() (PASC een LUA (eee CONT een Lg TPIMHNIAO ETE THMONIKO HEPLOAIKO [1A TH MEAETH THE @PHYKEYTIKOTHTAL The Divided Colours of ReligionTA BIAKPITA XPOMATA THE OPHEKEIAE nce ert pacer eo anc) Ca rake OPpHE! IOAOTIA — IEPA/BEBHAA RELIGIOUS ~ SACRED/PROFANE, Toyraio emormnovix neptodu6 ya ty wedéry THE Oonoxevtizdrytag ntific Quarterly for the Study of Religiosity ISSN: 1108-8605 Tetxos 3/Anpidtos - Lowes 2002 Issue 3/April - June 2002 yup 9 € www, sacred.gr religioustudies@hotmail.com e-mail:XPONIKA THE @PHEKEIOAOFIAE | ANNALS OF RELIGIOUS STUDIES TiQPrOE TEIANTHE, H Atarhowi HOwig xen Tolurwaiig orm Zxéy tow Lwvnoser 7 GIORGOS TSLANTES, The Counterpoint between Ethic and Politics according to Socrates NIKOAAOE KPIOAPAE, Ognoxeia zou Téxvy om Lvéyn tov Nixdhaov Aotéagr 23 NIKOLAOS KRITHARAS, Religion and Art in the Thought of Nikolaos Louvaris NIKOAAOS AOYBAPIS, H Ovola mg Ognoxeias 33 NIKOLAOS LOUVARES, The Essence of Religion HAPAAOSIAKA ©PHEKEYMATA / TRADITIONAL RELIGIONS. AGISILAOS BOLETSIS, Divine Kingship in Hawai 41 ATH3IAAOZ MIOAETIHY, H lepoGandeia ory Xe6en XPHETOE TEPEZHE - FIQPTOE YEKIAHY, To @onoxevtr2s Erowyeio otov Hodwhetto wa 0 Xpiowa- vuouds 37 CHRISTOS TEREZES - GEORGOS FYSKILES, The Religious Element in the Philosophy of Heraclitus and the Christian approach MANQAHE BAPAHY, Toopntég Moogés tov 190u auiva 77 MANOLES WARDES, Prophetic Figures of 19th century in Greece A@MIEPQMA: PATETEMOE - TA ALAKPITA XPQMATA THE OPHEKEIAL / RACISM - DIVIDED COLOURS OF RELIGION BAZIAH AAPAXTAZ, Moriéa Paroouoi orov Meraguchwoaxs Tovdatous $9 VASSILES ADRACHTAS, Patterns of Racism in Post-captivated Judaism TloayKaprioz KAPAMOYZHE, EOvoguienoudés xar Ouomenouds omy Opbddoey Exxdnoia. 109 POLYKARPOS KARAMOUZES, Nationalism and Ecumenism in Orthodox Church TEPAZIMOE MAKPHE, Iola war Patoonde 123 GERASIMOS MAKRES, Islam and Racism EYPXPONEE EKAHAQEEIZ TOY IEPOY / MODERN MANIFESTATIONS OF THE SACRED AHMHTPHE MIEKPIAAKHE, Avwdipyeig yu to @dvero aro New Age 153 DEMETRES BEKRIDAKES, Approaches on Death in the New Age Movement AHMHTPHE OYAHZ, Op8d¢ Adyor xau Avapamionéc — Axopationds zat Eoxatohoyia 171 DEMETRES OULES, Rationalism and Enlightenment ~ Apophatism and Eschatology BAZIAHE AAPANTAZ, Ovitéam Teainus. H Mvowxi Avdyvwon ts TMaouboovaxits ‘bdooogiag (uégos y) 185 VASSILES ADRACHTAS, William James. Mystic Reading of Traditional Philosophy (part 3) CHRYSOSTOM SELAHVARZI, The Fundamentalist Response, Ayatollah Khomeini as a Paradigm of Is- lamic Fundamentalism 201 XPYSOETOMOE SEAAXBAPTZI, H ovtaievtadiorws) Aréxoion, O Ayetoiddy Xojeivi wg rag dere lokawrxot dovrapevtedsopot EEAIAEE AIAAOPOY - HAPOYEIAZEIE BIBAION / PAGES OF DIALOGUE- BOOK REVIEWS AHMHTPHE