summarise this: Notes See Benaissa 2009. Although it was not common in traditional Greek religion to combine the names of two gods in this manner, the double determination of Hermanubis has some formal parallels in the earlier period. The most obvious is the god Ἑρμαφρόδιτοϲ (see Ajootian 1990), attested from the fourth century BC onwards, but his name implies the paradoxical union of two different gods (Hermes and Aphrodite) rather than an assimilation in the manner of Hermanubis. A more apt parallel is provided by Ζηνοποϲειδῶν, an epiclesis of the Carian god Zeus Osogoa, who received the additional determination "Poseidon" as a result of his representation with features such as the trident (see Blümel 1987, 128). In Egyptian religion, the tendency to unite the names of two gods was long established and is well known (cf. Leclant 1975). A comparable form to Hermanubis from the Roman period is Ἡλιοϲέραπιϲ, which is not attested as a personal name (pace Hopfner 1946, 45). Schwartz 1947 also postulates a syncretic funerary god Ἑρμηρακλῆϲ, but this is based purely on the iconographical evidence of some seals, without any support from textual sources (the personal name Ἑρμηρακλῆϲ, two instances of which have emerged since Schwartz's thesis, could be simply an example of a polytheophoric name and need not imply the recognition of an actual god of that name). The literary and epigraphic sources associating Anubis with Hermes are collected by Grenier 1977, 53–59, 95–98. Bernand, Inscriptions métriques n. 73 (Abydos; I–II) = GVI 1090, should also be added, as the Κυλλήνιοϲ Ἑρμῆϲ (9) leading the deceased to serve Osiris of Abydos is implicitly conflated with Anubis (see Dunand 1975, 158). Kákosy 1990, 145 points to some pre-Ptolemaic Egyptian statuettes, in which the feet or teeth of Thoth are modeled as jackal heads, as evidence that the later rapprochement of Anubis and Hermes was based on the earlier assimilation of Thoth to Anubis; but although Thoth and Anubis were closely associated in funerary contexts, I am not persuaded that these statuettes "wollten sicher den synkretischen Gott Thoth-Anubis darstellen" or that they are relevant to the question of the origin of the Graeco-Roman Hermanubis. See Leclant 1981, 871, and the references in Grenier 1977, 137–138. In the amulet published in Bonner 1950, n. 36 (Plate II) = LIMC I s.v. Anubis n. 19, Anubis is described as holding in his right hand "a tall scepter resembling a Roman military standard, with palm leaves at top, and two garlands, the lower with ties" (Bonner 1950, 259). But this looks to me like a version of the kerykeion-cum-palm known from a number of coins of the fully anthropomorphic Hermanubis; see Grenier 1990, 265, and cf. the coins under 8(a). Whether the appellation "Hermanubis" was given to the canine-headed Anubis with Hermetic features is uncertain; Apuleius, Met. XI 11, refers to the god attolens canis cernices arduas and laena caduceum gerens simply as "Anubis." LIMC I s.v. Anubis n. 13, found in Carthage or Cherchel, is the only representation for which an Alexandrian origin has been postulated, but on no firm basis (see Picard 1956, 176–179, who assigns to it an Alexandrian provenance and a date in the third century BC on the basis of the floral decoration). See Grenier 1990. Cf. Leclant 1981, 873. On "direct theonymy" see Parker 2000, 57–8, with further bibliography. For the accentuation Ἑρμάνουβιϲ rather than Ἑρμανοῦβιϲ (Preisigke and some editors), see Clarysse 1997, 180. While the letter was found in the Fayum, the sender is clearly writing from Alexandria; cf. Bagnall and Cribiore 2006, 389–390. For some observations on the marking of gender in Greek personal names, see Davies 2000, 20–21. Cf. Gignac, Grammar, II 55–57; Mayser, Grammatik, I.2 22–23. For masculine names in -ιϲ, -ιδοϲ/-ιοϲ and feminine names in -ίϲ, -ίδοϲ, see Pape-Benseler, Wörterbuch der griechischen Eigennamen3, xviii-xix. See e.g. Preisigke, Namenbuch, 33–34; Foraboschi, Onomasticon, 34–35. See e.g. the "index des suffixes" in Masson 1990, II 632–633 s.v. -ᾶϲ ("suffixe d'hypocoristique et de sobriquet masculin").