t Herod. vii. 178, 189.
tioned by Theognis (161 ff.), and frequently in later authors.* The words evdaiuwv, duvcdaiuwy probably imply such aview. They are not found in Homer ; and 6\fiodaluwy (2. ili. 182) is one of many sus- picious expressions in the passage where it occurs. Hvdalwwy is used by Hesiod (Op. 824). The Roman idea of a genius of city or people is not found till a late date. After the Christian era the Tyche of the city was worshipped; and the head of the city-goddess appears on coins. This, of course, must be distinguished from the genuine ancient cult of Tyche.+ In Athens a cult of the Demos, alone or along with the Charites, is mentioned in inscriptions of the last cent. B.C.
Some order was introduced into this motley throng of Divine beings by the idea of a train of inferior deities attendant on each of the greater gods. Dionysos had a troop of followers from Sileni and Satyrs down through all grades of life to wild beasts. The train of attendants is a sort of epitome of the sphere of action belonging to the god, and that of Dionysos represents all phases of the life and energy of nature which are included in the special significance of that deity. So it is with many other gods. All the deities and daimones of the sea form a court round their sovereigns Poseidon and Amphitrite. To Aphro- dite is attached every variety of love and grace, Eros, Himeros, Pothos, the Charites, ete. Art had much to do in determining the form of all these trains of beings; and they seldom attained such importance as to be recognized in public cult.
(9) Restrictions on the nature of the gods.—The originally restricted character of the Greek gods continued to cling to them. Their power was once confined to a narrow district, their worship to a small circle. As the gods changed from physical to moral conceptions, the range of their power widened, and the circle of their worshippers wasincreased ; but still there was a universal feeling that a defined boundary did exist, and that new worshippers were admitted into a select and ex- clusive company. The cultus of a god was often transferred to a new place, where his worship was established in a form as closely as possible re- sembling the original (d¢idpucis) ; but blood and race were usually the cause of such a transfer. The worship of the mother city thus spread to the colonies. When smaller communities were concen- trated in a great State, as the Attic towns were in Athens, the worship of each was transferred to the central city ; and the chief festival of the god was constituted a memorial of the original transfer by a procession to the ancient seat of the worship. Thus the old image of Dionysos was taken from Eleutherai to Athens, and an imitation left in its place. But the Eleusinian worship was left in its own home, with Athens as a secondary seat of the cultus.
This process was common in Greek history, and a well-known example in historical times ‘is the foundation of Megalopolis by Epaminondas, in order to establish a centralized Arcadian State im counterpoise to the power of Sparta. When this was done the gods and worship of the minor States were incorporated in the greater, and the memory of their relation was kept up in the annual festival and procession between the cities, The importance of this custom for the develop- ment of inter-communication in Greece has been well shown by Curtius.t A system of roads to connect the chief city with the minor ones was a necessity of the growing cult. When the worship was left in the minor State as too holy to be dis-
* Of. Plato, Phwedon, 107 D. t Paus. vi. 25. 4; ii. 7. 5; iv. 80. 2. { Geschichte des Wegebaus bei den Griechen.
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turbed, a road between the two cities was equally required. This conception of the roads is related to the utilitarian view described in A, § I (1), ete.: the use of the roads for the god’s service was the guarantee and consecration of their usefulness for all his worshippers, and ensured that they were respected by all who reverenced his power.
Thus originated the sacred roads of the pro- cessions of Athens, of Megalopolis, of Sparta to Amyelz, of Elis to Olympia. The road from Athens to Marathon, by which the god had been brought to Athens, was, as Curtius has emphasized, always traversed by the @ewplac sent by Athens to consult the Delphic Oracle. There they found the road that connected Marathon with Delphi, marking the way along which the worship of the god had once been borne; and they travelled by the Sacred Way in preference to the direct path from Athens to Delphi. Hence they watched the lightning over Harma before starting; in other words, they observed the signs of the weather in the direction of Marathon. The most famous Sacred Way in Greece was the path by which Apollo had come to Delphi with the Dorians from the north of Thessaly, and every fourth year the sacred procession to Tempe kept alive the old relation. These processions are among the most interesting features of Greek religion. War was often stopped to allow them to be carried out. But in the Peloponnesian war this was not the case: for years after the Spartans occupied Deke- leia the procession by land to Eleusis ceased, till Alcibiades, by guarding the way with soldiers, enabled it to be held in safety.