MAFPITIAHS, Eivat 9 @onoxeia Attia TMoiguov, 223 DEMETRES MAGRIPLES, Can Religion be a Cause of War? NIKOAAGY MATROYKAY, H Eoyatohoyxi Auéoraon tou Xowotamowot 228 NIKOLAOS MATSOUKAS, The Eschatological Dimension of Christianity JULIAN OF NORWICH, Amoxahiyets Oxiov ‘Equtos 230 JULIAN OF NORWICH, Revelations of Divine Love ANTONHE Tlnapizox, H BheuOegie Emamoy tov Oavirov 234 ANTONES PAPARIZOS, Freedom in front of Death TIOPTOE PKOTEHE, Oonozeia, Newrepusryta var Léyzoovn Mokurioway Tavréryte 236 GEORGOS GoTSIS, Religion, Modemity and Cultural Identit KATPIN KAEMAN - TZOYAIA KPIETEBA, @ijav wax Teod 238 KATHERINE CLEMENT, JULIA KRISTEVA Ohe Feminine and the SacredRacisi DIVIDED COLOURS of Religion TT. 3o Teiyos Tov GIB xvopoRiOnKe oF Eva ¥AiNa ToOWOhaYvE!UC, EVE Hip MOV AVQOdOTI- Onne and Tig aaioteutes Mcortxds axdves THs Llyg Zextepdgiov 2001. ‘Onws névra, ot wro1es aepurtboRg mokhEs ovtyrijoers yivoveat, apéronta wOVooUweVa aepiivovTaL var aLogov- tau vat aeteignig negvoodtepee ageEnyijonts juévow adievaimotes... 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Atavowrat, Siw, va xdver xém TErOLO, M’ dda Lone, vadgyet oTovs jovodeToLotc xQd0;~OR0 daqgor a THY ZabiLEpyeA TOV oaToLO}Ot}; To rAapdv axpiEowja opLOHetE: Eva AEdtO Ahalolo andvmong ota egwTipara avr. Kheivovrac, Oe ijray magdheym va yy expodoomte vic ethizgwveig pag evyagiaties mp0s Shove wove Gihovg zai oUVEQYGTES TOU AEQLOdZOG, OL OCI HE TEOLOT ELMLGTOGIVH ZAL yervaodogia ToooPEOAZAY va GVVdgtOvY OTHY VLOAOINON Tow RapSyTOS TedYous xaL OvvEZi- Cour va ompitowy rowmorpsawe tv xoooAded jas, BAZIAHS AAPAXTAS AHMHTPHE MITEKPIAAKHE AHMHTPHE OYAHE XPONIKA THD OPHEKEIOAOTIA> ANNALS OF RELIGIOUS STUDIESTlo1a Horn; ria Toroys Toarrex; H Atanaoks Herkuz kat Toarrikns 2TH SKEWH TOY LOKPATH Ey, dvdges AGnvaion ous exTIN ex ons exyaes, aihd Oa uxaxoton orov bed xat byt o€ oas, Kat 600 avaerviw 201 prope, dev Ba aye va gHooogK xaL ve cag orpbouieio xan ve vovdercd oxovovdiprore axé ag twzaives xa06 good va wave. 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H wéoquva, EouES TOU Zeo- pdm Wa THY avToywwoia x04 THY 196080 OTHY [ETOXT TOU aya- G08 Evie exdotov tw xoltT@V Sev xaTaijyet OTOV OxETIROUG aU Tov uToxeievtons (Sawe OTHY AEoiTTWOH Twv Soguotay), aAdc avridera avadexviera o¢ Eoyatn péoyiva a te Hod, Me Tov T6710 auté 0 psaopos yiveTat 0 ododetxtNS sTQ0¢ To «yaOd, TH avyig papos me chiles wa tous oyeoaites tow. Fiverau mca daywyds THE avenig, dcoxahos tov diqov, n yonYooOvoa ovvEi- 1. Bi. Taran, Aroioyia Xunpdirors, 29 dee (croary, wipe, on. Hictoa Avbgedi= by, Réxros, Abriva 1992, 59)8 4,10 xau Aca- Tio. W.K.C. Guruete, Secrates, Cam- bridge University Press 1971 (@dxpuxi Exd00y Bumocrns, ntgo. Taaos Nexohaidye, Mopqurend ‘ope EOwveiig Toarétns, ABiva 191%, 139-148) 2. Bh Tuse:S, d 4 OPHEKEIOAONA - HOIA HOIKH: PIA OIOYS NOAITES: dno ts Aolutelag. H mowtoxogtaxt totty duatkoxr) nOvxig Hau od TUAjg TOV avyveierae ary oxéyn tou Swxodry dagéoer axd nig avriatorzes Oéoeig Tw aQoowxpaTIMY PODS UY xe xoCy- paroroue! 