Hermaphroditus

 

Hermaphroditus, the two-sexed child of Aphrodite and Hermes (Venus and Mercury), had long been a symbol of androgyny or effeminacy, and was portrayed in Greco-Roman art as a female figure with male genitals.^[3]

Theophrastus's account also suggests a link between Hermaphroditus and the institution of marriage. The reference to the fourth day of the month is telling: this is the luckiest day to have a wedding. Herm­aphro­ditus's association with marriage seems to have been that, by embodying both masculine and feminine qualities, he symbolized the coming together of men and women in sacred union. Another factor linking Hermaphroditus to weddings was his parents' role in protecting and blessing brides.^[4][5]

Hermaphroditus's name is derived from those of their parents Hermes and Aphrodite. All three of these gods figure largely among erotic and fertility figures, and all possess distinctly sexual overtones. Sometimes, Hermaphroditus is referred to as Aphroditus.^{[citation needed]}

Ovid's account relates that Hermaphroditus was nursed by naiads in the caves of Mount Ida,^[6] a sacred mountain in Phrygia (present day Turkey). At the age of fifteen, he grew bored with his surroundings and traveled to the cities of Lycia and Caria. It was in the woods of Caria, near Halicarnassus (modern Bodrum, Turkey) that he encountered the nymph Salmacis, in her pool. She was overcome by lust for the boy, who was very beautiful but still young, and tried to flirt with him, but was rejected. When he thought she had left, Hermaphroditus undressed and entered the waters of the empty pool. Salmacis sprang out from behind a tree and jumped into the pool. She wrapped herself around the youth, forcibly kissing him and touching his breast, she was raping him. While he struggled, she called out to the gods that they should never part. Her wish was granted, and their bodies blended into one form, "a creature of both sexes".^[7] Hermaphroditus prayed to Hermes and Aphrodite that anyone else who bathed in the pool would be similarly transformed, and his wish was granted.

Hungarian classical philologist Károly Kerényi wrote: "In this form the story was certainly not ancient". He related it to the Greek myths involving male youths (ephebes), noting the legends of Narcissus and Hyacinth, who had archaic hero-cults, and also those involving Hymen (Hymenaios).^[8]

Diodorus Siculus, in his work Library of History, mentions that some say that Hermaphroditus is a god and appears at certain times among men, but there are some who declare that such creatures of two sexes are monstrosities, and coming rarely into the world as they do have the quality of presaging the future, sometimes for evil and sometimes for good.^[9]

In a description found on the remains of a wall in Halicarnassus, Hermaphroditus' mother, Aphrodite, names Salmacis as the nymph who nursed and took care of an infant Hermaphroditus after being placed in her care, a very different version than the one presented by Ovid.^[10]

The satirical author Lucian of Samosata also implies that Hermaphroditus was born like that, rather than becoming later in life against his will, and blames it on the identity of the child's father, Hermes.^[11]

 

The oldest traces of the cult in Greek countries are found in Cyprus. Here, according to Macrobius (Saturnalia, iii. 8), there was a bearded statue of a male Aphrodite, called Aphroditus by Aristophanes. Philochorus in his Atthis (ap. Macrobius loc. cit.) further identified this divinity, at whose sacrifices men and women exchanged garments, with the Moon.^[12][13] A terracotta plaque from the 7th century BC depicting Aphroditos, which was found in Perachora, suggests it was an archaic Greek cult.^[14]

The deification and the origins of the cult of Hermaphroditus beings stem from Eastern religions, where the hermaphrodite nature expressed the idea of a primitive being that united both sexes. This double sex also attributed to Dionysus and Priapus – the union in one being of the two principles of generation and conception – denotes extensive fertilizing and productive powers.^[12][15]

This Cyprian Aphrodite is the same as the later Hermaphroditos, which simply means Aphroditos in the form of a herma, and first occurs in the Characters (16) of Theophrastus.^[16] After its introduction at Athens (probably in the 5th century BC), the importance of this deity seems to have declined. It appears no longer as the object of a special cult, but limited to the homage of certain sects, expressed by superstitious rites of obscure significance.^[12]

We find in Alciphron that there was at Athens a temple of Hermaphroditus. The passage proposes that he might be considered as the deity who presided over married people; the strict union between husband and wife being aptly represented by a deity, who was male and female inseparably blended together.^{[17][clarification needed]}

In Greek Anthology, at the chapter in which describe the statues in the Baths of Zeuxippus, it also mentions and describes a statue of Hermaphroditus.^[18]

 

The earliest mention of Hermaphroditus in Greek literature is by the philosopher Theophrastus (3rd century BC), in his book The Characters, XVI The Superstitious Man,^[19] in which he portrays various types of eccentric people.

Also on the fourth and seventh days of each month he will order his servants to mull wine, and go out and buy myrtle-wreaths, frankincense, and smilax; and, on coming in, will spend the day in crowning the Hermaphrodites.

The first mention of Hermes and Aphrodite as Hermaphroditus's parents was by the Greek historian Diodorus Siculus (1st century BC) in his book Bibliotheca historica, book IV, 4.6.5.

Hermaphroditus, as he has been called, who was born of Hermes and Aphrodite and received a name which is a combination of those of both his parents. Some say that this Hermaphroditus is a god and appears at certain times among men, and that he is born with a physical body which is a combination of that of a man and that of a woman, in that he has a body which is beautiful and delicate like that of a woman, but has the masculine quality and vigour of a man. But there are some who declare that such creatures of two sexes are monstrosities, and coming rarely into the world as they do they have the quality of presaging the future, sometimes for evil and sometimes for good.^[20]

The only full narration of his myth is that of Ovid's Metamorphoses, IV.274–388 (8 AD), where the emphasis is on the feminine snares of the lascivious water-nymph Salmacis and her compromising of Hermaphroditus' erstwhile budding manly strength, detailing his bashfulness and the engrafting of their bodies.^[21]

A rendering of the story into an epyllion, published anonymously in 1602, was later (1640) attributed by some to Francis Beaumont.^[22]

Ausonius, in his Epigramata de diversis rebus / Epigrams on various matters (4th century), also tells of Hermaphroditus' parentage and union with the nymph Salmacis.^[23]

On Hermaphroditus and his Nature—By Mercury begotten, conceived by Cythera, Hermaphroditus, compound alike in name and frame, combining either sex, complete in neither, neutral in love, unable to enjoy either passion.

