#Hermaios

[whencyclopedia]

Some new hypotheses on the problems of the Indo-Greek kingdoms

Warning: See the definitions of Greco-Bactrian and Indo-Greek Kingdoms before reading this article, otherwise the following lines could give you serious headaches! A lack of information is a common problem for historians of the Greco-Bactrian and Indo-Greek kingdoms, due to the almost-inexistence of written accounts about them. The fact that the modern political problems in the area allow looters to spread whatever remains in all directions makes things worse, as it is removing the possibility of scientific studies. Most of what we know about those kings is through numismatics. Although Greek and Roman literature speaks of about 6 Greco-Bactrian kings, coins number more than 32 kings! Knowing this, and the fact that a lot of coins are still circulating around the world without scientific study, the hypotheses and reviews of chronology for those kings are numerous, and almost every year brings new hypotheses to this really complex problem. Some unorthodox hypotheses are found in the book of Widemann from 2009 (see references), and even if a priori they seem a bit far-fetched, some parallels with other Hellenistic kingdoms and with some Indian problems make them surprisingly plausible. The principal hypotheses are detailed in the following lines:

Learn more about Some new hypotheses on the problems of the Indo-Greek kingdoms

[theoihalioistuff]

The Murder Trial of Hermes

"Anticlides, following Xanthos the Lydian, describes the gods' response to the first murder performed by one of their number: "When Hermes had killed Argos, the guardian of Io, at Zeus' behest, he was brought to trial. He was arraigned by Hera and the other gods, because he was the first god ever to be stained with death. Now when the gods were holding this trial, they were afraid of Zeus, for Hermes had acted on his orders. They wanted both to remove this stain from their presence, and to acquit the god of murder: agitated as they were, they threw their voting pebbles at Hermes, so that a pile of stones grew at his feet." (FGH 765 F 29; 140 F 19; Eust. 1809.38-43. The sources note that passers-by are required to throw an additional stone on the pile). Both ancient and modern readers treat the incident as aetiological in design: it can elucidate the term Hermaios lophos, a cairn of stones dedicated to Hermes (Schol ad. Od. 16.471), or might supply a fanciful origin for the practice of voting with pebbles at trials." Stoning and Sight: A Structural Equivalence in Greek Mythology by Deborah T. Steiner

I wonder what Hera felt when she was tossing the stone (and if she was aiming at Hermes' head)

[paganimagevault]

Hestia - Goddess of the Hearth by Markus Stadlober 2019

"Hestia and Hermes: the Greek imagination of motion and place You live among men's and women's beautiful dwelling places On the foot of the big statue of Zeus in Olympia, Phydias represented the twelve Olympian Gods. Between Helios, the sun and Selene, the moon, he arranged them in six couples: Zeus-Hera, Poseidon Amphitrita, Hephaistos-Charis, Apollo-Artemis, Aphrodite-Eros and Hermes-Hestia [Pausanias, Descriptions of Greece 5.11.8]. Hestia and Hermes are not husband and woman, nor brother and sister, nor mother and son either. They are neighbors, or better: friends. Where Hermes loiters is Hestia never far. Where Hestia stays, Hermes can appear at any moment. In its polarity, the couple Hestia-Hermes expresses the tension which is proper to the archaic representation of space. Space needs a center, a fix point from which directions and orientations can be defined. But space is also the locus of motion, and that implies the possibility of transitions, of passage from any point to any other. Hestia and Hermes belong to very archaic, pre-Hellenistic representations. Hestia is the hearth. In modern Greek, istia still means the hearth or the household. The name Hermes comes from herma(x), hermaion or hermaios lophos, heap of stone. Before he became an Olympian God, Hermes was the personification of lithoboly, the gesture of throwing stones on tombs. He was the heap of stone or the wooden pole on a grave, but also the phallos. Hermes unites death and fertility in one figure. Hestia and Hermes, personifications of the hearth and of the protecting grave are the Gods of the domestic domain. They are also the symbols of the gestures of women and men and of their interplay. Through that interplay, the house becomes a unique place in the world, a topos in a cosmos. Hestia and Hermes allow us a glance into Greek domesticity. In their interplay, we can understand something of the Greek household and its works and of hospitality. "You live both on the superficies of the soil, in the beautiful dwellings places of men and women, and you are filled with mutual philía" said a homeric hymn. Hestia and Hermes are the epichthonian Gods, the Gods of the dwelled soil. They are everywhere where people make fire, trace limits, build walls and a roof over their heads. Together, they are the Gods of orientation and of the tracing of limits. (Jean-Pierre Vernant, "Hestia - Hermès. Sur l'expression religieuse de l'espace et du mouvement chez les Grecs:, in Jean-Pierre Vernant, Mythe et pensée chez las Grecs. Étude de psychologie historique, 2 vol., Paris, 1974, pp. 155 - 201. 2)