10 diya 00g THY avddvan Tov EhevBipws oxeMTELEvOU uToxeytevon ws eveoyou aapdyovta TE AOhuTUAtis. H ateopy c- 0} 700s THY avOpwnohoyua} emxévIowOH TIE AOMTUAIIC Sev Euet- ve, @€ yrwoTdr, dizwx ovvéneES ja THY AoOOWAUA Lan} TOU jE- ydov AOnvatov guLcadgov... Toy Tiseroy Ta1axti Awdaxtoga ioaogiag (Havemonyuto AOnyev) owaa mov xatd@eoaY UE THY AAQOVOIE xaL TO Foo TOVS Va opiobenjcouy to Yedvo xaL va ZaTAGTOLY Ta (La onpai- ‘Yovtes door Tov — «ogdantan. Eto yuo THE @LAOcagiag o Zuxod- ‘mys (470 1) 469-399 aX.) dev umoee avapqi6oha o AQETOg PLAd- oogos mov entGahhe Towés oTHY axéyn. Me avtov Guws aivetar Oui ya mOdTH Pood ouverdyroon}Onxe y AEoig~HUN xarTG Krxéowver «xGQodos THs plLodowiug ard Tov aveavd (oT Yn)» («philosophia de caclo devocata»)’, mote éxtote va eivat dedouévy y avapogd v¢ ordon, Oa eEnyjooute apeows to 26yo. O Yaxodtg magapéver Eva qyuydg anodinzd ov». Agevdg nati 1 unoéuevy cevtipaon omy atdon Tov oxertad je doa SyAGvovtaL ex ELE To omV A- noloyice. «Ey, avdges Abqvaiot, ous extyuth xa oag aya, «- Aa Oa urazaiow otov Ocd vt dyt oe oas.o»!? zor otov Koitwve. &H én eivat 1 copia cov, Hote dev Eyer naradaber 6ti Zar a- 6M ETEQA ZaL aNd TOV nETEgA xaL aT’ dhovE TOVs GLOLS TQ0- yovous 10 mo AOLUTILO, To 210 oebAOTS, TO MLO Ayo Aa TO mo oxovdaio ayaO6 ivan 1 narpida xa xate tors Oxovs xar zac Tous ywwottotig avgdmous, wat Ou mpETEL ve OeBSaoTe THY ma Taide, ver wrcoNpe oF AUTH) ZaL va. TH PooVEiCOUpE, STAY To zoe Leto, aegicadtego and tov aaréga jas; Kat 1} va Hy weiBoue Tlaxatijon, Abiwa yx. 124 28h, RK. SiseLArR, Anpio- xpariaa 200 orguerogi) ony apyaice Abia, wee. E. Top 6axn, Kagdapitoa, ABAva 1997, Tie jer vorogee 10 -yorrh ary éxvour tov xeiiry, 6). CLAUDE Mossé, La citoyen dans ta Grece An- que (GBmpeh bb00m O:x0- Alrys ony Agxaia Eiddda, nego. lodvve Marexavore- vrivou, ZaG6dhas, ABiva 1996, 64 ak, 124 22). 9, Bd. Kopnnaios Kazroria- ale, To npdsisua me Bg xqariag omweoa, 6, 111 Brea Ba, axernd: W.K.C, Gurmmr, 6%, 17 22% Tei. exiong ANNE BAUDoRT, Socrate et Jesus, Le Pom- rmier-Fayard, 1999 (Aqyve Exdooy Sanpcins xa Inpoig ~ Ole roug xaipiboun, dia our EviwoUy, wage. Meigs Karowivons didorug, AB ye 2001, 20-31), 1 Bi Prarror Apamarzit, 0 Zaongdrtns an 9 Amjo= gatia, E ~ Torooeni, Tes 306 86, 7 Towviow 2001, 24- 27. 12, 4... 