Page:Encyclopædia Britannica, Ninth Edition, v. 11.djvu/786

750 so frequently attached to him. The rod with which he lulls men to sleep is the same sceptre that the ruler of the dead, Yama or Rhadamanthus, Minos or Hades, always bears (Kuhn in Zt, iv. p. 123); he is also the sender of dreams ; we find bim worshipped among the Chthonian deities at Cnidus, and on vases accompanied by the Chthonian dog. We are now able to understand a fact which is perhaps the most interesting point connected with Hermes, Kuhn first pointed out the identity of the Greek ‘Eppeias with the Sanskrit Sarameyas, and though the connexion has been doubted by various writers, as Mannhardt (Wald- und Feld-Kulte, ii. pref.) and others, yet no valid objection has ever been offered on etymological grounds [see Benfey in Abhandl. Gott. Ges., 1877). Amid the diffi- culties which still envelop the translation and the mythology of the Vedas, it is, however, even more difficult to discover the original character of the two Sdrameyau and their mother Saramé, than it is to determive the nature of Hermes. The two Saérameyau are mentioned twice in the Rig Veda . (vii. 55; x. 14); they are two dogs, are said both to guard the way to the abode of the dead and refuse a passage to the impious, and also to act as the messengers of Yama, carrying away the souls when the time of death has arrived. Sarama also seems to be regarded as the messenger cr the dog of Indr1; and Hermes appears regularly as the companion and helper of all the light-heroes on their adventures. One epithet of these dogs is Carvara, spotted, which in its Greek form Cerberus (Benfey, Vedéca, p. 149) is the name of the dog that guards the gate of the lower world. Now we find in Rome that two lares prestites, children of Mercury and Egeria, are said to guard dwellings and streets in the form of dogs; and in the German legend the dog who attends the wild huntsman Wuotan, ze. the sun hidden during the seven winter months, is closely related to the dwarfs or spirits of the dead, and is called by their name (Kuhn, West7. Sagen, i. p. 69c). So Hermes, whom we have seen as king of the dead, is as yYvxoroprds also the conductor of souls to their future home ; we may there- fore count the dog (or dogs) as ultimately identical in character with the king of the dead. Sonne (on Charis in Kuhn’s Z/¢., x.) has pointed out how these primitive conceptions commonly pass through the stage of animals before reaching that of gods; and in mythology we have the two stages preserved side by side as distinct beings. The Hindu Kubera, lord of the treasures of the lower world, who may be identified with Pluto or with Hermes, is styled “ Lord of the hosts of the Sarameyas.” In this account there has been no room left for the idea of Hermes as connected with the wind. The sun, after he has set at night, is the same as the sun hidden during the dreary months of winter, who then rides abroad in the tempest. The wind is then easily conceived as his servant and messenger, and is often considered to carry away the souls of the dead (see ). From his connexion with the wind, Hermes is represented with winged shoes. But with Roscher (JZermes der Wind-Gott) to see in Hermes simply the wind is to take a narrow view and to ignore the character of primitive Aryan thought. In art, besides the Hermes already described, Hermes is in the archaic time represented as a man with pointed beard, wearing a chlamys and the broad hat called petasus ; his symbols are the staff (xypvxeov) and the winged shoes (talaria). The ideal type of Hermes was probably modelled after the statue by Praxiteles in the Heraion at Olympia. This statue, which was recently discovered by the Ger- man expedition, represented the god leaning with his left arm on a rock and supporting on it the infant Bacchus. The right arm, which is lost, probably held the caduceus. The form shows a perfect combination of agility and strength.

1em  HERMES, (1775–1831), a distinguished Catholic theologian, born on 22d April 1775, at Dreyerwald, in Westphalia, was educated at the gymnasium and university of Minster. His life presents no facts of importance. After completing his course of study at Miinster, he acted for some time as lecturer at the gymnasium and then as professor at the university. In 1820 he was called, as professor of theology, to the university of Bonn, where he remained till his death on 26th May 1831. Hermes was peculiarly adapted for the life and work of the professoriate. He had great gifts as a lecturer and teacher, and gathered round him at Bonn a devoted band of adherents. His works were Untersuchungen diber die innere Wahrheit des Christenthums, Minster, 1805, and Kinlectung in die Christ- katholische Theologee, of which the first part, a philoso- phical introduction, was published in 1819, the second part, on positive theology, in 1829. The Hinleitung was never completed. His Christhatholische Dogmatik was published, from his lectures, after his death by two of his scholars, Achterfeld and Braun, 3 vols, 1831-4. The Linlettung is aremarkable work, both in itself and in its effect upon Catholic theology in Germany. Few works of modern times have excited a more keen and bitter controversy. Hermes himself was very largely under the influence of the Kantian and Fichtean ideas, and though in the philosophical portion of his Lindeitung he criticizes both these thinkers severely, rejects their doctrine of the moral law as the sole guarantee for the existence of God, and condenins their restricted view of the possibility and nature of revelation, enough remained of purely speculative material to render his system obnoxious to the Catholic Church. A very few years after his death, the contests between his followers and their opponents grew so embit- tered that reference of the dispute was made to the papal see. The judgment consequent upon a review of Hermes’s writings, undertaken in Rome in 1833, was adverse, and on 25th September 1835 a papal bull condemned both parts of the Linlcitung and the first volume of the Dog- matik, Two months later the remaining volumes of the Dogmatik were likewise condemned, The controversy did not cease with this condemnation ; but not till 1845 was there any systematic attempt on the part of Catholic theo- logy to examine and refute the Hermesian doctrines. In that year was published anonymously by F. X. Werner the most complete survey of the principles of the works of ITermes as contrasted with the orthodox catholic faith (Der Hermesianismus, 1845). In 1847 the condemnation of 1835 was confirmed by Pius IX. A sufficient account of Hermes and the dispute raised by him will be found in K. Werner, Geschichte der Katholischen Theologie, 1866, pp. 405 sqq.  HERMES TRISMEGISTUS. The Egyptian Thoth, Tauut, or Tat (see ), who was identified by the Greeks more or less completely with their own Hermes, is described in the hieroglyphics by various epithets, among which occurs that of ‘‘the great great” or twice great, with an added hieroglyphic (a kite) also signifying “great.” To him as scribe of the gods, “Lord of the divine words,” “Scribe of truth,” was attributed the authorship of all the strictly sacred books generally called by Greek authors Hermetic. These, according to Clemens Alexandrinus, our sole ancient authority (Strom., vi. p. 268 sy.), were forty-