Hestia sits in the middle. She stands still, but she is ubiquitous. Hermes, the quick one, can never be caught, like mercury. He never appears where he is expected and reigns over the space of travellers. Hestia embodies the gestures of settling down, of enclosing and of keeping. Hermes manifests the gestures of opening, trespassing, and speaks of mobility and of the encounter with the other. He is the God of transitions . He keeps guard on doors and limits, the entrance of cities as well as crossways and has for this reason many heads: Hermes trikephalos, tretrakephalos. Since graves are doors to the underworld, he is in necropoles and cemeteries. He accompanies the souls of the dead to the Hades: Hermes psychagogos, psychopompos. He is the protector of thieves, but he also protects houses from thieves. He is the messenger between Gods and humans: Hermes angelos. All those different aspects of Hermes's activity become only coherent in relation to Hestia's. Hermes makes mobile, Hestia centers. Hestia's place is the hearth, whose deeply rooted stone is a symbol of constancy. Hermes's place is near the door, that he protects from his companions the thieves: Hermes pyloros. Hermes's characteristics and activities are the asymmetrical complements of what Hestia is and does. (Arnold van Gennep, Les rites de passage: étude systématique des rites, Paris: 1909.)

Asymmetrical complementarity At every step of our analysis, we have acknowledged a polarity, or better an asymmetrical complementarity between constancy and change, center and periphery, the closed and the open, the interior and the exterior. That complementarity shapes all spaces, as well as the condition of their inoccupants. We are introduced into a world where by telling me which space you occupy and how, you tell me who you are. Neither term of the polarity can be understood alone, but always only in complement to the other. The tension between these two poles mirrors itself even in the definition of everyone of the terms: there is a Hestia in Hermes, a Hermes in Hestia. As we have already seen with the paradox of hospitality. Hermes's activities can always be interpreted in a hestian light, and vice-versa. In this hestian light, activities like bartering, buying and selling, which are Hermes's prerogatives can be seen as extensions of the logic of gift, over which Hestia reigns. Inversely, Hestia reigns over keeping activities in the house. In Hermes's light, these activities look like an accumulation, an interpretation who became widespread in classical times, where the granaries of the polis, managed by men, were called the Hestia Koinê. So Xenophon compared Hestia with the bee queen, "that stays in the middle of the beehive and sees that honey be well kept". He gives the cells of the beehive the same name that was given to the chambers in which precious goods were kept: thalamoi. As Hestia Koinê, Hestia becomes the symbol of the accumulation power of the city and of the union of their inhabitants around their granaries.

Hestia and Hermes in Greek philosophy Plato gives us a striking example of the absorption of Hermes by Hestia. Hermes is, you remember, the stone heap, the wooden pole on graves. As such, he personifies the central pole of a house, the stem of the big tree in the house patio or the phallos. Hestia is the stone of the hearth, that roots the bouse into the soil, but also the column of smoke that relates the infraworld with the sky. Plato lets the two figures merge into one. Hestia is for him the axis of the world. He plays with etymologicaly not quite founded - homonimities, allowing himself to compare Hestia with the pillar (histiê), the mast of a ship (istós), the woman at the loom, whom he called histia. In Republic, he compares Hestia with the spinning Goddess Anankê, who sits at the center of the universe and whose spindle's motion regulates the revolution of the heavenly spheres. Anankê also means necessity, or the erected phallus. Plato even invents two poetic etymologies for Hestia: ousia, the essence, and hosia, motion."