9 dren Gott sy ni Sone wayoiueven iio ‘od drxaiov, xa ei weber Shiyav 96vo% wDiocaBat, iduotesery Gari je, OHO ‘tciew, ITnatasoz, Anaio- la Sanpdirous, 314-322, 65, 1H vroyediaiton doe yas. 13, Tlaaroxos, Anohoyier Sangdérons, 29d. lomrxcionona14, Taarunos, Koiran, 51 ab (aa, jpg of). drioho- {pei ondiba Keeton, Kéberos, Adyva 1994, 137. H uno- soy bac wag). Ac ete José yao x00 0 Eancei- 1K, MOTOS ato QO TOW Ux, Ativan aabizy», omer rove Oeowois ms Ain, ut ‘vovtas paar ibuaitegn «- ‘yaqogd army swaozeeswon areevong» ov axcogéet a 6 ny aaodogi TS UT tas Tow cag nodity «.. ite hag arives orow nédeyo ae ve isryooe ¥ ye axow- Gothic, apéaet va vmaxorE, 22 Et civ 10 TS Ha St waanogetiyoune Ty orgie on 3 a eto agoie vo H- otaxtose» (621, 516) 15, Bi. Pepaxiwar ZeNotaN EANTAS, WO Sangetyg wa 0 ‘tO. 1 ADifvaze, otoY t6- jo Socrates ~ Philosophy in Plato's Early Dialogues, Routledge and Kegan Paul Lid, 1979 (Gans éxdoon; Sargeirns — drdooopin or01¢ mangoes edisyoU tow Tie rave, jg. Adapen Boxy, Exon Todnucta, Adiva 1997, 17-111) 16, TlaaTaNor, Anoioyia Sargxirous, 33 ab, bx. 69 (y exquto,djs). T cations. ARNE BAUDORE, 6.1, 105-111 onan (7 EE HOIA HOIKH; FIA MOIOYE IOAITES, Fi ver xdvoupe 6,10 ooordcer wou ve naBaivoyse 6,11 emréooeL a dtapapriontns' wxopet jie ovoTmratuA MOazAGeIa va. xaTAVO- nei na var vaegbaBei —daws anédeike oe oxetwx usher tov o Te- pdoutos Lavtac'®, Agerépou pari 0 idios wat avr eiven, wand TH WGI Has, eV TOOZEILEVO To xpiGILO ONeiO~ dev angLOBiyTEt, add ovvenoet noldayiis we Tuc mpdEEIC x0 TO EpyO Tov TOV ava- yeaio «inno xdpo» we TO U6ve axapaitHTo mato exdbaons xa avértving Tov dynoxpariZz0t Weddovs, Avts emtvyydvetat, AOGTOY, [OW THE EMOYAE Tov Ver pV «Otczyew> HaONTEs Le 6éon THY Zatayoyi, Tov Motto ¥ THY Waka wan THE BEANOKE TOU va eiven aavorgtéc» oF Ghovs (WAMwate ey dev vmigza AoTE d4oxa- hog wavevds, Ki ay xdao1og Stay wihéo vou Stay héw Tor Bix4 wou em@upotoe va we azote, eite vedtepos eivat cite peyakiitegos, dev 10 apviOrnza noré oF navevav. 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Ent AQOOHETUK, SAWS MagAdexeTaL o diag o Loxodrys, to AEo!@N}LO «Oaup6viov» xoré dev LevTovgyOwoE ToOTOEMTAG, AKG MéyTOTE a ROTPEATIXG GE OYE Ue [La EVSEZSUEVN MOGEY (CPaVA TIS ‘nyvonévy, iy Stay yevytay, dei axotpEnEL pé TOTO 6 tty HEAAW Torte, MoOTeETEL bE odrOTEN)**, Todyuce OV oNjaiver dui Gxt HGvo ovoia GAG xaL TomOIg 0 AQWTEDUY QdhOS (1 ELELMEDIG THE cornextionona 28, BR Manny Heipeccen, Emorols) ra tov aANOpuant- edn Brief ber den «Huma nismuse, diypao00n tab. e1., Hepes oT. Engoraidns, Pods, Adjve 1987, 149 [385] van 153 [386] eveioroegee 29. BO. oxetuxi Bx091A02 Bunko, 6.2 30. BA KUT. Mixanaians, 62, 330 31. AMMORPTTOE, axGaxeouet 171 32. BA Tharroy 1. Taavma, Axpavia, Xpdvos, “HOog — Purooogeei) xQoaey0m tov xoobLitos Twov Yapxet ivy 64 174, 33. Bh. Kaztaz AzeA0:, O Hodettog 3a 9 guiooogt- 4, jer. Anguptons Anumigu- ‘ong, E&avtus, Athives 1986, 247 x & MoS exioms Paar. roy I. TSANTH, 6.x., 172+ 174, éxow xan negertign 6 Guoryoagents, naparowrés. 