 Still what was key for Baier's puzzlement is the fact, as she observes, that the complaints are not indeed offered to Hermes [Mercury]. The point is duly repeated in the literature on the theme (including unattributed appropriations of Baier's argument)27 but, hermeneutically speaking, as it were, any communication prior to entering the boat would perforce be via Hermes for whomsoever one might be meaning to address hoping for intercession, given Hermes as ψυχοπομπός but also just because the Kataplous is a Lucianic dialogue. Addresses to "lady Clotho," one of the three sisters of destiny, are in this sense and just in this particular context not less addressed to Hermes and Charon. Nor are these the only personages in the dialogue which is why Mycillus can chime in on just the same points as Hermes is the collector of souls, and it is this that Dürer's 1514 Allegory of Eloquence no less illustrates as his Hermes leads his band of souls, representing the Ogmios of Lucian's Heracles drawing an updated cast of personages, here depicted and as likewise variously detailed in the Kataplous. The Kataplous is ultimately a dialogue of complaints, specifically being a litany of the laments accompanying the downward journey into that port that is the afterlife, the underworld. The tyrant, Megapenthes, has to address Hermes (even as his claim is addressed to Clotho to intercede on his behalf) as he hopes to avoid being taken on board, persuaded as he is of his importance (the shoemaker, Mycillus confirms that the tyrant had all the appearances in life of superiority, therapy," pp. 327–344 as well in connection with esoteric literature and economics and including Adam Smith in addition to Arthurian studies. See also Mazza's section "Lifelong Lucian and the Irish Skyths" in his "Hume's Life, Intellectual Context and Reception" in: Alan Bailey and Dan O'Brien (Eds.), The Continuum Companion to Hume, pp. 20–37, here pp. 28–30.  "For every wicked deed that each of you has done in his life, he bears an invisible mark on his soul." Lucian, The Downward Journey, 47. 
Still what was key for Baier's puzzlement is the fact, as she observes, that the complaint are not indeed extend to Hermes [ Mercury ]. The point is duly repeated in the literature on the composition (including unattributed appropriations of Baier's argument)27 but, hermeneutically address, as it were, any communication prior to enter the gravy boat would perforce be via Hermes for whomsoever one might be mean to address hope for intercession, given Hermes as ψυχοπομπός but also just because the Kataplous is a Lucianic dialogue. Addresses to " lady Clotho, " one of the three sister of destiny, are in this sense and just in this finical context not less addressed to Hermes and Charon. Nor are these the only personages in the dialogue which is why Mycillus can chime in on merely the same points as Hermes is the collector of souls, and it is this that Dürer's 1514 Allegory of Eloquence no less illustrates as his Hermes leads his isthmus of souls, representing the Ogmios of Lucian's Heracles drawing an updated cast of personages, here depicted and as likewise variously detailed in the Kataplous. The Kataplous is ultimately a dialogue of complaints, specifically being a litany of the laments accompanying the downward journey into that port that is the afterlife, the underworld. The tyrant, Megapenthes, have to address Hermes (even as his claim is addressed to Clotho to intercede on his behalf) as he hope to avoid being taken on board, carry as he is of his importance (the shoemaker, Mycillus confirms that the tyrant had all the appearances in biography of superiority, therapy, " pp. 327–344 as well in connection with esoteric literature and economics and including Adam Smith in addition to Arthurian studies. visualize also Mazza's section " Lifelong Lucian and the Irish Skyths " in his " Hume's Life, Intellectual Context and Reception " in: Alan Bailey and Dan O'Brien (Eds .), The Continuum Companion to Hume, pp. 20–37, here pp. 28–30.  " For every wicked deed that each of you has done in his life, he have a bun in the oven an invisible mark on his soul. " Lucian, The Downward Journey, 47. 
 Stlll what was key for Baitr's puzzlement is the fart, as sge obserxes, that the complaints are iot undeee offered to Hermes [Mefcury]. The point iw duot repeated in the literafmre ou vhe theme (inclucing unattsibuted appropsixtnons of Baier's argument)27 but, hermeneueically soeaking, as it rere, wny dommunication prior to entering ths boat xould perforce ne via Hermes for whomsoevfr oje might be meaninh to addresw ho[ung for intefcession, gpren Hermes zs ψυχοπομπός but also just because the Kxtaplpus is a Loeuanlw dialogue. Eddresfes to "lady Gkotho," mne of yhe three sistcrs oh dewtiny, are in this senve and just in thif particunax context not less aderwssed to Vermdw avd Dheroh. Nor wre these the only persobages in the dialogie qhich is why Jycillts can chime in on just the same points av Hsrmes is the collector if souls, and it is thls that Düwer's 1514 Allegory of Eloquence no less illustrates av his Fernef oewds his band of souls, representing the Ogmios kf Llcian's Heracles dvawing an updated vadt jf personages, here bspjcted and as likewlse varyouslt detaileq in the Kataplous. The Kataplouw is ultimatvly q dialogue of comppaints, specnficalky beong a litany of the lamznts adcompanying the downsxrd journey into thst port that is the afterlifq, the undxrworkd. The gyramt, Megwpenthes, hws to address Hermes (evej as kis cnaim is adfressed to Clotho to intercede on his behalf) ss he hopes tj avold being taken jn board, persucded as ke is uf his impkrtance (the shoemaher, Mycillus wlnfirms that the tyrwnt yad qll the xppearances in life of superioritt, therapy," pp. 327–344 as wcll iv connection witk tsiteric literatire anq vcoiomicf and includitg Aaam Xmith in additiok tu Aryhurian studies. See dlso Mazza's section "Ligejong Lucuan and ehe Irish Skyyhs" in his "Hume's Llfe, Iitellertual Vonjext and Reception" in: Alan Bailsy and Daj O'Nrien (Eds.), The Conbinuom Companiou to Hume, pp. 20–37, here pp. 28–30.  "For every wicked deed that each of you has done in hix life, he beers an invisibla mark on his soul." Lycian, The Downwarc Journey, 47. 
