From this we learn how Hermes, soon after his birth, sprang from his mother’s lap to seek the oxen of Apollo. Finding outside the cave a tortoise, he stretched strings across its shell, and thus made a lyre, to which he sung the loves of Zeus and Maia. Then hiding the lyre in his cradle, he went out to seek for food. Coming to Pieria in the evening, he stole thence fifty cows from the herds of Apollo, and drove them to the river Alpheüs. Here he slew two of them, and roasted the flesh, but could not swallow it. Then returning home in the early morning, he passed through the key-hole like the morning breeze, and lay down in his cradle. Apollo, however, soon remarked the theft, and hurried after the impudent robber. Hermes now played the innocent, and obstinately denied the charge; but Apollo was not to be deceived, and forced the young thief to accompany him to the throne of Zeus to have their quarrel decided. Zeus ordered Hermes to restore the cattle, but Apollo gladly made them over to Hermes on receiving the newly-invented lyre. Thus Hermes became the god of shepherds and pastures, whilst Apollo henceforth zealously devoted himself to the art of music.
As a token of their thorough reconciliation, Apollo gave his brother god the golden Caduceus, or magic wand, by means of which he could bestow happiness on whomsoever he would; and henceforth both dwelt together in the utmost harmony and love, the favourite sons of their father Zeus.
Various interpretations have been given of the nature of Hermes. Some have seen in him the thunderstorm, some the dawn, and some the morning breeze. The name Hermes, compared with the corresponding Indian words, seems to make his connection with the morning certain. Several points in the legend just related guide us to the breeze rather than the dawn; the invention of music, the kine carried off—which, nevertheless, he cannot eat (the wind cannot consume as fire does what it breaks down and carries off)—and the passing through the key-hole “like the morning breeze.” So also his function of guide and conductor of the soul, which we shall speak of presently.
The following are the most important features in the character of Hermes:—Not only does he promote the fruitfulness of flocks and herds, but he also bestows prosperity and success on all undertakings, especially those of trade and commerce. As the guardian of the streets and roads, and the friendly guide of those travelling on business, Hermes must have appeared especially worthy of honour among the Greeks, who were at all times sharp and greedy men of business. Accordingly, men erected in his honour, on the roads, what were called Hermæ—mere blocks of stone, or posts, with one or more heads: these latter were at cross-roads, and also served as finger-posts. Hermæ[[3]] were also often to be seen in the streets of towns and in public squares. Not only did Hermes protect and guide merchants whilst travelling, but he also endowed them with shrewdness and cunning to outwit others. And as a god who had himself commenced his career by a dexterous theft, he was fain to allow thieves and rogues to invoke his protection before entering on their operations; just as in the present day robbers and bandits in Italy or Greece see nothing strange in asking their patron saint to bestow on them a rich prey. Every chance gain—in gambling, for instance—and every fortunate discovery were attributed to Hermes.
[3]. In this meaning, however, some have derived the word from a different root, and supposed it to mean originally only “pillars.”
Though playing such an important part in human life, Hermes also appears as the fleet messenger and dexterous agent of Zeus. It is in this guise that the epic poets love to depict him. With his golden-winged shoes he passes more swiftly than the wind over land and sea, executing the commissions of his father Zeus or the other inhabitants of Olympus. Thus he is sent by Zeus to command the nymph Calypso to release Odysseus, and to warn Ægisthus against the murder of Agamemnon. At times, difficult tasks are allotted to him; for instance, the destruction of the hundred-eyed guardian of Io, on which account Homer calls him the Argus-slayer. Doubtless in this myth the hundred-eyed Argus represents the starry heavens; Argus is slain by Hermes, that is, in the morning the stars cease to be visible. As messenger and herald of the gods, he is a model for all earthly heralds, who, in ancient times, were the indispensable agents of kings in every difficult business. Hence he bears the herald’s staff, or caduceus. This is the same wand once given him by Apollo, consisting of three branches, one of which forms the handle, whilst the other two branch off like a fork, and are joined in a knot. The origin of this herald’s staff appears to have been the olive branch wreathed with fillets of wool. It was only at a later period that the two last were converted into serpents. By means of this wand Hermes can either induce deep sleep or rouse a slumberer, but he uses it chiefly in guiding souls to the infernal regions. This leads us to speak of the important office of Hermes as Psychopompus, or conductor of the soul. Every soul, after death, commenced its journey to the region of shadows under the guidance of the god. On extraordinary occasions, where, for instance, the spirits were summoned in the oracles of the dead, Hermes had to reconduct the souls of the departed to the upper world, thus becoming a mediator between these two regions, in other respects so far divided.
As dreams come from the lower world, Hermes was naturally regarded as the deity from whom they proceeded; on which account people were wont to ask him for good dreams before going to sleep.
The highest conception of Hermes, however, is that of the god who presides over the bringing up of children; and, indeed, what god was more fitted to be presented as an example to Grecian youth than the messenger of the gods, equally dexterous in mind and body? He is the fleetest of runners and the most skilful of disc-throwers and boxers; and though he does not, like Apollo, represent any of the higher forms of intellectual life, still he possesses in the highest degree that practical common sense which was so greatly valued among the Greeks. The wrestling school and the gymnasium were consequently regarded as his institutions, and adorned with his statues. In further development of his relation to the education of the young, later poets even made him the inventor of speech, of the alphabet, and of the art of interpreting languages. The custom which prevailed among the Greeks of offering him the tongues of the slaughtered animals, shows clearly that they also considered him as the patron of eloquence.
There is little to be said of the Roman Mercury. As his name (from mercari, to trade) signifies, he was considered by the Romans solely as god of trade. His worship was introduced at the same time as that of Ceres—some years after the expulsion of the Tarquins, at a season of great scarcity—but appears to have become confined to the plebeians. The guild of merchants regarded him as their tutelary deity, and offered sacrifices to him and his mother Maia on the Ides of May.
The plastic representation of Hermes made equal progress with his ideal development. The first statues of the god, founded on the ancient Hermæ already mentioned, represented him as a shepherd, sometimes as the herald and messenger of the gods, always as a powerful, bearded man. Later, he assumed a more youthful appearance, and was represented as a beardless youth in the very prime of strength, with broad chest, lithe but powerful limbs, curly hair, and small ears, mouth, and eyes; altogether a wonderful combination of grace and vigour. If we add to this the expression of kindly benevolence which plays around his finely-cut lips, and the inquiring look of his face as he bends forward thoughtfully, we have the principal characteristic features of the god.