3M. BR ogee H. Lippe R. Scorr, A. KanTanriNt 0%, Meyer Aetioiv rg ER iid Tole, Ads 438 35. Maaroxar, Arodoyia Sumpdtrous, 31.6 36, BL oyewwde FLaaronas, Aroioyia Zuxpdrors, 246: Sacer giv doin 0% 16 vious deag@cigovea. nai Beats obs nds vou of ‘onijorn, Eco be dnp sev, HQ. Evipoan, 2e- 3b 37. Tip6h. ogerucd WC. Guna, x, 94 38. Mo. oxetvei CLAUDE Mosst, 6x, 74-84 39, © 6905 «avegys olin ‘ip ooqiooueiten edi 190- ‘gaming marrrzomatd, eyo W agyaioddyvei OTe: (rovhdgaray exer 1a iow ow ov «uiver 2X.) 0 jut exolatua tow nedatine ive avey) xo8cavty, Bypads| C% “img pioRsig THE, HeVERYIOD, Giduog dew voritan y eapEi, tHE ohwodtdrov. Fg6) CLaupe Mosse, é.2., 90.97, @PHEKEIOAONA - HIOIA HOIKH; FIA TIOIOYS MOAITES: andpaors Ze y OUVAXGLOVAN Evdvy THE TOdENs) aviyeEL xaTa- AV otoy pATTOVTA, EV TO «Bei ONLY? 7 «aILS VIO stEOLO- oitetan ory ex Twv votEowy emGeGaiwon (F} wy) WEES HON] EVAN HEME —tovAdpotoy oF Eva aQdTO exinedo— aTdqpaans. Aev gai- vera, ONAGdH, va oymperézer oTH DtaLdgGaon «cuTr|g xaDeaUTHIE? 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Bh. oxerved Marrn Hepecce, Te riven 9 guo- oogia; / Was ist das die Rhilosophic, co, Wee, 672- Bayyeang Mairouigns, (O4- hooan &d.), Ayea, Adina 1986, 31 67. 0 6905 aayadss x00- Gondicogase, nees exo@vyi, xageEnyiiorwy, yonotyo- eueivan 68) je aveiorpogo venue tHE Aapadoouaric, capyrtvaic womarcodornguinns, enrirxtionona - [IEPA TIOIA HOIKH; TIA NOIOYE OAITES: avaryévrnon TOV avahoyLxON, «Ws AQoiiTdHEON YL Tov EXaveToOO- dtoptoKs Tov «avOevtrxd AOhMxObM. To diyouge eivan Gt dev Oa ratébatve vroyrplos we xéoa cad Ta heyOueva enGppara egow- oiagy éu dey Oe aoxohoivtay exions We TY «emZoLvaVLaRt, TIOAITIKH», BeMEdVTAS THY cE [IE BOOP THE KOOqLOTIAT|s ENTO- oiniicn Ms EMoxiIs Tow dey Oa «aoxohoLvTay» aay WE THY TIOAITIKH, yrati «dev mpémEL va cayohobpaoten qe TY TIOAITIKH ws XOUTY, we A}QMON TOV dmoLoV eketOeQov xedvov 1 ws xahu- {pny edajgovomrxdd dxxaia Tyg AaTooyoniig GovievTuaig Edac Ov iows guewve “evi. Aev agénet dydadi «va aoyohotuaoter® we THY TIOAITIKH, ytati 1) TOAITIKH dey elvan xctt ov 6oloxera ew a- x6 THY avOdiA Gion, CAG, dma axoriic xan y PLoooPia, TAL titetat pati ths. Lopainter —yia va aga~edooupe toy Heidegger — «ye ty kyEagym) moKEN yevvjoews TS AQCOW- mus Was wotogiacy. Tote, 6é6aua, o udves edhog aOV Oa Tov é- [eve MoaypaTizd Vv aoxijoet (touhdxLotoy xaTag;Y, Zpis oiyouga ya eivar o wovaduds ov Oa eEavtotoe Thy dag NOo-nOhtAT Tow mapovoia) dev eiven di.Aog ad awtdy tov «ayabot