Part I: Some background information

Many people know Hermes as the inventor of language and of magical arts, as the messenger of the gods and the guide of the dead, as a cunning trickster and master thief, as the patron of commerce and the bestower of wealth. But he was also lord of another domain – the realms of sleep and dream.

One of the first ways that the 4th Homeric Hymn describes the son of Maia is as a hêgêtorí oneirôn, “bringer of dreams” and nuktos opôpêtêra “a watcher by night.” (14-15) Nighttime is the time when Hermes is most active. The hymn goes on to say that Hermes is melainêi nukti eoikôs "like the black night" (358) and addresses him as melainês nuktos hetaire "the companion of black night" (290). In the Odyssey (7.137) Hermes is further linked to night and dreams:

"Odysseus stepped quickly over the threshold into the palace of King Alkinous of the Phaiakians. He found the Phaiakian lords and rulers pouring libations from their cups to the Euskopos (Keen-sighted) Argeiphontes to whom by custom they poured libation last when they turned their thoughts to the night’s rest."

The Phaiakians propritiated Hermes to bring them true and pleasing dreams, for dreams possess a highly ambivalent nature.

Homer (Od. 19.562) describes them thusly:

"Dreams are beyond our unravelling - who can be sure what tale they tell? Not all that men look for comes to pass. Two gates there are that give passage to fleeting dreams; one is made of horn, one of ivory. The dreams that pass through sawn ivory are deceitful, bearing a message that will not be fulfilled; those that come out through polished horn have truth behind them, to be accomplished for men who see them."

And it was Hermes’ job to guide the dreams or Oneiroi, both deceitful and truthful, to mortal men as they slept. He did so with the aid of a staff or rhabdos which had many functions. In addition to guiding the Oneiroi, it could lull men to sleep or draw them out of the world of dreams (24.339) and in the Odyssey (24.1 & 99) it is this same staff which he uses to guide the souls of the dead:

"With this staff he roused the ghosts of the newly dead and led them on, and they followed him, thinly gibbering ... Hermes led them down through the ways of dankness. They passed the streams of Okeanos, the Leukas Petre (White Rock), the Pylai Helion (Gates of the Sun) and the Demos Oneiron (Land of Dreams), and soon they came to the Leimon Asphodelon (Field of Asphodel) where the souls have their habitation."

Homer would not be the last one to point out the similarity of Dreams and Souls, of Sleep and Death. The philosopher Herakleitos wrote, "A man in the night kindles a light for himself when his vision is extinguished; living, he is in contact with the dead.” Demetrios said that Death was the “master of the black-winged dreams.” (On Style Fr. 963) According to Pausanias, the Spartans had a cult of Sleep and Death, conceived of as twins (3.18.1). The last three Orphic hymns are dedicated to Sleep, Dreams, and Death respectively. In the hymn to Sleep we read, “Your pleasing, gentle chains preserve the soul, and ease the dreadful cares of death. The River Lethe that streams oblivion, and Death are your true Brothers.” While in the hymn to Death there is the line, “On thee, the portion of our time depends, whose absence lengthens life, whose presence ends. Thy sleep perpetual bursts the vivid folds, by which the soul, attracting body holds." This was such a commonplace that we find numerous tomb inscriptions which euphamistically describe the deceased as resting their eyes, going to sleep, or dreaming beneath the earth.

The ancients regarded dreams as prophetic messengers from the gods. Throughout both the Iliad and the Odyssey the gods frequently send dreams or appear to individuals in them. Plato, who usually disagrees with Homer's portrayal of divine matters, admitted that dreams could come from the gods (Timaeus cc, xlvi, xlvii) and both Cicero and Macrobius had enlightening explanations as to how the gods could communicate with mortals through dreams:

"Now (Posidonius) holds the view that there are three ways in which men dream as a result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of the truth; and third, the gods in person converse with men when they are asleep." (Cicero, De Divinatione I, 64)