On the Union of Salmacis and Hermaphroditus—The nymph Salmacis grew one with the mate she desired. Ah, happy maid, if she is conscious of a man's embrace. And twice happy thou, O youth, united with a lovely bride, if one being may still be two.

In the Palatine Anthology, IX.783 (980 AD), there is a reference to a sculpture of Hermaphroditus which was placed in a bath for both sexes.^[24] The passage IX.317 is in dialogue form, based on the dialogue between Hermaphroditus and Silenus. The latter claims that he has had sexual intercourse with Hermaphroditus three times. Hermaphroditus complains and objects to the fact by invoking Hermes in an oath, while Silenus invokes Pan for the reliability of his allegations.^[25]

Algernon Charles Swinburne's poem "Hermaphroditus" in Poems and Ballads is subscribed Au Musée du Louvre, Mars 1863, leaving no doubt that it was the Borghese Hermaphroditus that had inspired his ode.^[26]

 

 

 

• In Greek vase painting Hermaphroditus was depicted as a winged youth (erotes) with male and female attributes.^[27]
• Roman frescos found at Pompeii and Herculaneum show Hermaphroditus in various styles, alone and interacting with satyrs, Pan and Silenus.^[28]
• The Nymph Salmacis and Hermaphroditus by Francois-Joseph Navez, Museum of Fine Arts, Ghent
• Salmacis and Hermaphroditus by Bartholomeus Spranger, Kunsthistorisches Museum, Wien
• Salmacis and Hermaphroditus by Scarsellino, Galleria Borghese, Rome
• Salmacis and Hermaphroditus by Jean François de Troy
• Salmacis and Hermaphroditus by Ludovico Carracci
• Salmacis and Hermaphroditus by Francesco Albani
• Salmacis and Hermaphroditus by Giovanni Antonio Pellegrini
• Salmacis and Hermaphroditus by Jean-Auguste-Dominique Ingres
• Salmacis and Hermaphroditus by Bernard Picart
• Salmacis and Hermaphroditus by Johann Wilhelm Baur
• Salmacis and Hermaphroditus by Virgil Solis
• Hermaphroditus and Salmacis by Louis Finson
• The Nymph of Salmacis by Rupert Bunny
• Hermaphrodite Among Roses by Aubrey Beardsley
• Hermaphrodite Figure by Jacopo Pontormo
• The metamorphosis of Hermaphrodite and Salmacis by Jan Gossaert (Jan Mabuse)
• Salmacis et Hermaphrodite by Jean Daullé

• The most famous sculpture of this figure is the Sleeping Hermaphroditus.^{[citation needed]}
• Hermaphroditus, Palais des Beaux-Arts de Lille
• A life-size sculpture of Hermaphroditus from Pergamon is one of the largest found, standing 186.5 centimetres (73.4 in) tall at the İstanbul Archaeology Museums.^[29]
• A statue by John Henry Foley was shown at the 1851 Great Exhibition and later donated to the Bancroft Gardens, Stratford-upon-Avon, where it now stands.^[30]
• A marble statue of Hermaphroditus was found near the south end of the Garden. II.2.2. Room 13, House of Loreius Tiburtinus^{[citation needed][31]}

• The myth is the subject of the Genesis song "Fountain of Salmacis", on their 1971 album Nursery Cryme.^[32]
• Atlantiades (another name for Hermaphroditus) is a supporting character for Wonder Woman in the DC Rebirth.^[33]

• Intersex in history

• Lucian, Dialogues of the Gods; translated by Fowler, H W and F G. Oxford: The Clarendon Press. 1905.
• Ovid. Metamorphoses, Volume I: Books 1-8. Translated by Frank Justus Miller. Revised by G. P. Goold. Loeb Classical Library No. 42. Cambridge, Massachusetts: Harvard University Press, 1977, first published 1916. ISBN 978-0-674-99046-3.
• Clarke, John R. (1998). Looking at Lovemaking: Constructions of Sexuality in Roman Art, 100 B.C.-A.D. 250. University of California Press. pp. 49–54. ISBN 0520200241.
• Grimal, Pierre (1996). The Dictionary of Classical Mythology. Wiley-Blackwell. p. 209. ISBN 978-0-631-20102-1.
• Kerenyi, Karl (1951). The Gods of the Greeks. London: Thames & Hudson.
• Seyffert, Oskar (1894). Dictionary of Classical Antiquities. London: S. Sonnenschein and Co.; New York: Macmillan and Co.
• Schmitz, Leonhard (1870). "Hermaphroditus" . In Smith, William (ed.). Dictionary of Greek and Roman Biography and Mythology. Vol. 2. pp. 408–409.
• Siculus, Diodorus (1814). The Historical Library of Diodorus the Sicilian: In Fifteen Books. W. McDowall. p. 223.

•   This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Hermaphroditus". Encyclopædia Britannica. Vol. 13 (11th ed.). Cambridge University Press. p. 367.

•   Media related to Hermaphroditus at Wikimedia Commons
• Hermaphroditus at Encyclopædia Britannica Online
• The Warburg Institute Iconographic Database (images of Hermaphroditus)