The Hierocentric State

Abstract

IN HIS great history of Greek religion,' Professor Nilsson comments on neglect by scholars of an institution of first importance in development of civilization and state. That is panegyris, great assembly of entire race to participate in solemn rites essential to continuance of its corporate and individual well-being. The meeting was a tremendous affair (Pindar leaves us in no doubt about that), yet it was paralleled by equally great and imposing assemblies of other nations all over ancient world. At hundreds of holy shrines, each believed to mark exact center of universe and represented as point at which four quarters of earth converged-the navel of earthone might have seen assembled at New Year-the moment of creation, beginning and ending of time-vast concourses of people, each thought to represent entire human race in presence of all its ancestors and gods. A visitor to any of these festivals would have found a market or fair in progress, natural outcome of bringing people together from wide areas in large numbers, and temple of place functioning as an exchange or bank. He could have witnessed ritual contests: foot, horse, and wagon races, odd kinds of wrestling, choral competitions, famous Troy game, beauty contests, and what not. He would note that all came to celebration as pilgrims, often traversing immense distances over prehistoric sacred roads, and dwelt during festival in booths of green boughs. What would most command a visitor's attention to great assembly would be main event, now famous ritual year-drama for glorification of king. In most versions of year-drama, king wages combat with his dark adversary of underworld, emerging victorious after a temporary defeat from his duel with death, to be acclaimed in a single mighty chorus as worthy and recognized ruler of new age.2 The New Year was birthday of human race and its rites dramatized creation of world; all who would be found in the Book of Life opened at creation of World must necessarily attend. There were