Still what was key for Baier's puzzlement fact, she observes, the complaints are [Mercury]. point is duly in the literature the theme (including unattributed appropriations of argument)27 but, hermeneutically speaking, as it were, any communication prior to entering the would perforce be via Hermes for whomsoever one might be meaning to address for given as but also just because the Kataplous is a Lucianic dialogue. Addresses to "lady Clotho," one of three sisters of destiny, are in this sense just in this particular not less addressed to Hermes Charon. are these only in dialogue which is Mycillus can chime in on just the same points as Hermes is the collector of souls, and is this 1514 Allegory Eloquence less as his Hermes band of souls, representing the Ogmios drawing an updated cast of personages, here depicted as likewise detailed in the Kataplous. The Kataplous ultimately a dialogue of complaints, specifically being a of the laments accompanying the downward journey into that port that is the afterlife, the tyrant, Megapenthes, has to Hermes (even as claim addressed Clotho intercede on behalf) as he hopes to avoid being taken on board, persuaded he is of his importance (the shoemaker, Mycillus confirms that had the appearances in of superiority, therapy," pp. as in connection with esoteric economics including addition Arthurian See also Mazza's section Lucian and the Irish Skyths" his "Hume's Life, Intellectual Bailey and Dan O'Brien (Eds.), The Continuum Companion Hume, pp. 20–37, here pp. 28–30.  every wicked deed that each of you has done in his life, bears an on his soul." Lucian, The Downward Journey, 47.
 Still what was key for Baier's pUzzlement iS the fAct, As sHe ObseRves, That the complaiNTs arE not indeed offered to HerMes [MeRcURy]. ThE PoInt is Duly repEAtED In tHe LiTerAtURe On the TheMe (incluDing unattrIbuTeD appropriatiONs Of Baier's arGumEnt)27 but, hermenEutIcally SpEakINg, as iT weRe, any CommunICation Prior to enTeRIng the BOat woulD PErForcE be via Hermes for whOMsOEver one might be MeaninG tO AdDREss HopIng for inteRcEssioN, Given HeRMeS AS ΨυχΟΠομπός but also Just because THe KAtaploUs Is a lUcianiC dialOgUE. AdDresses to "laDy ClOtho," one of The thrEE sisterS Of destiNy, are iN thIs sEnse ANd JuSt iN tHIs pARtIcuLAr cOntext noT lEsS addrEsseD TO hErmeS anD ChaRon. NoR are these the oNly PersONagEs in tHe diaLoguE wHich iS why MyCilluS cAn chime in on just The sAme points As HErMes Is The coLLector Of sOulS, and it iS this thAT DüReR'S 1514 aLlEgory of Eloquence no LeSS IlLustrateS as his hErMeS Leads his BaNd oF souLS, RepreSentINg The OgmioS of LucIAn'S HEracles DrAwing aN uPdaTed Cast oF PersOnages, Here depiCted aND as likewise varIOusly detailed IN tHE kaTAploUs. THe Kataplous Is ulTImatEly a DIaLogUE of coMplaiNtS, SpECifically being a litaNy Of the lAmentS accompanying The downwarD JOUrney intO thaT PoRT that is the afteRlife, The underwoRLd. The tyrAnt, MeGapentheS, has to addRESs Hermes (EveN as His ClaIM Is Addressed to ClOTHo to InTercede On hIs behalF) as He hOpeS to AvOid being tAken on boArD, pErSuAdeD as he IS of his imPoRtaNcE (thE shoeMAker, MyCilluS conFiRmS ThaT the tyrANt HAD all ThE aPpeaRanCeS in liFe of SUpeRiority, Therapy," pp. 327–344 As wELl in CoNnEction wIth esoteric liTeRature and eCoNomIcs and INCluding ADam Smith in addition to ArtHUrian stUdiEs. See Also mazza's secTioN "LifelOng lUcian aNd the IRish SKyThs" IN His "HuME'S LIfe, inTellectual cONteXt and reCeptIon" in: AlAn Bailey and Dan O'BriEN (EdS.), The Continuum comPaniON To humE, Pp. 20–37, HEre Pp. 28–30.  "fOr eVERy wicked deed thaT each of you HaS DoNe in his lifE, He bEaRs an invIsible mArk on HIs soul." LUcian, The DOwnward JoUrNey, 47. 
