V. SUPERSTITIONS

Between these upper and nether poles of Greek religion, the Olympian and the subterranean, surged an ocean of magic, superstition, and sorcery; behind and below the geniuses whom we shall celebrate were masses of people poor and simple, to whom religion was a mesh of fears rather than a ladder of hope. It was not merely that the average Greek accepted miracle stories—of Theseus rising from the dead to fight at Marathon, or of Dionysus changing water into wine:⁷³ such stories appear among every people, and are part of the forgivable poetry with which imagination brightens the common life. One could even pass over the anxiety of Athens to secure the bones of Theseus, and of Sparta to bring back from Tegea the bones of Orestes;⁷⁴ the miraculous power officially attributed to these relics may well have been part of the technique of rule. What oppressed the pious Greek was the cloud of spirits that surrounded him, ready and able, he believed, to spy upon him, interfere with him, and do him evil. These demons were always seeking to enter into him; he had to be on his guard against them at all times, and to perform magical ceremonies to disperse them.

This superstition verged on science, and in some measure forecast our germ theory of disease. All sickness, to the Greek, meant possession by an alien spirit; to touch a sick person was to contract his uncleanliness or “possession”; our bacilli and bacteria are the currently fashionable forms of what the Greeks called keres or little demons.⁷⁵ So a dead person was “unclean”; the keres had gotten him once for all. When the Greek left a house where a corpse lay, he sprinkled himself with water, from a vessel placed for such purposes at the door, to drive away from himself the spirit that had conquered the dead man.⁷⁶ This conception was extended to many realms where even our bacteriophobia would hardly apply it. Sexual intercourse rendered a person unclean; so did birth, childbirth, and homicide (even if unintentional). Madness was possession by an alien spirit; the madman was “beside himself.” In all these cases a ceremony of purification was considered necessary. Periodically homes, temples, camps, even whole cities were purified, and very much as we disinfect them—by water, smoke, or fire.⁷⁷ A bowl of clean water stood at the entrance to every temple, so that those who came to worship might cleanse themselves,⁷⁸ perhaps by a suggestive symbolism. The priest was an expert in purification; he could exorcise spirits by striking bronze vessels, by incantations, magic, and prayer; even the intentional homicide might, by adequate ritual, be purified.⁷⁹ Repentance was not indispensable in such cases; all that was needed was to get rid of the evil possessive demons; religion was not so much a matter of morals as a technique of manipulating spirits. Nevertheless the multiplication of taboos and purificatory rites produced in the religious Greek a state of mind surprisingly akin to the Puritan sense of sin. The notion that the Greeks were immune to the ideas of conscience and sin will hardly survive a reading of Pindar and Aeschylus.

Out of this belief in an enveloping atmosphere of spirits came a thousand superstitions, which Theophrastus, successor to Aristotle, summarized in one of his Characters:

Superstitiousness would seem to be a sort of cowardice with respect to the divine. . . . Your Superstitious Man will not sally forth for the day till he have washed his hands and sprinkled himself at the Nine Springs, and put a bit of bay-leaf from a temple in his mouth. And if a cat cross his path he will not proceed on his way till some one else be gone by, or he have cast three stones across the street. Should he espy a snake in his house, if it be one of the red sort he will call upon Dionysus; if it be a sacred snake he will build a shrine then and there. When he passes one of the smooth stones set up at crossroads he anoints it with oil from his flask, and will not go his ways till he have knelt down and worshiped it. If a mouse gnaw a bag of his meal, he will off to the wizard and ask what he must do; and if the advice be, “Send the bag to the cobblers to be patched,” he neglects the advice and frees himself of the ill by rites of aversion. . . . If he catches sight of a madman or an epileptic, he shudders and spits into his bosom.⁸⁰

The simpler Greeks believed, or taught their children to believe, in a great variety of bogies. Whole cities were disturbed, at short intervals, by “portents” or strange occurrences, like deformed births of animals or men.⁸¹ The belief in unlucky days was so widespread that on such days no marriage might take place, no assembly might be held, no courts might meet, no enterprise might begin. A sneeze, a stumble, might be reason for abandoning a trip or an undertaking; a minor eclipse could stop or turn back armies, and bring great wars to a disastrous end. Again, there were persons gifted with the power of effective cursing: an angered parent, a neglected beggar might lay upon one a curse that would ruin one’s life. Some persons possessed magic arts; they could mix love philters or aphrodisiacs, and could by secret drugs reduce a man to impotence or a woman to sterility.⁸² Plato did not consider his Laws complete without an enactment against those who injure or slay by magic arts.⁸³ Witches are not medieval inventions; note Euripides’ Medea, and Theocritus’ Simaetha. Superstition is one of the most stable of social phenomena; it remains almost unchanged through centuries and civilizations, not only in its bases but even in its formulas.