** Preller, i. 307. The name of Hermes is connected by Welcker (Griesch. Got., i. 342) with (-----), and he gives other examples of the Æolic use of o for e. Compare Curtius's Greek Etymology, English translation, 1886, vol. i. p. 420. Mr. Max Müller, on the other hand (Lectures, ii. 468), takes Hermes to be the son of the Dawn. Curtius reserves his opinion. Mr. Max Müller recognises Saramejas and Hermes as deities of twilight. Preller (i. 309) takes him for a god of dark and gloaming. *** Herod., ii. 61. In the rites spoken of, the images of the god were in one notable point like well-known Bushmen and Admiralty Island divine representations, and like those of Priapus.* In Cyllene, where Hermes was a great resident god, Artemidorus** saw a representation of Hermes which was merely a large phallus, and Pausanias beheld the same sacred object, which was adored with peculiar reverence.*** Such was Hermes in the Elean region, whence he derived his name, Cyllenian.**** He was a god of "the liberal shepherds," conceived of in the rudest aspect, perhaps as the patron of fruitfulness in their flocks. Manifestly he was most unlike the graceful swift messenger of the gods, and guide of the ghosts of men outworn, the giver of good fortune, the lord of the crowded market-place, the teacher of eloquence and of poetry, who appears in the literary mythology of Greece. Nor is there much in his Pelasgian or his Cyllenian form to suggest the elemental deity either of gloaming, or of twilight, or of the storm.***** * Can the obscene story of Cicero (De Nat. Deor., iii. 22, 56) be a repetition of the sacred chapter by which Herodotus says the Pelasgians explained the attribute of the image? ** Artem., i. 45. *** Paus., vi. 26, 3. **** Homeric Hymns, iii. 2. ***** But see Welcker, i. 343, for connection between his name and his pastoral functions.