coast, would become greater than his father.[91] Possibly for this reason,[92] Thetis was betrothed to an elderly human king, Peleus son of Aeacus, either upon Zeus's orders,[93] or because she wished to please Hera, who had raised her.[94] All the gods and goddesses as well as various mortals were invited to the marriage of Peleus and Thetis (the eventual parents of Achilles) and brought many gifts.[95] Only Eris, goddess of discord, was not invited and was stopped at the door by Hermes, on Zeus's order. She was annoyed at this, so she threw from the door a gift of her own:[96] a golden apple inscribed with the word καλλίστῃ (kallistēi, "To the fairest").[97] Aphrodite, Hera, and Athena all claimed to be the fairest, and thus the rightful owner of the apple.

This is one of the many works depicting the event. Hera is the goddess in the center, wearing the crown. Das Urteil des Paris by Anton Raphael Mengs, ca. 1757

The goddesses quarreled bitterly over it, and none of the other gods would venture an opinion favoring one, for fear of earning the enmity of the other two. They chose to place the matter before Zeus, who, not wanting to favor one of the goddesses, put the choice into the hands of Paris, a Trojan prince. After bathing in the spring of Mount Ida where Troy was situated, they appeared before Paris to have him choose. The goddesses undressed before him, either at his request or for the sake of winning. Still, Paris could not decide, as all three were ideally beautiful, so they resorted to bribes. Hera offered Paris political power and control of all of Asia, while Athena offered wisdom, fame, and glory in battle, and Aphrodite offered the most beautiful mortal woman in the world as a wife, and he accordingly chose her. This woman was Helen, who was, unfortunately for Paris, already married to King Menelaus of Sparta. The other two goddesses were enraged by this and through Helen's abduction by Paris, they brought about the Trojan War.

The Iliad

[edit]
English: Hermes, Athena, Zeus (seated), Hera and Ares (all named). Side A of an Attic black-figure neck-amphora, end of 6th century BC. BnF Museum, Paris

Hera plays a substantial role in The Iliad, appearing in several books throughout the epic poem. She hates the Trojans because of Paris's decision that Aphrodite was the most beautiful goddess, and so supports the Greeks during the war. Throughout the epic, Hera makes many attempts to thwart the Trojan army. In books 1 and 2, Hera declares that the Trojans must be destroyed. Hera persuades Athena to aid the Achaeans in battle and she agrees to assist with interfering on their behalf.[98]

In book 5, Hera and Athena plot to harm Ares, who had been seen by Diomedes in assisting the Trojans. Diomedes called for his soldiers to fall back slowly. Hera, Ares's mother, saw Ares's interference and asked Zeus, Ares's father, for permission to drive Ares away from the battlefield. Hera encouraged Diomedes to attack Ares and he threw his spear at the god. Athena drove the spear into Ares's body, and he bellowed in pain and fled to Mount Olympus, forcing the Trojans to fall back.[98]

In book 8, Hera tries to persuade Poseidon to disobey Zeus and help the Achaean army. He refuses, saying he doesn't want to go against Zeus. Determined to intervene in the war, Hera and Athena head to the battlefield. However, seeing the two flee, Zeus sent Iris to intercept them and make them return to Mount Olympus or face grave consequences. After prolonged fighting, Hera sees Poseidon aiding the Greeks and giving them the motivation to keep fighting.

In book 14 Hera devises a plan to deceive Zeus. Zeus set a decree that the gods were not allowed to interfere in the mortal war. Hera is on the side of the Achaeans, so she plans a Deception of Zeus where she seduces him, with help from Aphrodite, and tricks him into a deep sleep, with the help of Hypnos, so that the Gods could interfere without the fear of Zeus.[99]

In book 21, Hera continues her interference with the battle as she tells Hephaestus to prevent the river from harming Achilles. Hephaestus sets the battlefield ablaze, causing the river to plead with Hera, promising her he will not help the Trojans if Hephaestus stops his attack. Hephaestus stops his assault and Hera returns to the battlefield where the gods begin to fight amongst themselves. After Apollo declines to battle Poseidon, Artemis eagerly engages Hera for a duel. Hera however treats the challenge as unimportant, easily disarming the haughty rival goddess and beating her with her own weapons. Artemis is left retreating back to Mount Olympus in tears to cry at Zeus's lap.[98]