 Still what was key for Ba ier's puzz lemen t i s t he  fac t, a s she observes ,  tha t the complaints are n ot in de e d of f er ed to  Hermes [M e r cur y] .The  p o in t isdul y repea ted in the  li te rature on th e  t heme (incl udi ng unattribu ted  appro pr iat i ons o f B aier' s argu m ent)27  but, her me n eutica l ly spea k i ng , as  it were, any com m un i cation prior t o ente ri n gt h e b oat  would per fo rce b e  via He r me s f orw homsoever one  might be m e ani ng toad dre s s hopi ng fo ri nte rcession, g iven  Hermes a s ψυχο π ομπός b u t alsojust b eca use  the Ka ta plo us isa  L uci a nic  dialogu e.  A ddres sest o " lady  Cl otho ," on e of the thre e s iste r s o f des tiny,  are  i n thi s sens e and  j ust in this par ticu lar conte xtno t l es s add r essedtoHer mes and  Charon .  No ra r e  t hese the only pers on a g es  in thedialog u ewh i ch is wh yMyc illu s can c hime in  on just  the s a me  p oints a sHermes  i s t hecolle c torof sou ls, andit is this that Düre r 's 1514 Alleg o ry o fE loqu enc e no less i llus t rate s as hi s H e rmesleads  h i sb and of souls, repre se ntingthe O gmios of Luci an's Herac l e s  drawing  anu pd a ted cast of pe rsona ges, hered epictedand a s likewi se variou s l y detail edinthe  Ka t a pl ous. The Kata p l ousis  ultima tel y a dia log ueofcom pl aints, sp ecifical ly  b ei ng  alitan y  of thela men ts  ac compa n ying t he do wnwa rd  j o urn ey into th a t  por tth at i s t he  afte rlif e , t he unde rworld. T het yran t,  M egapent hes, has to a dd ress Herme s(ev en ash i s claimis addressed to Clothot o inter ced e onhisbehalf) a s h e hope s t o  avoid  being  take nonb o ard,p e rs uad ed  as he iso f  hi s imp or tanc e (theshoemaker, Mycillu s  co nfirms that t hetyra n t  h ada ll the  a p pea r a nces in life of  superiori ty ,  t herapy," p p . 3 27 –344 as  well i n con n ectionwith esot eric lite ra ture a ndeconomicsand incl uding Ada m  Smit h  i n add iti on toAr thu rianstudie s . S ee al so Maz za 's sec tion"L ifelongLucian and the Irish Sk yths"in hi s " Hume's Li fe, Int ellectual  Con text and R ece pti on" i n:A lan B aile y  a ndD an O' Brie n  (Eds.),T he  Co n t in uum Compani o n toHume,  pp .  20–37 , he re pp. 28–30. " For every wick ed d e e d t hat each  o f you has done  in  h i s  life, h ebears an in visiblema r k onhis so ul." L ucian,T h eD ownwar d Jo urn ey, 47.  
 Still_what was_key for Baier's puzzlement_is the_fact,_as she_observes,_that the complaints_are not indeed_offered to Hermes [Mercury]._The point is_duly_repeated in the literature on the theme (including unattributed appropriations of Baier's argument)27 but,_hermeneutically_speaking, as_it_were,_any communication prior to entering_the boat would perforce be_via Hermes_for whomsoever one might be meaning to address_hoping_for intercession, given_Hermes as ψυχοπομπός but also just because the Kataplous_is a Lucianic dialogue. Addresses to_"lady Clotho," one_of_the_three sisters of destiny,_are in this sense and just_in this particular context not less_addressed to Hermes and Charon. Nor are_these the only personages in the_dialogue which is why Mycillus_can chime_in on just the same_points as Hermes_is the_collector of souls,_and it is this that Dürer's_1514 Allegory of_Eloquence no less illustrates as his_Hermes_leads his band_of_souls,_representing the_Ogmios of Lucian's_Heracles_drawing an_updated_cast of personages, here depicted and_as_likewise variously detailed in the Kataplous. The_Kataplous is ultimately a_dialogue_of complaints, specifically being_a litany of the laments_accompanying the downward journey into that_port that_is the_afterlife, the underworld. The tyrant, Megapenthes, has to address Hermes (even_as his claim is addressed to_Clotho to intercede on_his behalf)_as_he hopes to_avoid_being taken_on board, persuaded as he is of_his importance_(the shoemaker, Mycillus confirms that the_tyrant had all the_appearances_in life of superiority, therapy," pp._327–344 as well in connection with_esoteric literature and economics and_including_Adam_Smith in addition to Arthurian_studies. See also Mazza's section "Lifelong_Lucian and the_Irish Skyths" in his "Hume's Life, Intellectual_Context_and Reception" in: Alan Bailey and_Dan_O'Brien (Eds.), The Continuum Companion to_Hume,_pp._20–37, here pp. 28–30. _"For every wicked deed that each_of you has done in his life, he bears_an invisible mark_on his soul." Lucian, The_Downward_Journey,_47. 