DOI Page / Citation link:
https://doi.org/10.11588/diglit.4679#0163
12. THE NATIVE SOCIAL SYSTEM. 137
guilt of Apellas lay in his wishing to remain with his wife: the
offence here seems to consist in the mere wish for continuance of the
marriage-relationship during service. It seems to suit the extant
evidence best to suppose that the persons who made these inscriptions
were at certain times required to serve at the hieron, and during
their service had to separate from their consorts ; and in that case we
must connect the separation with the fact that this religion did not
recognize marriage as part of the divine life. The use of the term
hierai in Strabo x corroborates our supposition that during the service
of women at the hieron their marriage-relations ceased, and promis-
cuity was the rule of their service.
(e) Deisidaimonia. Thus the primitive Anatolian type of society
was maintained at the great sanctuaries, while the more civilized
social system existed in the country generally. In proportion as the
more advanced type of society became fixed and normal among the
people, the chasm that divided the religion from the education and
the life of the country became wider and deeper. More and more the
old Anatolian religion came to be considered mere superstition and
Seio-iSaijiovLa2, and was rejected by the most educated classes. In
this state of feeling and thought, St. Paul began to preach. Wherever
a class existed who had become familiar with the Graeco-Eoman
education and social system, they were predisposed to listen to him,
because their intellect was alienated from the national deisidaimonia,
and the state of change in politics and society amid which they lived
made them open to new ideas (p. 96).
It is interesting to compare with these regulations the causes of
impurity enumerated in the curious inscription found near Laurion,
in which a Syrian slave founds a shrine of Men Tyrannos, and gives
the chief rules of worship3. All who enter the temple must have
bathed the whole body on the same day, and must be pure: impurity
from garlic and pork and sexual intercourse lasts a day, from touching
a dead body ten days, from skin-disease4 forty days, while murder
1 At the hieron of Komana Pontica by Foucart Assoc. Belie/. §§ IX, X,
ir\ij8os yvvaiKav rav ipya^ofxivav airo toD XVI), show in what contempt the edu-
o-oc/iaros hv al jrXeiW daiv Upai: of the cated Greek mind held the Phrygian
minority we may suppose that some rites.
(like Aimilia, no. 18) were serving for 3 See Foucart Assoc. Relig. p. 219.
a period as a duty imposed by 'the He remarks, p. 147, on the entire divorce
god' in dream or oracle. of da-efieia or ayvela from any moral idea
2 Theophrastus's character of the in the mystic and orgiastic cults that
superstitious man, Plutarch's treatise, spread over Greece,
and many other authorities (collected
guilt of Apellas lay in his wishing to remain with his wife: the
offence here seems to consist in the mere wish for continuance of the
marriage-relationship during service. It seems to suit the extant
evidence best to suppose that the persons who made these inscriptions
were at certain times required to serve at the hieron, and during
their service had to separate from their consorts ; and in that case we
must connect the separation with the fact that this religion did not
recognize marriage as part of the divine life. The use of the term
hierai in Strabo x corroborates our supposition that during the service
of women at the hieron their marriage-relations ceased, and promis-
cuity was the rule of their service.
(e) Deisidaimonia. Thus the primitive Anatolian type of society
was maintained at the great sanctuaries, while the more civilized
social system existed in the country generally. In proportion as the
more advanced type of society became fixed and normal among the
people, the chasm that divided the religion from the education and
the life of the country became wider and deeper. More and more the
old Anatolian religion came to be considered mere superstition and
Seio-iSaijiovLa2, and was rejected by the most educated classes. In
this state of feeling and thought, St. Paul began to preach. Wherever
a class existed who had become familiar with the Graeco-Eoman
education and social system, they were predisposed to listen to him,
because their intellect was alienated from the national deisidaimonia,
and the state of change in politics and society amid which they lived
made them open to new ideas (p. 96).
It is interesting to compare with these regulations the causes of
impurity enumerated in the curious inscription found near Laurion,
in which a Syrian slave founds a shrine of Men Tyrannos, and gives
the chief rules of worship3. All who enter the temple must have
bathed the whole body on the same day, and must be pure: impurity
from garlic and pork and sexual intercourse lasts a day, from touching
a dead body ten days, from skin-disease4 forty days, while murder
1 At the hieron of Komana Pontica by Foucart Assoc. Belie/. §§ IX, X,
ir\ij8os yvvaiKav rav ipya^ofxivav airo toD XVI), show in what contempt the edu-
o-oc/iaros hv al jrXeiW daiv Upai: of the cated Greek mind held the Phrygian
minority we may suppose that some rites.
(like Aimilia, no. 18) were serving for 3 See Foucart Assoc. Relig. p. 219.
a period as a duty imposed by 'the He remarks, p. 147, on the entire divorce
god' in dream or oracle. of da-efieia or ayvela from any moral idea
2 Theophrastus's character of the in the mystic and orgiastic cults that
superstitious man, Plutarch's treatise, spread over Greece,
and many other authorities (collected