-Jean Robert, Hestia and Hermes: the Greek imagination of motion and place

[deathlessathanasia]

“The case for an early Themis cult in Thessaly rests largely on the appearance of Themistios as a month-name in a number of towns, mostly attested by inscriptions recording manumissions. One such list from Metropolis provides us with four local month-names, Thuos, Hermaios, Itonios and Themistios, while the more recently discovered manumission list from Skotussa gives further names and some indication of their order. That the name is peculiarly Thessalian is suggested by an arbitration record from Kerkyra, dated to 182 BC, which refers to 'the month Themistios, as the Thessalians (call it)'. None of these is dated before the second century BC, but such month-names are generally held to be of some antiquity, and related to festivals celebrated therein. Given the difficulties of interpretation presented by even the Attic calendar, about which we are relatively well informed,  the Thessalian Themistios can only cautiously be taken as evidence for the early worship of Themis, but further evidence of Themis' important position in the Thessalian pantheon is provided by the unusual altar from Pherai dedicated to six goddesses. Block A has five pointed half-stelai in relief, each with three inscribed names, the upper two partly erased (the names of line 2 written retrograde): Histia Demeter Enodia Aphrodite Athene Themis Themis Aphrodite Athene Enodia Demeter Histia Themis Aphrodite Athene Enodia Demeter Histia This may have been part of a larger construction, or half of a pair of monuments, honouring the Twelve Gods, with images of the goddesses resting above the inscribed block. A mid-fourth-century date is suggested by the type of hook clamps and letter forms used, with subsequent damage and repair no later than the early third century. While Hestia, Demeter, Aphrodite and Athene are quite regular members of the set of six major Olympian goddesses, Enodia and Themis seem to be peculiar to Thessaly. Miller sees Enodia as fairly straightforwardly taking the place of Artemis, since both are associated with Hekate, and there is plenty of archaeological and iconographic evidence for Enodia's cult in Thessaly, which seems to have been observed at Pherai from at least the eighth century before becoming more widespread. The case for Themis as replacement for Hera is perhaps less obvious, but, as Miller points out, both are consorts of Zeus, and such a substitution would go some way towards explaining the lack of evidence for Hera's cult in Thessaly before the Roman period.

In addition to the month-name Themistios, a number of personal names derived from Themis may also suggest that the goddess was important in the region: Pasithemis, Themistion, Themison, Themistokles and Themistogenes are all attested in Thessalian inscriptions, though most are hellenistic in date. Actual dedications to Themis in Thessaly are in short supply, and only one has any claim to be archaic. This is from Phalanna, recording a dedication by a woman called Orestaia to Themissta, its tentative dating resting on the archaic forms of the letters a and o, though this need not make it any earlier than about 475 BC. However, that at least one Thessalian sanctuary of Them is had sufficient funds to require public management in the second century BC, is attested by a lead tablet from Dodona recording an enquiry of the oracle of Zeus by the people of Mondaia: Of Zeus Naios and Dione the city of the Mondaiatai enquires concerning the money of Themis if it is permissible and better to lend it out for Themis. Also in Thessaly, according to Strabo, in the region of Thessaliotis, is 'Ichnai, where Ichnaian Themis is honoured' (9.5.14). Other sources, though, locate the town in Macedonia: Herodotos (7.123) places it near Pella, and Hesychios (s.v. Ichnaien choran) speaks of an oracle of Apollo at Macedonian Ichnai, where 'Ichnaian Themis is honoured'. Stephanus Byzantius (s.v. Ichnai) explains the epithet as acquired when Themis was pursued by Zeus: not only was she overtaken at Ichnai, but ichnos itself means 'tracks'. Farnell comments pithily, 'we must suppose that the people imagined him pursuing a real corporeal goddess, and not the abstract idea of righteousness', but it seems quite likely that the grammarian has invented the story of a pursuit to provide a more interesting etymology for what is probably just a topographical epithet.

Our only possible material evidence for Themis in Macedonia is a black-glaze skyphos of the mid-fifth century with the inscription Themidos under the foot, though a cup 'of/belonging to /order' need not necessarily relate to a cult of the personification. An even more forced etymology places Themis in Epiros, in the Suda's entry for Boucheta (s.v.): 'This is a city in Epiros, which Philochoros says was so called because Themis came there riding on an ox (epi boos ochoumenen) during Deukalion's flood.'