meoGoxc- toow’’, tow pdvou iows odhov mov Hege avéxaley va «naiter, [le Toayay WédoTa emtuzia zou ovvereia péxor Téhous, ‘ovo Xiigo ts Agate zeiions tov deCregov ovataxo} roH (dyAadi} Tow «podondvoga» ‘0 tov «eyederon mE Eovoiagy), EUBGHOvTAE eV RoSHEYEWW Va avaBeTEOWE 6x1 ware en wxodnpaires n Poon eHOROTe TOV pA provoke (RpCHAs, eee, AAD eexouow ve Haves HA) oF OvOETIGNS je To eTwS ORR TOV EmErOY aayasy" ign Eras TErO10s «cxgoGaxicropag» planer EF opOHO’ naraniyeny waxévaveDr THE CEovoias. O avparvouuivos 600s, now woBetectat Ex ydpows jas vatapyry Oto waivohéw Tou, dev civar dards was, aha avigzer orov Atovion TaG6Srowiia vax gOdgreren ad verona oevErTErEs| rou, tig anole SuoreRie puts Speyer 0 coals YOO xa YOVOS UU VUE RAGCETEHYOL- le. Enaitooue Spi 0 idios var Eyer Suverrseegn poigay men woion, bore ve woye ey Eee dapoyovmoer— OPHSKEIA KAI TEXNH STH 2KEWH toy Nixoaaoy AoyBapr O Nixonaor Aovéapts (1887-1961) Oewpeitae o oxasavéas twv Oon- oxeiowuyohoyxdy amouddy atny Edadda. Tevvneévos atny Tijvo, aaogoirnae até ty Pkdgewo Exxdnoeatiea) Zxohij (1900-1904) wat ev avvezeia anotisaoe Oeohoyia ato Tavematiyuo AOyvev (1904-1908). To 1911 ehaGe vrotpogia até to Teod ‘Tdguua Tij- vou xau jteté6y atv Tequavia ja anovdés Oeodoyiac, pukooopias, mavdaywyxav xa Sonoxeodoyiac oto Tlavemoniquo THs Aeupiac. Me mv exévood tov omy Edkdoa vanpétyce dtadoyxxd ato Ap- adixe10 Adaoxcdsio AOyvaiy, oto Aibaoxadeio Onpedv Kéoxvoac zat oro Adaoxadsto Apoévwy Osaoadovizns ws xabryntiig Tov Maidaywyady. Karémy dtetéheor dtevduvniig tov EXauxou Tuj- patos tg Tnadunic Syolijs Ocooahovizns wéyor to 1925. Thy tdi yoovusl mepiodo vmjoke devOuvtrie Tov xegtodiz0b «Tpnydn.s O Tlodeyicien, eves ovvéua idpvoe 2a dievOvve to pULoLOYx6 sEQL0- 6146 «Avy» xan To PUoooPAd TEpLOSIZ6 «Koopobewpia» (1936). Eng 25 Oxtw6oiov 1971 cvayopeitnze diddxtopac tng Oeoloyiac, eve) téovepa yooua apydtega ekeléyn mapynpet taxnxds xaOy- amis mz Evoaywyig xc Eopnveiaes tye xeaviig Atadipa amy Oco- Joya} Sxohi tov Maverompiov AOqiv. Aad ty ory exeivy va éxetra: avértuge évtovy emotniovixi Spaotypistyta ws zave- motyuaxds déoxehos, 1600 atny ElAdba da0 xa oto eEwregt- x6, Mapdhdnia, onpaveaxés vrjoSav ot napeédoes tov omy dy- nda Ear} tg ydoas, 1600 pow rns aplpoypaqpias tov orov 1 Heproto Tito ts Exoyis, 600 xen Sic THE EvaOYSANOTiS TOV We THY4 1. Tray ti we 10 fy0 tov ‘oiigt 6. M. Maxea. Ht, Evoarywryiy amy piooo- ier 195 Oononrtas, ADE 1988, 4302, Toy Lsiov,Joro- eke mp5 ong 19: Opn oxtias, Abia 1993, M oniuc qed oo0y ovia nye Opnoxcia, Athiva 1996, 19-26, M. Sia Tu, Noxitnos 1 Anwteat, A~ Give 1968, Arowrrens: Era eomtonAne (ex), NAL Ania 06, OacroSpec, O pions. © Exdxrye, Apuioun, ADit ws 1981 ornnaionona