"All dreams may be classified under five main types: there is the enigmatic dream, in Greek oneiros; second, there is the prophetic vision, in Greek horama; third, there is the oracular dream, in Greek chrematismos; fourth, there is the nightmare, in Greek enhypnion; and last, the apparition, in Greek, phantasma, which Cicero, when he has occasion to use the word, calls visum. "Nightmares may be caused by physical or mental distress, or anxiety about the future; the patient experiences in dreams vexations similar to those that disturb him during the day. We call a dream oracular in which a parent, or a pious or revered man, or a priest, or even a god clearly reveals what will or will not transpire... We call a dream a prophetic vision if it actually comes true... By an enigmatic dream we mean one that conceals with strange shapes and veils with ambiguity the true meaning of the information being offered, and requires an interpretation for its understanding." (Macrobius, Commentary on the Dream of Scipio)

And according to Aristotle, “Regarding the soul, when it is separated from the body in sleep or at the moment of death it assumes its true nature and foresees the future, as we see in Homer.” (Fr. 10)

There were numerous sanctuaries in the Greek world where one could go to obtain a dream oracle. The most famous of all of these was the sanctuary of Asklepios at Epidauros, where people who were suffering from various maladies could come to be healed. After a series of purifications and sacrifices the individual would sleep in the sanctuary, a process called incubation, and the god would visit them in a dream and either heal them directly or prescribe the regimine necessary for them to regain their health.

Probably the next most famous dream-oracle center in the Greek world belonged to the hero Amphiaraos. According to Herodotos (1.46.1), when Kroisos wished to learn his fate he sent envoys to all of the oracle centers in Greece, with the plan to test them. Only two of the oracles passed the test: Delphi and Amphiaraos’. Pausanias describes the oracle thusly:

“But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraos rose up after he had become a god.… My opinion is that Amphiaraos devoted himself most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraos is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream." (1.34.2)

Another famous oracle was that of Trophonios. Trophonios’ oracle had connections to the underworld, and it was said that once you had consulted the god and beheld a terrifying vision from him you would never laugh again.

Pausanias (9.39.3) gives a lengthy description of the procedures involved:

“First, during the night he is taken to the river Herkyna by two boys of the citizens about thirteen years old, named Hermai, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other. Here he must drink water called the water of Lethe, that he may forget all that he has been thinking of hitherto, and afterwards he drinks of another water, the water of Mnemosyne (Memory), which causes him to remember what he sees after his descent. After looking at the image which they say was made by Daidalos (it is not shown by the priests save to such as are going to visit Trophonios), having seen it, worshipped it and prayed, he proceeds to the oracle, dressed in a linen tunic, with ribbons girding it, and wearing the boots of the country. The oracle is on the mountain, beyond the grove. Round it is a circular basement of white marble, the circumference of which is about that of the smallest threshing-floor, while its height is just short of two cubits. On the basement stand spikes, which, like the cross-bars holding them together, are of bronze, while through them has been made a double door. Within the enclosure is a chasm in the earth, not natural, but artificially constructed after the most accurate masonry. The shape of this structure is like that of a bread-oven. Its breadth across is the middle one might conjecture to be about four cubits, and its depth also could not be estimated to extend to more than eight cubits. They have made no way of descent to the bottom, but when a man comes to Trophonios, they bring him a narrow, light ladder. After going down he finds a hole between the floor and the structure. Its breadth appeared to be two spans, and its height one span. The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hold and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learns the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first. They say that no one who has made the descent has been killed, save only one of the bodyguard of Demetrios. But they declare that he performed none of the usual rites in the sanctuary, and he descended not to consult the god but in the hope of stealing gold and silver from the shrine. It is said the body of this man appeared in a different place, and was not cast out at the sacred mouth ... After his ascent from Trophonios the inquirer is again taken in hand by the priests, who set him upon a chair called the chair of Mnemosyne Memory, which stands not far from the shrine, and they ask of him, when seated there, all he has seen or learned. After gaining this information they then entrust him to his relatives. These lift him, paralysed with terror and unconscious both of himself and of his surroundings, and carry him to the building where he lodged before with Tykhe and the Daimon Agathos. Afterwards, however, he will recover all his faculties, and the power to laugh will return to him. What I write is not hearsay; I have myself inquired of Trophonios and seen other inquirers. Those who have descended into the shrine of Trophonios are obliged to dedicate a tablet on which is written all that each has heard or seen."