Bibliography

[edit]
  • Bremmer, Jan N. (2008). Greek Religion and Culture, the Bible, and the Ancient Near East. BRILL. ISBN 978-9004164734.
  • Burkert, Walter (1998). Greek religion. Cambridge, Mas: Harvard University Press. ISBN 978-0-674-36281-9.
  • Dillon Matthew (2002), "Girls and women in Ancient Greek religion" ISBN 041-5-202-728 fc
  • Elderkin, G. W. (1937-07-01). "The Marriage of Zeus and Hera and Its Symbol". American Journal of Archaeology. 41 (3). University of Chicago Press: 424–435. doi:10.2307/498508. ISSN 0002-9114. JSTOR 498508. S2CID 191415446.
  • Leeming, David; Fee, Christopher (2016). The Goddess: Myths of the Great Mother. Reaktion Books. ISBN 978-1-78023-538-7.
  • O'Brien, Joan V. (1993). The Transformation of Hera: A Study of Ritual, Hero, and the Goddess in the Iliad. Rowman & Littlefield. ISBN 978-0-8476-7808-2.
  • Dietrich Bernard Clive (1974) The origins of the Greek religion[1] ,Walter de Gruyter ISBN 311 0 003 9826
  • G.S Kirk, J.E Raven, M.Schofield (1983) The Presocratic philosophers ,fc. Cambridge University Press. ISBN 0 521 27455 0.
  • Serwint, Nancy (1993). "The Female Athletic Costume at the Heraia and Prenuptial Initiation Rites". American Journal of Archaeology. 97 (3). doi:10.2307/506363. JSTOR 506363. S2CID 193022602.
  • West, Martin Litchfield (2007), Indo-European poetry and myth, Oxford University Press, ISBN 978-0-19-928075-9

Temple of Apollo Thermon

[edit]
Temple of Apollo Thermios
Ναός Θερμίου Απόλλωνα
Jestmoon/sandbox is located in Greece
Jestmoon/sandbox
Shown within Greece
Alternative nameTemple of Apollo-Thermon
LocationThermo, Aetolia-Acarnania, Greece
RegionAetolia
Coordinates38°33′34″N 21°40′5″E / 38.55944°N 21.66806°E / 38.55944; 21.66806
TypeSanctuary
Length12.13m (40 f)
Width38.23m (126 f)
History
MaterialWooden structure
Founded640-630BC
Site notes
Management36th Ephorate of Prehistoric and Classical Antiquities
Public accessYes
WebsiteThermos
Doric order , 5X15 pteron columns
Painted terracotta metopes from Thermos (temple of Apollon) in the National Archaeological Museum of Athens

The Temple of Apollo Thermios (Ancient Greek: Θέρμιος) also known as Thermos (Ancient Greek: Θέρμος) is a Greek temple in Thermon of Aetolia in West Greece. The sanctuary served as the regular meeting place of the Aetolian League. [100] It is considered to be the oldest temple in Greece which was built with elements of the Doric order.

Description

[edit]
Parts of an Ancient Greek temple of the Doric Order:
1. Tympanum, 2. Acroterium, 3. Sima 4. Cornice 5. Mutules 7. Frieze 8. Triglyph 9. Metope
10. Regula 11. Gutta 12. Taenia 13. Architrave 14. Capital 15. Abacus 16. Echinus 17. Column 18. Fluting 19. Stylobate

It seems that the temple was built with the aid of the Corinthians who were considered the inventors of the Doric order. The building is considered the earliest Greek temple with Doric elements. The peripteral temple of Apollo Thermios has a remarkable ground plan. It measured 12,13 X38,23 m at the stylobate and the number of pteron columns was 5x15 (angle columns are counted twice). It is considered narrow even for an archaic temple and had a central row of inner columns. The dimensions of cella with porches and adyta were c.4,60X c.32,00 M.

The first of the inner row of columns stood in antis in the the opening between the side walls of the cella and the gaps on each side of it were closed by wooden doors. There was an opisthodomus, of double the usual depth,with a single column in antis, and one more column behind it. It seems that the columns were originally of wood, which was gradually replaced with stone. (Robertson)


Comparisons with theDoric order

[edit]
Ναός Απόλλωνα, Θέρμο 0298
Ναός Απόλλωνα, Θέρμο 0323
Thermon Temple of Apollo from S
Painted terracotta metopes from Thermos (temple of Apollon) in the National Archaeological Museum of Athens
Painted terracotta metopes from Thermos (temple of Apollon) in the National Archaeological Museum of Athens
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