Hermes by Arlene Allan

Author:Arlene Allan
Language: eng
Format: epub
Publisher: Taylor & Francis (CAM)
Published: 2018-04-24T16:00:00+00:00

NOTES

1 On the prestige value of cattle in Homeric times, see Athanassakis (1992); on their value generally, see McInverney (2010).

2 This subtitle is borrowed from the first book of the twentieth century to be written in English devoted solely to the study of Hermes: Brown’s Hermes the Thief: The Evolution of a Myth (1969 [1947]).

3 There is also a debate over whether the Prometheus plays were actually by Aeschylus and whether they included two or three tragedies. For more on this play, see Dougherty (2006: 65–75); Podlecki (2005); Conacher (1980).

4 Mairs (2011) has in insightful discussion of the slippage between translator and traitor; for a case of suspicion gone too far, see Sealey (1976).

5 Usener (1904: 264) discusses Hermes and these other gods as ‘whisperers’. See also Brown (1969: 14–16) on the perceived magic of whispered words. Plutarch, Advice to the Bride and Groom (138cd) discusses the persuasive and erotic benefits of the whisper in love-making.

6 Other references to the effects of Hermes’ wand on vision occur at Homer, Iliad (24, 333–4, 443–6); Odyssey (5.47–8, 7.136–8, 24.1–4); Ovid, Metamorphoses (1.668–75, 713–14, 2.734–6, 11.303–9a). Carastro (2007: 71–2) refers to the wand as ‘properly an instrument of Hermes’ ruse and deceit’.

7 For Hermes as the Leader of Dreams see Fourth Homeric Hymn (14); Aesop, Fables (563).

8 Petrovic (2010: 211) suggests that the Hermes of Kallimachos’ Seventh Iambos, which provides an aetiology for the cult of Hermes Perpheraios at Ainos, has the ability to ‘utter incantations’ which prevent his effigy from being harmed. For Hermes in the Greek magical papyri, see Betz (1986). For Herms and images of Hermes as talismanic, see Faraone (1992).

9 On the lead curse tablets, see Faraone (1985: 150–4); Curbera and Jordon (1998); on Hermes, oaths and curses, see Brown (1969: 9, n.12); Kahn (1978: 81–117); Burkert (1985: 250–4); in relation to merchants, Rauh (1993: 151–89). Entraglo (1970) discusses word-magic in healing; Walsh (1984) considers the changing conception of the magic of words in the classical period.

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