Item Tag: Vintage

INCLUDES Pendant and snake chain necklace in a black velvet jewelry bag. You can also purchase just the pendant alone to hang on your own cord or chain. MEASUREMENTS The pendant measures about .681″ tall x .394″ across x .047″ thick (appx 17.3mm x 10mm x 1.2mm) The necklace chain is offered in your choice of length from 16″ to 36″ (40cm to 92cm) MATERIALS The pendant is an antiqued silver zinc alloy casting. The necklace chain and all its components are made of pure 304 Stainless steel. Stainless steel is non-tarnishing, hypo-allergenic, shiny, strong and durable. You can sleep, swim or shower in it! IN ASTROLOGY Mercury is the ruling planet of Gemini and is exalted in Virgo and Aquarius. In classical Roman mythology, Mercury is the messenger of the gods, noted for his speed and swiftness. Echoing this, the scorching, airless world Mercury circles the Sun on the fastest orbit of any planet. Mercury takes only 88 days to orbit the Sun, spending about 7.33 days in each sign of the zodiac. Mercury is so close to the Sun that only a brief period exists after the Sun has set where it can be seen with the naked eye, before following the Sun beyond the horizon. Astrologically speaking, Mercury represents the principles of communication, mentality, thinking patterns, rationality and reasoning, and adaptability and variability. Mercury governs schooling and education, the immediate environment of neighbors, siblings and cousins, transport over short distances, messages and forms of communication such as post, email and telephone, newspapers, journalism and writing, information gathering skills and physical dexterity. The 1st-century poet Marcus Manilius described Mercury as an inconstant, vivacious and curious planet. The planet Mercury In medicine, Mercury is associated with the nervous system, the brain, the respiratory system, the thyroid and the sense organs. It is traditionally held to be essentially cold and dry, according to its placement in the zodiac and in any aspects to other planets. In modern astrology, Mercury is regarded as the ruler of the third house; traditionally, it had the joy in the eleventh house. Mercury is the messenger of the gods in mythology. It is the planet of day-to-day expression and relationships. Mercury’s action is to take things apart and put them back together again. It is an opportunistic planet, decidedly unemotional and curious. Mercury rules over Wednesday. In Romance languages, the word for Wednesday is often similar to Mercury (miercuri in Romanian, mercredi in French, miercoles in Spanish and mercoledì in Italian). Dante Alighieri associated Mercury with the liberal art of dialectic. In Chinese astrology Mercury represents Water, the fourth element, therefore symbolizing communication, intelligence, and elegance. IN ASTRONOMY Mercury is the smallest and innermost planet in the Solar System. Its orbit around the Sun takes 87.97 days, the shortest of all the planets in the Solar System. It is named after the Roman deity Mercury, the messenger of the gods. Like Venus, Mercury orbits the Sun within Earth’s orbit as an inferior planet, and its apparent distance from the Sun as viewed from Earth never exceeds 28°. This proximity to the Sun means the planet can only be seen near the western horizon after sunset or eastern horizon before sunrise, usually in twilight. At this time, it may appear as a bright star-like object, but is often far more difficult to observe than Venus. The planet telescopically displays the complete range of phases, similar to Venus and the Moon, as it moves in its inner orbit relative to Earth, which recurs over its synodic period of approximately 116 days. Mercury rotates in a way that is unique in the Solar System. It is tidally locked with the Sun in a 3:2 spin–orbit resonance, meaning that relative to the fixed stars, it rotates on its axis exactly three times for every two revolutions it makes around the Sun. As seen from the Sun, in a frame of reference that rotates with the orbital motion, it appears to rotate only once every two Mercurian years. An observer on Mercury would therefore see only one day every two Mercurian years. Mercury’s axis has the smallest tilt of any of the Solar System’s planets. Its orbital eccentricity is the largest of all known planets in the Solar System; at perihelion, Mercury’s distance from the Sun is only about two-thirds (or 66%) of its distance at aphelion. Mercury’s surface appears heavily cratered and is similar in appearance to the Moon’s, indicating that it has been geologically inactive for billions of years. Having almost no atmosphere to retain heat, it has surface temperatures that vary diurnally more than on any other planet in the Solar System, ranging from 100 K (-173 °C; -280 °F) at night to 700 K (427 °C; 800 °F) during the day across the equatorial regions. The polar regions are constantly below 180 K (-93 °C; -136 °F). The planet has no known natural satellites. IN MYTHOLOGY Mercury (Latin: Mercurius) is a major god in Roman religion and mythology, being one of the 12 Dii Consentes within the ancient Roman pantheon. He is the god of financial gain, commerce, eloquence, messages, communication (including divination), travelers, boundaries, luck, trickery and thieves; he also serves as the guide of souls to the underworld. He was considered the son of Maia, who was a daughter of the Titan Atlas, and Jupiter in Roman mythology. His name is possibly related to the Latin word merx (“merchandise”; cf. merchant, commerce, etc.), mercari (to trade), and merces (wages); another possible connection is the Proto-Indo-European root merg- for “boundary, border” (cf. Old English “mearc”, Old Norse “mark” and Latin “margo”) and Greek (by analogy of Arcturus), as the “keeper of boundaries,” referring to his role as bridge between the upper and lower worlds. In his earliest forms, he appears to have been related to the Etruscan deity Turms; both gods share characteristics with the Greek god Hermes. He is often depicted holding the caduceus in his left hand. Similar to his Greek equivalent Hermes, he was awarded the caduceus by Apollo who handed him a magic wand, which later turned into the caduceus. Mercury did not appear among the numinous di indigetes of early Roman religion. Rather, he subsumed the earlier Dei Lucrii as Roman religion was syncretized with Greek religion