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

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392 From Daimon to Olympian [ch.<br />

between ra p,erdpaia and ra fierecopa. The Stoic writer Achilles 1<br />

going back probably to Poseidonios, writes thus<br />

Ta perecopa are distinguished from ra peTcipcna thus : ra ptTeapa are <strong>the</strong><br />

things in heaven and <strong>the</strong> e<strong>the</strong>r, as e.g. <strong>the</strong> sun and <strong>the</strong> o<strong>the</strong>r heavenly bodies<br />

and ouranos and e<strong>the</strong>r : ra perapcna are <strong>the</strong> things between <strong>the</strong> air and <strong>the</strong><br />

earth, such as winds.<br />

The gist <strong>of</strong> <strong>the</strong> distinction lies in <strong>the</strong> difference between aer<br />

and di<strong>the</strong>r; ra p,erewpa are <strong>the</strong> holy blaze <strong>of</strong> ai<strong>the</strong>r which is<br />

uppermost, ra /xerdpaia, thunder, rain, clouds, wind, are <strong>of</strong> <strong>the</strong><br />

damp cold aer, <strong>the</strong> lower region <strong>of</strong> earthy mist. Of all <strong>the</strong><br />

heavenly bodies <strong>the</strong> moon with her dew and mists is most akin<br />

to ra /xerdpaia.<br />

From <strong>the</strong> sequence <strong>of</strong> /Eschylus ra fxerdpaia are missing.<br />

He was probably only half conscious <strong>of</strong> <strong>the</strong> moon and sun elements<br />

in Phoibe and Phoibos, and <strong>of</strong> <strong>the</strong> disorderly phenomena <strong>of</strong> <strong>the</strong><br />

wea<strong>the</strong>r as sanctities he took no account. In our previous chapters<br />

on <strong>the</strong> Thunder-Rites and on Bird-Magic we have seen how<br />

early and large a place ra /xerdpaia held in <strong>Greek</strong> religion, but<br />

ra /xerdpata were among <strong>the</strong> elements that Olympian religion<br />

tried, though somewhat vainly, to discard. Even however at<br />

Delphi traces remain, for we find <strong>the</strong> wea<strong>the</strong>r birds perching at<br />

ei<strong>the</strong>r side <strong>of</strong> <strong>the</strong> omphalos <strong>of</strong> Gaia, and Zeus is obliged to<br />

acknowledge <strong>the</strong>m as his eagles.<br />

In <strong>the</strong> light <strong>the</strong>n <strong>of</strong> comparative religion iEschylus is seen<br />

to be right. At Delphi, as elsewhere, broadly speaking man's<br />

LA reactions and hence his interests or emotions focus first on earth<br />

^/as a source <strong>of</strong> food, <strong>the</strong>n successively on <strong>the</strong> moon and sun as<br />

(U^| fertilizers and regents <strong>of</strong> <strong>the</strong> season. In every rite and every<br />

mythological figure <strong>the</strong>se elements must be reckoned with. In<br />

analysing a god we must look for traits from earth, from<br />

'wea<strong>the</strong>r,' from moon, from sun. The earth stage will show him<br />

as a snake or a bull or a tree or in human form as Megistos<br />

Kouros or Thallophoros. The moon 2 will give him horns afresh,<br />

1 wepl

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