OPHEKEIA KAI TEXNH 3TH XKEWH TOY NIKOAAOY AGYBAPI rohit}, Awréheor dv0 popés Tevixds Tpapparéas xa Svo pooes Yeroupyds oro Yaougyeio EOwerig MauSeias xae Opnoxeudrtary. E- fairiag tHe ommetoyris tov arny xatoxun xvééovnon tov lody- vn Péddn quhaxiornee, aod mocita anaihdyOne and va waver orucaé tov xadijnovta, to 1944, Meté and aeveaerh puidra- on Exavadiopiotnxe THY Epa Tov xaL To 1959 E&eheyy TaxTIZd uéhog Te Axadnuias AOyvéy, Ato yoda apyétepa o N. AotGa- tc néOave o€ nluxia eGdopujvter ét evcv, Me THY agoguar} THE oU- [thijowons oapavea yoovav até tay Exdnia tou, To OPHEKEIO- AOTIA/IEPA-BEBHAA gihokevel agevos jua obvtoK ApoOEyytoN omy oxéyn tov AowGagt, oxet} We TH Suethoxi} Oonoxeiag nat TE nig zat agetépou Eva diuz6 Tov xeijievo axe pe THY OvOIa TOU Opnoxevtixz08 pawvoyévov. Toy Nikosaoy Kpieapa Merantujaxod orrnti Oonoxerhoyiag (Mavemorijito A@vav) POTONOPOE AIANOHTHE STO XQPO TON @PHEKEIOAOTIKAN ME- hetdy om yGpa jas, o Nzdhaog Aovbapis cepnoe aiow tov dzWhoyo avEvertind EgyO, oF aTdhuto ovvdvaoyd He THY EMOTHOVUAH ZaL KOLVwVA!] TOV SgaoTHIdTHTA, EgyaLdpeEVOg G- oxva ue Gadixatd tov xivytoo Thy Oonoxevtini alom zaL THY ‘Yam Tov Ages TOY cvVOQuAO, adraxgitws PiAoV, eOVOTITAS, TH- Ens xar pooqwonc!. Toto quivetar evapyéotata oto emtoTmovi- 26 Tov EgYO, to oroio dlaTvéeTaL ard 6aOd OonaxeLTUAdTHTA Ha arya QO Tov OUvavOQuTO. Qc BeOAGyOs, GuvOwate aioTH HAL E+ motovxdryta Idtaiteon ayGamy eixe MOOG Tis BonOZELOYL{OKO- ynaic pehetes, Tov onoiwy vmiigge xa o EvPeguog evonyNTii oT Edkdda. Burvevonic, wouriig xa mewtordgos omy xa0EowaN THs Wuyohoyiag mE Opnaxeiac om Gcokoywaj Lyoki tov Tavemory- niov AOnviv, ave.aGe THy edoa tg Kawi AtaOiyzng, enrhouti- Covtag my egunvertua ueBododoyic: tow LaBipLerTos b1a THE eto swayiig THE Oonoxerodoyniig j1e06d0u. Enttdéov, drote tov aQo0pe- oStay 1 EveUgia, NaQEddE LAOIpLeETA PRODOGIag THE OoNoveias. Médtota, 0 idiog Litotoe exijova my tixagen avtotehovs onc, 1600 Yi to LAE ME WUZohoyiag THE Opnoxeias, boo za yo OPHIKEIA KAI TEXNH STH 3KEWH TOY NIKOAAOY AOYBAPL Ta padipiara Tyg wrooias twv Oonoxeypdray at ms qLhOoOGpiag tng Oonoxetas, Tlapahinp.a we v0 bidaxnx6 tov eyo, 0 AovBagtg nagovoicce extetayévo Zou akdhoyo avyyougixé éoyo”. H mokinevgn ovyyea- ue} Tov xordeon aroreeivar and mAnPboa avtotehdy Eoyor: Geonoynay (dna ta Opyaxeia xa Ocodoyia, Yaouvmua eg Ty soc Kohaooatic exiatohiy xa Eoayeyi} ei tac aeot Maviov ortovddic), Oonovewhoywmdy (H PaAooogia ths Oonaxeias ev tw z0- odvn, Ovoia, avtoréhera xu aisiOere THe Oonoxeias, H Oonoxete a6 aétoloyuaic arépews, Puyohoyia ths Oonoxeias xa xoaxrval} autiig oniaoia, H Wuxodoyia mg Oonaxeiac xae year auttis AQOS THY Geohoyiay), pooogtedy (lotopia THE PAoao@iac), xaL- dcywyndy