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

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336 Daimon and Hero [ch.<br />

The enquiry <strong>of</strong> <strong>the</strong> date <strong>of</strong> this influx <strong>of</strong> heroic saga belongs to<br />

<strong>the</strong> Homeric Question and is beyond alike my scope and my com-<br />

/"petence. When and how <strong>the</strong> old forms <strong>of</strong> <strong>the</strong> daimon-drama were<br />

) replenished by <strong>the</strong> newly imported Ionic epos can only be<br />

(conjectured. If conjecture be permissible I should imagine that<br />

<strong>the</strong> Pot-Contests (^vrptt'oi dyayves) <strong>of</strong> <strong>the</strong> An<strong>the</strong>steria were, from<br />

time immemorial, <strong>of</strong> <strong>the</strong> old daimon type. When Peisistratos<br />

ordained <strong>the</strong> recitation <strong>of</strong> " Homer " at <strong>the</strong> Pana<strong>the</strong>naea, <strong>the</strong> influ-<br />

ence <strong>of</strong> <strong>the</strong> epos on <strong>the</strong> rude dramatic art <strong>of</strong> <strong>the</strong> time must have<br />

been immediately felt, and it only needed <strong>the</strong> birth <strong>of</strong> an iEschylus<br />

to make him seize on <strong>the</strong> Tefidxv that lay so close to hand. He<br />

or his predecessors took <strong>of</strong> necessity <strong>the</strong> prescrTrjecT form, <strong>the</strong> life-<br />

history <strong>of</strong> <strong>the</strong> daimon, and filled it with a new content, <strong>the</strong> story <strong>of</strong><br />

a daimon de-daimonized ;<br />

an Agamemnon who though he was a<br />

tribal daimon at home was an individu al hero before <strong>the</strong> walls<br />

<strong>of</strong> Troy.<br />

The local daimons <strong>of</strong> Thessaly and Boeotia and <strong>the</strong> Peloponnese<br />

were cte-daimonized by <strong>the</strong> Migrations; that is easily understood.<br />

But once <strong>the</strong> fashion set, once <strong>the</strong> rationalizing story-telling<br />

tendency started, once <strong>the</strong> interest in <strong>the</strong> local daimon and his<br />

magical efficacy diminished, and even those stationary daimons<br />

whose tribes never migrated, became de-daimonized, individualized.<br />

Hippolytos, son <strong>of</strong> Theseus, is a clear and very instructive case.<br />

He has a local cult at Trozen, later by some shift <strong>of</strong> population<br />

taken in at A<strong>the</strong>ns, but to <strong>the</strong> drama he is wholly human, <strong>the</strong><br />

hero <strong>of</strong> a widespread folk-tale. Yet even drama cannot wholly<br />

forget <strong>the</strong> daimon-functionary, and Euripides 1<br />

Artemis, tells us <strong>the</strong> manner <strong>of</strong> his cult.<br />

Yea and to <strong>the</strong>e, for this sore travail's sake,<br />

Honours most high in Trozen will I make,<br />

For yokeless maids before <strong>the</strong>ir bridal night<br />

Shall shear for <strong>the</strong>e <strong>the</strong>ir tresses.<br />

,<br />

by <strong>the</strong> mouth <strong>of</strong><br />

Pausanias 2 confirms Euripides; he tells us that at Trozen<br />

A precinct <strong>of</strong> great renown is consecrated to Hippolytos son <strong>of</strong> Theseus<br />

it contains a temple and an ancient image.... There is a priest <strong>of</strong> Hippolytos<br />

1 Hipp. 1424:<br />

Ti/xas p-eylcrras iv 7r6Xet Tp<strong>of</strong>yvia<br />

Sdiacj " Kopai yap d^vyes ydixwv Trdpos<br />

k-6/j.o.s Kepovvral

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