There are several interesting points here worth mentioning. First, the young children who prepare and guide the consultant bear the name of Hermes, showing that he had a part to play in this oracle, even if it belonged to Trophonios. Not surprising since it was connected with the underworld and Hermes was the one who led the souls down into Haides and the dreams up out of the Demos Oneiron which was located there. Next is the mention of the springs of Lethe (Forgetfulness) and Mnemosyne (Memory), which were said to flow through the underworld. The Orphic gold tablet from Petelia, in Southern Italy, dating from the fourth century b.c.e. reads:

“Thou shalt find to the left of the House of Hades a spring, and by the side thereof standing a white cypress. To this spring approach not near. But thou shalt find another, from the Lake of Memory. Cold water flowing forth, and there are guardians before it. Say, 'I am a child of Earth and starry Heaven; but my race is of Heaven (alone). This ye know yourselves. But I am parched with thirst and I perish. Give me quickly the cold water flowing forth from the Lake of Memory.' And of themselves they will give thee to drink of the holy spring, and thereafter among the other heroes thou shalt have lordship."

I was meditating on all of these disparate points when a picture emerged clearly for me, as if inspired by the god himself: how one might go about obtaining a dream-oracle from Hermes Khthonios.

Part II: The procedure

To begin with, you should prepare yourself through whatever form of purification you consider customary. When you feel that you are in a proper state of purity you may begin the ritual. Make sure that you will have plenty of privacy and quiet, and ideally you should perform this ritual right before you are going to turn in for the night.

You will need the following:

Candles: The precise number is up to you. One should suffice, but some people like to have more. The numbers 4 and 8 are considered especially sacred to Hermes, so you might consider setting up that many.

Incense: Choose a scent appropriate to the occasion. You may go with any of the ones listed here or use modern scents connected with sleep and dreaming, such as valerian, bay, ambergris, gaba, passion flower, lavendar, hibiscus, etc. The Orphic hymn for Sleep recommends poppy.

Two glasses of cool water: Ideally you should have two completely distinct glasses, perhaps one black or grey and one white or blue, or in some other way differentiated. Although it’s not necessary, you can inscribe the different glasses so that one reads Lethe and the other Mnemosyne (perhaps in Greek characters). It’s best if you can use spring water, but it’s fine if it comes from the tap, just make sure that it’s very cold.

Music: This is not necessary, but music can really help set the mood for a ritual and aid the transition into altered states. Some people, however, prefer total silence during their rituals, and that’s perfectly fine. The choice of music is important. You may want to put together a mix-tape or CD of songs that either remind you of Hermes or which evoke the proper mood. Anything that is light and soothing, such as Classical or meditative music is fine. Alternately, you may wish to go with something that is dark and ambient or world, since this whole ritual draws on khthonic imagery. However, one should try to avoid anything that is potentially jarring or has lots of vocals, since this can interrupt your concentration.

A black or white cloth or pillow: While not necessary, you may wish to lay out a large black or white cloth or pillow for you to sit on during the ritual, since a black fleece was used in necromantic rites for this purpose. This can be used to demarcate sacred space, to symbolicly collect the energy of the dreams and spirits for future rituals, to add a decorative flare, or simply to provide you with something more comfortable than the floor to rest your bottom on. But as I said, it’s not necessary.

Beyond that you won’t really need anything, though you may wish to set up an image of Hermes to focus on, or include any of the other implements you regularly employ during ritual.

Set up your ritual space as you normally would. You will be sitting or lying on the ground, so whatever you use will have to be within easy reach. Lay out the cloth or pillow, and in front of that place the incense, the candle(s), the image of Hermes if you have one, and the two glasses of water. You can set these items directly on the ground, or use some sort of box or stand to place them on.

It is not necessary to perform any formal introductory ritual but if you feel like including such actions, you may do so. Light the candle(s) and incense, start the music (but kept low), and turn off all other lights and potentially distracting appliances.

Invoke Hermes’ presence through prayer. Ideally you should do so from memory or by composing something on the spot, letting the words flow out of your heart as they will, even if they are inelegant, but not everyone is comfortable with doing it that way. You can use anything that you feel is appropriate, whether an ancient piece such as one of the Orphic hymns or invocations to Hermes found in the Greek magical papyri, something you’ve written yourself, or even modern poetry or song lyrics. Whatever you choose it should include his name, possibly a list of epithets, and something about his role in sleep, dreams, death or in connection to the deceased.

