Cook, Arthur B.: Zeus: a study in ancient religion (Band 3,1): Zeus god of the dark sky (earthquake, clouds, wind, dew, rain, meteorits): Text and notes (Cambridge, 1940)

Zeus as god of the Dark Sky 951

nature brings them to accomplishment; and with him ever follows Justice, the
avenger of all that falls short of the Divine Law—Justice, in whom may he that
is to be happy be from the very first a blessed and happy partaker!'

Plutarch1 in his address To an uneducated Ruler is dissatisfied with
such conventional views and protests that Dike is no mere pdredros
of Zeus but must, like Themis and the highest Nomos2, be frankly-
identified with Zeus himself:

'Now it is true that Anaxarchus, trying to console Alexander in his agony of
mind over his killing of Cleitus, said that the reason why Justice and Right are
seated by the side of Zeus is that men may consider every act of a king as
righteous and just; but neither correct nor helpful were the means he took in
endeavouring to heal the king's remorse for his sin, by encouraging him to
further acts of the same sort. But if a guess about this matter is proper, I should
say that Zeus does not have Justice to sit beside him, but is himself Justice and
Right and the oldest and most perfect of laws; but the ancients state it in that
way in their writings and teachings, to imply that without Justice not even Zeus
can rule well.'

When Antiochos i of Kommagene called himself by the bombastic
title Thebs Dikaios Epiphanes, ' the Just God Made Manifest,' he
was perhaps posing as Zeus Oromdsdes incarnate3. In late times
Zeus acquired the appellation Dikaidsynos as Judge of the just
and unjust4, and at Karousa in Paphlagonia was worshipped as
Dikaidsynos Megas5.

But, before perfection can be reached, Justice must be tempered
with Clemency, Mercy, and Love. Of which kindlier qualities there
are stray hints and previsions in the cults of Zeus Meiltchios6, Zeus
Hikesios1, and Zeus Phtlios*. Particularly impressive for its moral
lrnplicates is the attitude of Zeus towards the man-slayer. It would
seem that the bloodguilty person, who fled from the vengeance of
his victim's kin and appeared in some far off village as a suppliant
stranger, was—according to ancient Greek usage—believed to be
under the special protection of a divine escort9, nay more, was

1 Plout. adprinc. inerudit. 4 trans. H. N. Fowler.
Pind. frag. 169 Bergk4, j69 Schroeder ap. Plat. Gorg. 484 B N6,uos 6 wavTuv
PtaciXeis I 8varS>v re KdX aBavarav | dyei SiKaiuv to fSiaibraTov inrepTara xeLPl> Eur. Hec.
798 ff. -q/xels /lev oiv SovXoi re k&o-ffeveis ftrws- | dXX' oi 8eol aBivovai X" Kelvav KparSiv \
vbp.u> yap rods tfeous -qyovueda | Kal £S>nev aSiKa Kal Sinai' upiffp-e'voi, Plat, epist. 8.
354 E—355 A 0eAs ^ av8p<bivois auiippoai v6/j.os, a<ppoai Si iiSovif}, Dion Chrys. or. 75 p. 267
indorf oBtos 6 ttji/ Oa\arrav Kadaipwv, 6 tt]v yijv ijpiepov iroiwv, 6 rod Aids frews vids, 6
a-t)tt-r)Tov Kal avvwip^K-qrov icrxi" ^X^" (sc- ° No/ios). See further R. Hirzel Themis,
«*» und Verwandtes Leipzig 1907 p. 386.

Supra i. 742 n. 5. i Supra ii. 1092 n. 8. 5 lb.

Supra ii. 1091 ff. (Append. M). 7 Supra ii. 1093 n. 1, 1097 n. 2.

Supra ii. nfo ff. (Append. N). Sufim :i. 1097 n. o.