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Three Millennia of Greek Literature
 

William Davis, A Day in Old Athens

 

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The Temples and Gods of Athens

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THE GREEK OLD TESTAMENT (SEPTUAGINT)

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Page 2

Certain Factors in Athenian Religion

 

    We have seen the Athenians in their business and in their pleasure, at their courts, their assemblies, their military musters, and on their peaceful farms; yet one great side of Athenian life has been almost ignored—the religious side. A "Day in Athens" spent without taking account of the gods of the city and their temples would be a day spent with almost half-closed eyes.[1]

    It is far easier to learn how the Athenians arrange their houses than how the average man among them adjusts his attitude toward the gods. While any searching examination of the fundamentals of Greek cultus and religion is here impossible, two or three facts must, nevertheless, be kept in mind, if we are to understand even the outward side of this Greek religion which is everywhere in evidence about us.

    First of all we observe that the Greek religion is a religion of purely natural growth. No prophet has initiated it, or claimed a new revelation to supplement the older views. It has come from primitive times without a visible break even down to the Athens of Plato. This explains at once why so many time-honored stories of the Olympic deities are very gross, and why the gods seem to give countenance to moral views which the best public opinion has long since called scandalous and criminal. The religion of Athens, in other words, may justly claim to be judged by its best, not by its worst; by the morality of Socrates, not of Homer.

    Secondly, this religion is not a church, nor a belief, but is part of the government. Every Athenian is born into accepting the fact that Athena Polias is the divine warder of the city, as much as he is born into accepting the fact that it is his duty to obey the strategi in battle. To repudiate the gods of Athens, e.g. in favor of those of Egypt, is as much iniquity as to join forces against the Athenians if they are at war with Egypt;—the thing is sheer treason, and almost unthinkable. For countless generations the Athenians have worshipped the "Ancestral Gods." They are proud of them, familiar with them; the gods have participated in all the prosperity of the city. Athena is as much a part of Attica as gray Hymettus or white-crowned Pentelicus; and the very fact that comedians, like Aristophanes, make good-natured fun of the divinities indicates that "they are members of the family."

    Thirdly, notice that this religion is one mainly of outward reverence and ceremony. There is no "Athenian church"; nobody has drawn up an "Attic creed"—"I believe in Athena, the City Warder, and in Demeter, the Earth Mother, and in Zeus, the King of Heaven, etc." Give outward reverence, participate in the great public sacrifices, be careful in all the minutiæ of private worship, refrain from obvious blasphemies—you are then a sufficiently pious man. What you believe is of very little consequence. Even if you privately believe there are no gods at all, it harms no one, provided your outward conduct is pious and moral.

 

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