But whether the pastoral Hermes of the Pelasgians was refined into the messenger-god of Homer, or whether the name and honours of that god were given to the rude Priapean patron of the shepherds by way of bringing him into the Olympic circle, it seems impossible to ascertain. These combinations lie far behind the ages of Greece known to us in poetry and history. The province of the god as a deity of flocks is thought to be attested by his favourite companion animal the ram, which often stood beside him in works of art.* In one case, where he is represented with a ram on his shoulder, the legend explained that by carrying a ram round the walls he saved the city of Tanagra from a pestilence.** The Arcadians also represented him carrying a ram under his arm.*** As to the phallic Hermæ, it is only certain that the Athenian taste agreed with that of the Admiralty Islanders in selecting such unseemly images to stand beside every door. But the connection of Hermes with music (he was the inventor of the lyre, as the Homeric Hymn sets forth) may be explained by the musical and poetical character of old Greek shepherd life. If we could set aside the various elemental theories of Hermes as the storm-wind, the twilight, the child of dawn, and the rest, it would not be difficult to show that one moral conception is common to his character in many of its varied aspects. He is the god of luck, of prosperity, of success, of fortunate adventure. This department of his activity is already recognised in Homer. He is giver of good luck.**** He is "Hermes, who giveth grace and glory to all the works of men". Hence comes his Homeric name, the luck-bringer. The last cup at a feast is drunk to his honour "for luck". * Pausanias, ii. 8, 4. ** For Hermes, god of herds and flocks, see Preller, i. 322-325. *** Pausanias, v. 27, 5. **** Iliad, xiv. 491; Od. 15, 319.