For Boiotia our only datable testimonium is a fourth-century inscription from Thespiai naming Alexis, daughter of Xenophilos, as a priestess of Themis. Pausanias mentions a temple of Themis at Tanagra, near the theatre and sanctuary of Dionysos (9.22.1), and a sanctuary of Themis with 'a white stone statue' at Thebes, near sanctuaries of the Fates and Zeus Agoraios ('of the market-place', 9.25.4). Themis' proximity to Zeus Agoraios may be fortuitous here, but an association with the market-place can certainly be seen on Rhodes in a fourth-century inscription on a statue base from Lindos, dedicated by Erasmios, son of Erasmios, the Krinian after being in office as agoranomos 'to Zeus Agoraios, the Themides and Hermes'. Some idea of fair trading may also inform two references in Pindar which associate Themis closely with Zeus Xenios (of Hospitality): in the context of religious celebrations on Tenedos 'Themis is honoured at the never-ending feasts of Zeus, god of hospitality' (N. 11.8-9), and again on Aigina 'saviour Themis, enthroned beside Zeus Xenios, is honoured more than among all other men' (O. 8.21-3). The context of the Aigina quote indicates that Themis here represents straight dealing in commerce, and Pindar praises the just dealings of the Aiginetans elsewhere, though this is hardly conclusive proof of an Aiginetan cult of Themis. An association with the agora, recalling Themis' Homeric role, is assumed by Hesychios' entry for 'Themis Agoraia: of the Assembly'. Plural Themides are also attested by Pausanias at Troizen in the Argolid, where an altar 'they say' was dedicated by the mythical king Pittheus (2.31.8).”

 - Worshipping Virtues: Personification and the Divine in Ancient Greece by Emma Stafford 

[noctivague]

30 Days of Hermes

Day 11 - Festivals, Days, and Times Sacred to this Deity

There aren’t many festivals (that we know of at least) dedicated to him, but there is the Hermaia !

The Hermaia was a festival celebrated in various places of Greece and seemed to be a pretty important part of the life of the ancients, even though we don’t know much about them, where the god was honored as a patron of sport and gymnastics, often alongside Heracles. The festival seems to have happened in autumn. 

In Athens, young men and boys participating would dress up, make sacrifices and have games and torch races together. 

“Plato, Lysis 203a & 206d (trans. Lamb) (Greek philosopher C4th B.C.) : "I was making my way from the Academy straight to the Lykeion (Lyceum), by the road outside the town wall . . . and they [at the Lykeion gymnasium] are keeping the Hermaia (Festival of Hermes), so that the youths and boys are all mingled together . . . I took Ktesippos with me into the wrestling school, and the others came after us. When we got inside, we found that the boys had performed the sacrifice in the place and, as the ceremonial business was now almost over, they were all playing at knuckle-bones and wearing their finest attire." [N.B. The festival of Hermes, who was specially honored in wrestling schools.]”

quote from theoi.com 

In Tanagra in Boetia, a young man would carry a ram over his shoulders (which I wrote about already, see his epithet Kriophoros, Ram Bearer).

In Crete in Kydonia, the festival was similar to the roman Saturnalia, as the social order was reversed and slaves would enjoy a day of freedom while the masters waited on them.

Other places where the Hermaia was held: Delos, Teos, Pellene, Laconia, in Argos (during the month Hermaios), Pergamon, Thrace, Odessos.

Apart from that, the number four is sacred to him, so you can build something around that as well, for example by dedicating the fourth day of the month to him. 

Also you can check out Mercuralia if you synch Hermes and Mercury.

[verdantlyviolet]

My Personal Argive Calendar

I must stress that this is not a definitive calendar for ancient Argos. The very order of the months is in dispute, majority of the festivals are only known by name and often the season to celebrate is uncertain, and almost none of them have confirmed dates or are using dates based on other Doric calendars.

The below is my own research and what I have decided to use as my personal calendar.

I am basing the Argos months on the below proposed order, as per The Calendar on the Antikythera Mechanism and the Corinthian Family of Calendars.

