Page:Greek and Roman Mythology.djvu/27

 THE ORIGIN OF MYTHS 13 sort of spiritual action in such figures as Ate ('infatu- ation '), Apate (' deception '), Dike (' justice '), Theinis ('law'), Irene (' peace 7 ), and Nike ('victory'), which are found even in the oldest Greek poets. 3. ORIGIN OF THE WORSHIP OF THE GODS 15. Since man can conceive of all supernatural beings only as superior personalities made after his own image, he endeavors to influence them in the same manner as in the case of powerful human beings. He shows them his reverence by approaching them in humble posture, with purified body and clean raiment. He begs for their favor, and, if they are displeased, for their indulgence or pardon. He presents them with the best of what he himself possesses, in order to insure for himself their good will, to express his thanks for bene- fits received, or to atone and make expiation for any offence toward them. 16. Such is the origin of the three principal forms of worship, purification, prayer, and sacrifice. To express humble reverence and submissiveness one would either actually cast himself down upon the ground (irpoo-Kwclv, supplicare), or at least stretch out his upturned palm toward the abode, or the image, of the divinity. Men sometimes confined themselves with chains or bands, that thus they might surrender themselves entirely help- less into the divine hands. For the same reason, at a later period, in the performance of every holy act they wound bands (rati/tat, taeniae, vittae) around their heads, just as they did around the sacrificial animals and other objects consecrated to the gods. The word religio, in- deed, signifies properly that relation of being bound