![]() ![]() He seems to be planting evidence to disprove the lies he will tell later-a double deception. The hides he had spread out on a rock provide another continuing sign (“and so they are still there many ages afterwards, a long, long time after all this” 125–126). HH4 134–136, adapted from translation by Hugh G. …put away in the high-roofed byre the fat and all the flesh, placing them high up to be a token of his youthful theft. Despite his longing to eat the flesh he contents himself with the smell, and instead: Hermes’ inventive nature is again highlighted when he creates the first fire and, sacrificing two of the cows, cuts them up, places them on spits and cooks them. The man will, however, tell the truth to Apollo about what he has seen. ![]() However, an old man working his vineyard spots him, and Hermes tells him to “remember not” to have noticed (87–93). Evelyn-WhiteĪs fitting for a night raid, he carries out his exploit alone and, initially, unseen. HH4 75–83, adapted from translation by Hugh G. Then he wove sandals with wicker-work by the sand of the sea, wonderful things, unthought of, unimagined for he mixed together tamarisk and myrtle-twigs, fastening together an armful of their fresh, young wood, and tied them, leaves and all securely under his feet as light sandals. Also, he bethought him of a crafty ruse and reversed the marks of their hoofs, making the front behind and the hind before, while he himself walked the other way. … drove them straggling-wise across a sandy place, turning aside their hoof-prints. In addition he employs tactics to disguise his actions: I am reminded of the analysis of Iliad 10 by Casey Dué and Mary Ebbott on the poetics of night raids. It seems significant that the episode is nocturnal. HH4 65–66, adapted from translation by Hugh G. Sprang from the sweet-smelling hall to a watch-place, pondering sheer trickery in his heart -deeds such as knavish folk pursue in the time of dark night He kills the tortoise, and from its shell crafts a lyre, which he tries out, singing of Zeus and Maia, and of his mother’s household.īut then his trickster characteristics come to the fore, when he: HH4 34–35, adapted from translation by Hugh Evelyn-White “you shall help me and I will not dishonor you, though first of all you must profit me.” Hermes strikes a bargain with him (and indeed, keeps his word-which will be important at the end of the Hymn): The first episode is an encounter with a tortoise. These words are effectively a micro-narrative describing what is to come in the remaining verses, and immediately portray his deceitful nature. Homeric Hymn (4) to Hermes 13–18, adapted from translation by Hugh Evelyn-White ![]() Born with the dawning, at mid-day he played on the lyre, and in the evening he stole the cattle of far-shooting Apollo. …a son, of many shifts, 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. But there is a more extended introduction which describes Hermes as Like number 18, it starts with an account of how Zeus lay secretly with Maia in her cave. The more extended version of Hermes’ story is told in the Homeric Hymn (4) to Hermes. (To be fair, that is true of most of his liaisons: he wants to avoid Hera’s jealousy!) There is deceit involved even in his conception: Maia lives in a shaded cave, out of notice, and Zeus lies with her secretly. Hymn 18 encapsulates the key features of Hermes’ birth. Homeric Hymn (18) to Hermes 3–9, adapted from translation by Hugh Evelyn-White Ever she avoided the throng of the blessed gods and lived in a shadowy cave, and there the Son of Kronos used to lie with the rich-tressed nymph at dead of night, while white-armed Hera lay bound in sweet sleep: and it escaped the notice of deathless gods and mortal men. …He was born of Maia, the daughter of Atlas, when she had mated with Zeus- modest/respected. I read with great interest and enjoyment the recent posts by Jacqui Donlon “ Divine Doppelgänger: Hermes and Odysseus” and by Bill Moulton: “ The Divine Doublet: Odysseus and Hermes“, and became intrigued to learn more about Hermes as deceiver, as portrayed in the Homeric Hymns.Īlthough the longer hymn is number 4, there is another, much shorter, hymn dedicated to Hermes, number 18. ![]()
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