Now take up the glass that you have designated as Lethe. Hold it aloft for several moments. You may say something along the lines of – though it is not necessary to actually recite the following - “O water which has been drawn from the spring of Lethe, which flows by the Cypress in the Underworld, O cool waters of oblivion, hail! Once I have tasted of you let there be no rememberence for me, let all my thoughts be washed away, let me become as one of the dead who cannot recall their sorrows and mortal worries.”

Pause for a moment, reflecting on the words that you have just spoken, and then drink all of the water from your glass. Put the glass down, and then sit quietly for several moments until you begin to feel the effects of Lethe take hold of you. Icy cold will pass through your body, numbing you. Don’t resist. Let it pass through, calming and soothing you. Relax and let your thoughts flow until they subside. Focus on your breathing, on the darkness around you, on the candle before you, on the flickering shadows cast by the flame, on the music playing in the background. Let these things take center stage in your mind, and the rest of your thoughts, especially those concerned with mundane things, fall away and disappear into the darkness. Don’t be concerned if your thoughts don’t vanish altogether. Don’t try to force them either. The point isn’t to attain a sort of Zen “No-mind” state, but rather one of complete relaxation and expansive receptivity. Once you feel calmness pervading your whole being, you will know it is time to proceed.

(What follows is merely a suggestion. If some other situation presents itself to you, or details change in your experience of the following, go with that. The gods reveal themselves to us in different ways, and we should be ever mindful of that fact.)

Close your eyes. Feel yourself descending through a subterranean passageway deep, deep into the earth. This tunnel seems to go on forever, with the earth damp and clutching at you from all sides. Yet somehow you manage to slide down through the cleft, rushing faster and faster until you think you can’t stand the pressure any longer. Then, suddenly you’re out of the darkness and in a completely different world. You’ve reached the underworld, the realm of dream. Everything is strange, surreal, the complete opposite of the way things are up above. The land here is desolate, empty. The only thing you see are the twin springs of Lethe and Mnemosyne and the white Cypress tree. You walk past. You have no need of Lethe, for you have already drunken from its waters. A road stretches out under your feet. Far to the distance a castle looms on the horizon. You follow the road, knowing that’s the way you must go. You walk a long way, and you don’t seem to be getting anywhere. The castle is still far off. Then suddenly you see a strange mound by the side of the road. It is composed of stones, each one carelessly piled atop the others, left here over the years by fellow travelers. When you reach the herm, you see that a man is standing beside it. He was there the whole time, though you couldn’t see him before. He is handsome, both young and old, with strange, strange eyes. He is carrying a long staff and on his head is a big, floppy traveler’s hat.

Address the god. Do so simultaneously in the vision and here in the material world. Hail him as the lord of sleep, the master of dreams, the guide of souls everywhere. Ask him to take you to the castle of dreams and reveal to you what is hidden during the waking hours. If you have a particular question that you’d like answered, or if you are seeking guidance in some part of your life, express that to him or otherwise just ask for a special dream.

Pay attention to what response he gives you. If it is in some way positive, proceed. If he indicates his displeasure in some way, stop and attempt the ritual at another time. Later, you may wish to perform some type of divination to get more information about why he has refused you. Once you have gotten your response, thank him and return to your body. You may do so by coming up the way you came down, by transforming yourself into a bird and flying back, imagining a door appearing and walking through it, or simply by opening your eyes.

When you have returned, take the glass that you have designated Mnemosyne. Hold it up and say words such as the following, “O waters of Mnemosyne, twin of Lethe which flows through the underworld, hail! As I drink from you fill me with remembrance, that I might be like one of the living who can recall the words and secret signs of the gods, and do not forget those things which are vitally important.” Drink the water in full so that you will be able to recall the dream that Hermes will show you upon waking, and then blow out the candle’s flame, turn off the music, and head straight to bed without doing anything else or speaking to anyone.

As soon as you wake, write down in a notebook you will keep by your bedside everything that you recall from the dream, no mater how trivial it may seem to you at the time. Afterwards, make offerings to thank Hermes for his revelation, especially of cakes and honey.