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Themis, a study of the social origins of Greek ... - Warburg Institute

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294 Daimon and Hero [ch.<br />

Wool <strong>of</strong> <strong>the</strong> sheep was <strong>the</strong>re, fruit <strong>of</strong> <strong>the</strong> vine,<br />

Libations and <strong>the</strong> treasured store <strong>of</strong> grapes<br />

And manifold fruits were <strong>the</strong>re, mingled with grain<br />

And oil <strong>of</strong> olive and fair, curious combs<br />

Of wax, compacted by <strong>the</strong> murmuring bee.<br />

Following Porphyry, I explained <strong>the</strong> 2 xln ^ar P^ a and <strong>the</strong><br />

panspermia, as simple fare for simple-hearted gods. But its gist<br />

is really magical, and <strong>the</strong> rite long preceded any god however<br />

primitive and gentle, it preceded even <strong>the</strong> Agathos Daimon.<br />

The An<strong>the</strong>steria was <strong>the</strong>n a feast <strong>of</strong> <strong>the</strong> revocation <strong>of</strong> souls<br />

and <strong>the</strong> blossoming <strong>of</strong> plants, a feast <strong>of</strong> <strong>the</strong> great reincarnation<br />

cycle <strong>of</strong> man and nature. One final point <strong>of</strong> cardinal importance<br />

remains to be noted— <strong>the</strong> god in whose honour <strong>the</strong> panspermia<br />

was <strong>of</strong>fered.<br />

Hermes Chthonios as Agathos Daimon.<br />

The scholiast on <strong>the</strong> Frogs 1<br />

, already quoted, makes, in commenting<br />

on <strong>the</strong> Chytrci, a second statement <strong>of</strong> scarcely less interest<br />

than <strong>the</strong> first. Not only does 'no one taste <strong>of</strong> <strong>the</strong> Pot' but<br />

They have <strong>the</strong> custom <strong>of</strong> sacrificing at this feast, not to any <strong>of</strong> <strong>the</strong><br />

Olympian gods at all, but to Hermes Chthonios.<br />

We are thankful to find <strong>the</strong> Olympians refraining for once; as<br />

a rule <strong>the</strong>y are only too ready to lay greedy hands on a magical<br />

rite, pervert its meaning and turn it into a 'gift- sacrifice' for<br />

<strong>the</strong>mselves. Had Hermes Chthonios been an Olympian we must<br />

have postponed <strong>the</strong> consideration <strong>of</strong> him to <strong>the</strong> next chapter, but<br />

Hermes Chthonios, it is expressly said, is no Olympian, he is— it<br />

is perhaps by now scarcely necessary to state it—our ancient<br />

friend, <strong>the</strong> Agathos Daimon.<br />

Photius- tells us in so many w T ords :<br />

'Hermes a kind <strong>of</strong> drink<br />

as <strong>of</strong> <strong>the</strong> good Daimon and Zeus Soter'; but evidence abounds<br />

more deep-seated than this hi<strong>the</strong>rto enigmatic yet curiously<br />

explicit gloss.<br />

It was <strong>the</strong> Agathos Daimon who presided over <strong>the</strong> Pithoigia<br />

^ <strong>of</strong> <strong>the</strong> wine-casks ; it is Hermes who with magic rhabdos and<br />

1 Ad Ar. Ran. 218 ...tivtiv avro'is edos ^x 01"71 T^v P-*" OeCov ovdevi to irapairav, 'Epfirj<br />

5i x6° vi( i>-<br />

2 s.v. "EtpfxrjS woaews etoos ' is dyadov dai/iovos xai Aids cruTrjpos. I owe this<br />

evidence to Pr<strong>of</strong>essor Murray.<br />

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