Agyeios • Metageitnion • Summer Karneios • Boedromion • Autumn Erithaieos • Pyanopsion • Autumn Hermaios • Maimakterion • Autumn Gamos • Poseideon • Winter Teleos • Gamelion • Winter Arneios • Anthesterion • Winter Artamitios • Elaphebolion • Spring Agrianios • Mounichion • Spring Amyklaios • Thargelion • Spring Panamos • Skirophorion • Summer Apellaios • Hekatombaion • Summer

A breakdown of the festivals celebrated per month, linked to any posts previously made with a description:

Agyeios 🎉

Eiresione dedication • 1st Heraia • Hekatombaia every 4 years

Karneios 🐏

Karneia • 7th-15th

Eritheios 🪓

[ none yet ]

Hermaios 🧣

Hybristica • 1st Bathing of Athena • 3rd

Gamos 🌊

Sacrifice to Poseidon Prosklystios • 8th Kanathia • 27th

Teleos 🐄

Theogamia • 27th Sacrifice to Phoroneus

Arneios 🐑

Arneis • 7th-9th

Artamitios 🐻

Artemisia • 6th

Agrianios 💐

Agriania Anthesphoria • 3 days near 15th Sthenia • [ date of annual axemen competition ]

Amyklaios 🍻

Hyakinthia • 12th-14th

Panamos ⚖️

Lynkeia • 4th Aphrodisia • 15th Dioskouria • [ during two weeks prior to summer solstice ] Sacrifice to Zeus Nemeios • Nemean Games every 4 years

Apellaios 🪢

Apellai • 3 days

This will be updated periodically based on new research or changes/additions to my practice.

[oracularodyssey]

“Hestia and Hermes belong to very archaic, pre-Hellenistic representations. Hestia is the hearth. In modern Greek, istia still means the hearth or the household. The name Hermes comes from herma, hermaion or hermaios lophos, heap of stone. Before he became an Olympian god, Hermes was the personification of lithoboly, the gesture of throwing stones on tombs. He was the heap of stone or the wooden pole on a grave, but also the phallos. Hermes unites death and fertility in one figure.“

— Hestia and Hermes: The Greek Imagination of Motion and Space, Jean Robert 

[thechosenferret]

Even Voldy Ships It: Part 1

Inspired off a conversation between @depressed_but_functional (who also wrote most of the first paragraph) Also warning, this Voldy has turned into the one from avpm.

Voldemort woke up in the middle of the night to a strange feeling of warmth and happiness before a wave of nausea flew over him just like every morning. His dream came washing over him, making him wish he could forget what he saw. Voldy could never see Draco in the same way again, but that didn’t stop the dark lord from shipping his enemy with one of his newest death eaters, thanks to seeing Harry’s life in his stupid dreams. For the first time since it started, he wished he couldn’t see what Harry saw every night.

This dream was like all the others, it was always Harry thinking about Draco, talking to Draco, or talking to other people about Draco. It’s like all he ever thinks about is that Malfoy, and Voldemort was getting really fed up with it. He would go to bed and have to hear about Draco most of the night, then wake up and hear about Harry almost all day from Draco. Merlin, can’t they just kill the boy who lived already.

Well, he wasn’t going to stand hearing about those two all day. At first, he thought he could just kill Harry and be done with it, after all, that has been his mission for most of Harry's life. On the other hand, Draco would be mad at him, and he hated people being mad at him.

He sighed before calling Draco in to see the progress of his task to get Dumbledore out of the picture, after all, the boy needs to be ready when he gets on the train tomorrow.

There was a single knock at the door before it creaked open to show Draco standing at the entrance, fidgeting with his left sleeve. He could slightly see the dark outline of the snake beneath the white shirt.

“Come in, boy,” He growled, trying to look intimidating as he pushed the dream out of his head, “We need to talk.” He motioned for the seat in the center of the room, right in front of the desk he was sitting at. Draco glanced at Nagini who was still asleep in the corner, before tensing up more, if that was even possible.

“So, I have another crucial thing for you to do this year..” He paused for dramatic effect, it was always fun to watch their facial expressions change before they hear what they have to do. Some were excited, some were terrified, Draco, however, tried to look as calm as possible, something that he needed to work on. “It’s about that pesky Harry Potter.”