during the time of the Roman Republic, starting around the 4th century BC. His cult was introduced also by influence of etruscan religion in which Turms had similar characteristics. From the beginning, Mercury had essentially the same aspects as Hermes, wearing winged shoes (talaria) and a winged hat (petasos), and carrying the caduceus, a herald’s staff with two entwined snakes that was Apollo’s gift to Hermes. He was often accompanied by a cockerel, herald of the new day, a ram or goat, symbolizing fertility, and a tortoise, referring to Mercury’s legendary invention of the lyre from a tortoise shell. Hendrik Goltzius: Mercury, with his symbols Like Hermes, he was also a god of messages, eloquence and of trade, particularly of the grain trade. He was the patron of travelers and the god of thievery as well. Mercury was also considered a god of abundance and commercial success, particularly in Gaul, where he was said to have been particularly revered. He was also, like Hermes, the Romans’ psychopomp, leading newly deceased souls to the afterlife. Additionally, Ovid wrote that Mercury carried Morpheus’ dreams from the valley of Somnus to sleeping humans. Archeological evidence from Pompeii suggests that Mercury was among the most popular of Roman gods. The god of commerce was depicted on two early bronze coins of the Roman Republic, the Sextans and the Semuncia. When they described the gods of Celtic and Germanic tribes, rather than considering them separate deities, the Romans interpreted them as local manifestations or aspects of their own gods, a cultural trait called the interpretatio Romana. Mercury, in particular, was reported as becoming extremely popular among the nations the Roman Empire conquered; Julius Caesar wrote of Mercury being the most popular god in Britain and Gaul, regarded as the inventor of all the arts. This is probably because, in the Roman syncretism, Mercury was equated with the Celtic god Lugus, and in this aspect was commonly accompanied by the Celtic goddess Rosmerta. Although Lugus may originally have been a deity of light or the sun (though this is disputed), similar to the Roman Apollo, his importance as a god of trade made him more comparable to Mercury, and Apollo was instead equated with the Celtic deity Belenus. Romans associated Mercury with the Germanic god Wotan, by interpretatio Romana; 1st-century Roman writer Tacitus identifies him as the chief god of the Germanic peoples. Mercury is known to the Romans as Mercurius and occasionally in earlier writings as Merqurius, Mirqurios or Mircurios, had a number of epithets representing different aspects or roles, or representing syncretisms with non-Roman deities. The most common and significant of these epithets included the following: Mercurius Artaios, a syncretism of Mercury with the Celtic god Artaios, a deity of bears and hunting who was worshiped at Beaucroissant, France. Mercurius Arvernus, a syncretism of the Celtic Arvernus with Mercury. Arvernus was worshiped in the Rhineland, possibly as a particular deity of the Arverni tribe, though no dedications to Mercurius Arvernus occur in their territory in the Auvergne region of central France. Mercurius Cimbrianus, a syncretism of Mercury with a god of the Cimbri sometimes thought to represent Odin. Mercurius Cissonius, a combination of Mercury with the Celtic god Cissonius, who is written of in the area spanning from Cologne, Germany to Saintes, France. Mercurius Esibraeus, a syncretism of the Iberian deity Esibraeus with the Roman deity Mercury. Esibraeus is mentioned only in an inscription found at Medelim, Portugal, and is possibly the same deity as Banda Isibraiegus, who is invoked in an inscription from the nearby village of Bemposta. Mercurius Gebrinius, a syncretism of Mercury with the Celtic or Germanic Gebrinius, known from an inscription on an altar in Bonn, Germany. Mercurius Moccus, from a Celtic god, Moccus, who was equated with Mercury, known from evidence at Langres, France. The name Moccus (“pig”) implies that this deity was connected to boar-hunting. Mercurius Sobrius (“Mercury the Teetotaler”), a syncretism of Mercury with a Carthaginian god of commerce. Mercurius Visucius, a syncretism of the Celtic god Visucius with the Roman god Mercury, attested in an inscription from Stuttgart, Germany. Visucius was worshiped primarily in the frontier area of the empire in Gaul and Germany. Although he was primarily associated with Mercury, Visucius was also sometimes linked to the Roman god Mars, as a dedicatory inscription to “Mars Visucius” and Visucia, Visicius’ female counterpart, was found in Gaul. Mercury’s temple in Rome was situated in the Circus Maximus, between the Aventine and Palatine hills, and was built in 495 BC. That year saw disturbances at Rome between the patrician senators and the plebeians, which led to a secession of the plebs in the following year. At the completion of its construction, a dispute emerged between the consuls Appius Claudius Sabinus Regillensis and Publius Servilius Priscus Structus as to which of them should have the honour of dedicating the temple. The senate referred the decision to the popular assembly, and also decreed that whichever was chosen should also exercise additional duties, including presiding over the markets, establish a merchants’ guild, and exercising the functions of the pontifex maximus. The people, because of the ongoing public discord, and in order to spite the senate and the consuls, instead awarded the honour of dedicating the temple to the senior military officer of one of the legions named Marcus Laetorius. The senate and the consuls, in particular the conservative Appius, were outraged at this decision, and it inflamed the ongoing situation. The dedication occurred on 15 May, 495 BC. The temple was regarded as a fitting place to worship a swift god of trade and travel, since it was a major center of commerce as well as a racetrack. Since it stood between the plebeian stronghold on the Aventine and the patrician center on the Palatine, it also emphasized the role of Mercury as a mediator. Because Mercury was not one of the early deities surviving from the Roman Kingdom, he was not assigned a flamen (“priest”), but he did have his own major festival, on 15 May, the Mercuralia. During the Mercuralia, merchants sprinkled water from his sacred well near the Porta Capena on their he