1. HERMES AND DIONYSOS We will take a look at Zeus’s two youngest sons,
Hermes and Dionysos. We begin by discussing
Hermes’s apparently disparate areas of influence
as a god of messengers, merchants, thieves,
cattle-herders, tricksters and beggars, who also
guides the souls of the dead to Tartaros.
We will look at the interpretations of Hermes that
account for his different attributes by seeing him as a
god of boundaries and transitions, or as a god of
exchange and commerce. We also will look at
Hermes’s connection with herms, or boundary
pillars. We then turn to Dionysos and consider his
role as a god of wine, intoxication and frenzy, who is
also the patron of drama.
We will conclude by considering the difference
between Dionysos and other Olympian gods and
possible reasons for that difference.
2. ZEUS’S TWO YOUNGEST SONS ARE HERMES AND DIONYSOS. HERMES IS
THE SON OF A MINOR GODDESS, MAIA, AND DIONYSOS IS THE SON OF A
HUMAN WOMAN, SEMELE.
Hermes is often identified simply as the “messenger of the
gods,” a description that does not do him justice.
Like his siblings Apollo and Artemis, Hermes presides over
a group of characteristics that at first glance seem
unconnected. He is the patron god of messengers,
heralds, merchants, thieves, beggars, travelers, and roads;
cattle and cattle-herders; liars and tricksters. In addition,
he is the god who conducts the souls of the dead to
Tartaros.
Hermes is often described as a god of boundaries and
transitions.
Another way of looking at him is to see him as the god of
exchange and commerce.
3. THE HOMERIC HYMN TO HERMES, WHICH NARRATES HIS
BIRTH STORY, SUPPORTS THE IDEA THAT HERMES IS THE
GOD OF EXCHANGE.
The first thing the newborn god does is create a lyre out of a tortoise shell. This he
later barters to Apollo in exchange for Apollo’s cattle.
If we view Hermes as primarily a god of exchange, then the association with both
merchants and thieves makes sense.
His association with cattle also makes sense, because cattle are a primary means
of determining wealth.
His association with messengers and heralds can be explained in two ways.
Messengers and heralds preside over the exchange of information, which is a
logical development from the exchange of goods.
Messengers and heralds often perform other tasks having to do with the exchange
of goods.
4. HERMES IS ASSOCIATED WITH HERMS, PILLARS THAT STOOD IN THE
MARKETPLACE, IN FRONT OF PRIVATE HOUSES, AND AT
CROSSROADS. THIS REFLECTS HIS ASPECT AS A GOD OF
BOUNDARIES..
Hermes’s association with the herm is probably the
oldest element of this god’s essential character.
“Herm” originally meant simply “pile of stones”; the pillar
gave its name to the god, not the other way around.
Hermes very likely began as a personification of these
marker stones.-
Herms were pillars topped with a head and featuring an
erect phallus.
5. HERMES
The erect phallus is something of a puzzle. It’s most obvious function would
be to symbolize fertility, but this is not an aspect of Hermes.
The pillars are often described as apotropaic, or frightening away evil spirits,
but his leaves unanswered the question of why the phallus should serve this
function.
Burkert suggests that this representation of Hermes has its origin in primate
behavior; in certain monkey species, males who guard the group sit facing
outward, with erect phalluses.
Whatever the origin of the herms, they were important elements of public
(and private) religion; defacing a herm was a serious offense in Athens.
6. ZEUS HAD ONE MORE IMPORTANT SON, DIONYSOS.
HE IS A COMPLEX GOD WHOSE DOMAINS INCLUDE
FERTILITY OF PLANTS, WINE, FRENZY, IRRATIONALITY
AND DRAMA
As a god of plant fertility, Dionysos complements Demeter.
Demeter’s domain is grain, specifically the controlled growth of
grain in agriculture.
Dionysos’s domain is the growth of fruitful, moist plants, such as
grapes and figs, and of rapidly growing, luxuriant plants, such as
ivy.
Dionysos is associated with madness, frenzy, and irrationality
In this aspect, he is directly opposed to Apollo. This opposition is
shown in myth b the fact that Apollo leaves Delphi during the
winter months each year and Dionysos takes up residence there.
In The Birth of Tragedy, Friedrich Nietzsche identified the
“Dionysian” and the “Apollonian” as the two main strands of
Greek thought, constantly in tension with one another.
7. Dionysos’s connection with frenzy is represented
in myth as his possession of his followers; under
his influence, they do things completely at odds
with their usual personalities.
In myth, Dionysos’s male followers are Satyrs,
creatures who blend human and animal
characteristics.
His mythic female followers are the Maenads,
women constantly under his influence and gifted
with exceptional abilities, who rip animals apart
and eat their flesh raw. Actual worship of
Dionysos, so far as we know, did not include such
behavior.
The most common definition of Dionysos is “god
of wine.” His association with wine unites his
associations with growing plants and with
irrationality and frenzy.
8. Dionysos is also the patron god of theatre, though the exact reason for this connection with drama is still a matter
of scholarly debate.
Tragedy and comedy were both performed at festivals in honor of Dionysos.
One theory is that tragedy and comedy both developed out of ritual in honor of Dionysos. However, the surviving
plays contain little evidence of such ritual origin.
We can say that a god whose domains include possession and behavior inconsistent with one’s normal character
is appropriate for a theatrical tradition in which actors were masked.
9. MANY ASPECTS OF DIONYSOS ARE UNUSUAL OR EVEN UNIQUE
AMONG THE OLYMPIAN GODS. THE FIRST SUCH ASPECT IS HIS
BIRTH FROM A HUMAN MOTHER.
Dionysos’s mother was Semele, princess of Thebes, who had an affair with Zeus.
Hera was jealous and decided to destroy Semele.
Hera visits Semele disguised as her old nanny.
Hera suggests that Semele’s lover is simply a man claiming to be Zeus.
She suggests that Semele should induce him to promise to do whatever she asks, then ask to see him as
he appears to Hera.
Semele follows Hera’s advice, Zeus reveals his true form to her, and Semele is incinerated.
Zeus snatches the infant Dionysos from Semele’s womb and implants him in his own thigh.
Dionysos is later born from Zeus’s thigh, thus receiving his epithet “twice-born.”
Dionysos apparently gains his immortal status from his incubation in Zeus’s body.
10. Semele’s sisters did not believe that their sister could have been the mother of a god.
In Euripides’ Bacchae, Dionysos returned to Thebes as an adult, disguised as a human priest. He had two purposes to accomplish
there.
He wanted to punish is disbelieving relatives. He wanted to establish is religion in Greece. His first step is to drive the Theban women
mad.
Pentheus, king of Thebes and Dionysos’s first cousin, refuses to accept this new god. His punishment is to be torn to pieces by his own
mother and aunts, who think that he is a mountain lion.
11. Scholars used to believe that all these aspects of Dionysos’s myth--his unusual ancestry, the
resistance to his worship, his general unruliness--were evidence that he was, in fact, a late importation
into Greece from Asia Minor.
Evidence now shows that Dionysos was worshipped in Greece as early as most of the other Olympic
gods; hi is not a late arrival.
The questions of why Dionysos is so different and why e is represented in myth as a latecomer to the
pantheon are left open.
Some scholars think that the representation of Dionysos as a latecomer reflects the Greeks’ own
discomfort with and distrust of irrationality and frenzy.
Another possibility is that Dionysos’s association with young, verdant, growing things carries over into
his myths as the ideas that he himself is young, i.e.e, recent.
No definitive answer exists.