Ah, there it was, the little smile that showed itself for a fraction of a second at the mention of his name, soon to be replaced by pure scared expression before he tried to hide it under a relaxed look. Merlin, those boys really are as unobservant as they seem.

“Tomorrow when you arrive at Hogwarts, I need you to talk to him more, get close to him.” He sighed, holding his head in his hands. The boy clearly didn’t understand him whatsoever, “You know, like talk more, figure out what his favorite food is, how he likes his eggs, things like that.”

From what Voldemort could see in the darkroom, Draco’s face started to turn to a bright shade of red. “Sir, um, how is that useful information to you.”

“Don’t question me,” he glared, almost laughing at Draco’s petrified expression, “Go get ready for tomorrow. You have some work to do.”

Draco practically ran out the door at the opportunity, only to be stopped at the door by Volde’s voice. “Oh, and at some point, I would love to meet your soon-to-be new friend.”

The blond simply shook his head yes and left as fast as possible, obviously frightened for his new mission.

There, that should stop those two from being too shy to speak to each other, Voldemort thought, before heading back to sleep.

_________

Days later after Draco left for Hogwarts, he thought Harry would stop thinking about him so much, but it only got worse. From what he heard so far, it didn’t even sound like Draco tried to have a non-violent talk with the boy yet. The only good thing to happen yet is that at least now he didn’t have to hear Draco talking about the boy who lived all day. It was so irritating how oblivious those two were.

Finally, it started to get so horrible that he decided to do something he never thought he would do. Ask the stupid Weasley boy and mudblood for help. He almost got sick at the idea, but it had to be done. He sat down at his desk with a piece of parchment and quill. Dipping the quill into some ink, he started to write.

Dear Ron and Hermaioe Hermaine Hermione,

Make your little golden boy and the ferret realize they get together.

From

Perfect, he thought, and with no way they can trace it back to me. He stared at it for a second before scribbling down a please at the bottom of the page, folding it up, and calling up Narcissa. Within seconds, she appeared at the door.  

“Send this to Draco immediately. Tell him to deliver it to Harry’s friends, but make sure Harry Potter never reads it.” He reached out his hand with the paper. “And don���t let anyone but Harry’s two friends read it, I’ll know.” She walked over carefully before grabbing the piece of paper and heading to send her owl off.

With that out of the way, Voldemort happily went to interrogate a few fellows.

[nbjgallery]

BAKTRIA, Indo-Greek Kingdom. Hermaios Soter. Circa 105-90 BC. Silver Tetradrachm. NBJ E-Auction 3, Lot 70. https://www.vauctions.com/APViewItem.asp?ID=64780 https://www.instagram.com/p/CVF6uy9vQL9/?utm_medium=tumblr

[worldhistoryfacts]

First century BCE coin that originated in modern day Afghanistan or Pakistan, found in Hampshire, England. This coin, likely showing the king Hermaios, a Greek king ruling over one of the kingdoms descended from Alexander the Great’s empire, shows the extent of global trade networks at the height of the Roman Empire.

[christophermasonnewyork]

Kylix with a Hetaira (elite prostitute) attributed to the Hermaios Painter, The Gilbert Collection at #salonartanddesign fair at @parkavearmory #greeklove #attic #ecstatic #upyours #whatadish #bizarreobsessionwithorange🍊 (at Park Avenue Armory) https://www.instagram.com/p/B4-9tZsHorC/?igshid=142b2rzkbsxto

[saraneumayer]

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

See it here here: https://www.ebay.com/itm/HERMAIOS-Baktria-Ancient-INDO-Greek-80BC-Silver-Tetyadrachm-Coin-NGC-MS-i72863/232967692926?hash=item363df4e27e:g:fpUAAOSwS1VbxRBz

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HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863 was first seen on The Blog About Historical Ancient Coins

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[natebeaurepaire]

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

See it here here: https://www.ebay.com/itm/HERMAIOS-Baktria-Ancient-INDO-Greek-80BC-Silver-Tetyadrachm-Coin-NGC-MS-i72863/232967692926?hash=item363df4e27e:g:fpUAAOSwS1VbxRBz

eBay Store: http://stores.ebay.com/Authentic-Ancient-Greek-Roman-Coins

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Educational Videos about ancient coin collecting and investing here: https://www.youtube.com/playlist?list=PL3dOqeLcLHYna6jl4_W5brq7ydWkewBdv

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Articles and Videos about ancient coins

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POST BY: Mr. Ilya Zlobin, world-renowned expert numismatist, enthusiast, author and dealer of authentic ancient Greek, ancient Roman, ancient Byzantine, biblical world coins & more.

https://www.youtube.com/watch?v=_OghpYB823Q&list=PL3dOqeLcLHYna6jl4_W5brq7ydWkewBdv

October 15, 2018 at 06:14PM

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863 is courtesy of AncientGreekRomanCoins.com

from Ancient Greek Roman Coins - Feed http://www.ancientgreekromancoins.com/2018/10/15/hermaios-baktria-ancient-indo-greek-80bc-silver-tetyadrachm-coin-ngc-ms-i72863-3/ via http://www.ancientgreekromancoins.com from Ragegold Ancientcointrader https://raregoldancientcointrader.tumblr.com/post/179092465690 via https://raregoldancientcointrader.tumblr.com/

[brockrentoul]

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

See it here here: https://www.ebay.com/itm/HERMAIOS-Baktria-Ancient-INDO-Greek-80BC-Silver-Tetyadrachm-Coin-NGC-MS-i72863/232967692926?hash=item363df4e27e:g:fpUAAOSwS1VbxRBz

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October 15, 2018 at 01:14PM from Ancient Coin Investing and Collecting www.trustedcoins.com - Feed http://www.ancientcoininvesting.com/2018/10/15/hermaios-baktria-ancient-indo-greek-80bc-silver-tetyadrachm-coin-ngc-ms-i72863-3/ via http://www.ancientcoininvesting.com from Fastchariot Rareancientcoins https://fastchariotcoins.tumblr.com/post/179092285910 via https://fastchariotcoins.tumblr.com/

[dominictauchert]

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

Item just listed on eBay here: https://www.ebay.com/itm/HERMAIOS-Baktria-Ancient-INDO-Greek-80BC-Silver-Tetyadrachm-Coin-NGC-MS-i72863/232967692926?hash=item363df4e27e:g:fpUAAOSwS1VbxRBz

October 15, 2018 at 12:14PM

https://emmatinline.wordpress.com/2018/10/15/hermaios-baktria-ancient-indo-greek-80bc-silver-tetyadrachm-coin-ngc-ms-i72863/

from WordPress https://dominictauchertblog.wordpress.com/2018/10/15/hermaios-baktria-ancient-indo-greek-80bc-silver-tetyadrachm-coin-ngc-ms-i72863/

[raregoldancientcointrader]

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863

See it here here: https://www.ebay.com/itm/HERMAIOS-Baktria-Ancient-INDO-Greek-80BC-Silver-Tetyadrachm-Coin-NGC-MS-i72863/232967692926?hash=item363df4e27e:g:fpUAAOSwS1VbxRBz

eBay Store: http://stores.ebay.com/Authentic-Ancient-Greek-Roman-Coins

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Educational Videos about ancient coin collecting and investing here: https://www.youtube.com/playlist?list=PL3dOqeLcLHYna6jl4_W5brq7ydWkewBdv

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Every Item Comes with a Lifetime Guarantee of Authenticity and Individually Numbered Certificate of Authenticity

Own a piece of history today, guaranteed!

POST BY: Mr. Ilya Zlobin, world-renowned expert numismatist, enthusiast, author and dealer of authentic ancient Greek, ancient Roman, ancient Byzantine, biblical world coins & more.

https://www.youtube.com/watch?v=_OghpYB823Q&list=PL3dOqeLcLHYna6jl4_W5brq7ydWkewBdv

October 15, 2018 at 06:14PM

HERMAIOS Baktria Ancient INDO Greek 80BC Silver Tetyadrachm Coin NGC MS i72863 was originally seen on http://ancientgreekromancoins.com

from Ancient Greek Roman Coins - Feed http://www.ancientgreekromancoins.com/2018/10/15/hermaios-baktria-ancient-indo-greek-80bc-silver-tetyadrachm-coin-ngc-ms-i72863-2/ via http://www.ancientgreekromancoins.com