zat Royotexmamdv. Me THY meiga mov Toy diéxoWve eixE GMdhuTa vaTavoROEL Gt OTHY AOdYL ExEivN Pan TOU EMoTH}LO- Mxob Hiddov TE Woyohoyia THs Oonoxeiag, dev ‘ray e~pLAT vo. UmagEet OmoLAdYTOTE TOGOd0¢ ety ABOHYOULEVWS Ta dLeOVH EI- ommpmovsd emurevypata dev aeagoveaotoiy om veoekiyvon axa- Sqwatey zowdtnra. Moog Ty zotedOuvon ave ouvebade we dvA’s Tou petapodoeis Eevoyhuoowy eyyetoudioy ayxetixc je TH L000 gia vou TH poyohoyia Ts Oonoxeias (Etoaywy) etc Ty pikooo- gice tHe Ognoxeiag tov P. Kalweit (1936), H Wuyvey ITnyrh ms Opnoxeiag tow Nog6nyos Emtexézov F. Berggray zat O Tuaite xa at petagvomai aroxedsypers tov E. Spranger). 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H Bonoweia wou 4 téxvi) BEV axoTedoi HSVO onavtUAd MaLvdjeva Tov aVvEypaTiZOs Giov xc AOlATOWOX, dé, eivat, ovviqa, avtotedeig meploxés ota onoia budvovtar ot akiec tov Ayiov za tov Qoaiov, avtiororya Kae akia apotino- Ere éva Giapa. Me To Giwpicr, Gidwore, Aabaveror meige Ts a vriorouzns akiag. Mati jue 1m Ognoxeia za yy én, 1) NOV HOU 11 pHooogia axagtitow éva ewaio obuaheyya now cagaxtypiter zat diaxoriter xi0e noditons, Elva xaQohud gpauvopeva tHe ovOgurdtytas exeidi eivan averyxaia akohoywad pawvopeve THE evOpdauns yueis’, H xaQokxdmyta tay aedi@y tov moALTOHOL, 1a oxola arorehoty exipodacis Hau moayuaTonOLiORIS tiatTEpwY a&tdy, owvodeterat ad Ty WeTaEs Tos evOtHTa, AioTELE 0 Ao’ 6agis, ‘Oray avn 9 evdryTa dtaoaheverar, TOtE yiveTaL mOGEEVOS neyding xalons otmy xowavia zat otov tohtTtLd. © xadoguods Tyg tdtoturias Tov Ayiow xat 1 oxéoy TOU HE TIS wadhowtes akies Rooxdéheoe To évtOVO EvoUEPEOOV Tw VeoxaVTLA- viby @udood pay, a6 ToVs onoioUs eEGoTHOE TM OEY TOV 0 Ao’ Gagic. H evaoxdhnoy we To ovyxexomiévo Lima, noowéhece e- OPHSKEIA KAI TEXNH STH EKEWH TOY NIKOAAOY AOYBAPL yin momdia avwaqpewy' elvan xagaaTnpLoTAd To yeyovds mos sna mohhots exagoodtous ms Badixijg oohiIg, to Ayo, av xan jay oapids ja aktohoyusi xatyyogia, wordoo dev anotehoboe uot akia dike org dike Oewgeixo negLaddtepe wg 1 EvoTHTTA TOUS, 1 aréauTy cutia omy onoia avagégovtay o1 Gres aBies: tow A- InBovs, tow Ayadot xat tov Qoaiov’, Zto onpeio avtd o Aovéa- Otc vioPeTotioe juice ELAPOLiC diaGopETUA etOyN, Bewgdivras ™ Oen- oxeia (to Gimpa THE aEiac Tov Lepod) ws aUTOTEAH TEQLOZ), Eve, nagdhinna, Exctve AGyo xe Ya TH dudorcon THE EVSTHTAS THs Gen- oxeiac we thy TéQN, THY EMLOTIN HAL THY PrROGOGIa, TOV ExLOV- véGy Hate Tove xOSVOUS THE AvayEevrHONs. EmMyeHOnve, wddvota, va avzetaotade: 1 Onoxeia and THY Téxvn, hetTOUOYdYTAS ws vxoxardotats Tyg. Mic Tero cdAnPoueTdBeon aL aspsTwON THY avevnateady edie THs Ognoxeiag xa tHE TEx eivaL Ya TOY AowGagi dvev vorpatos. Ta ororzeia avid tow AOMMOWO’, SapE- ow petakd Tous Zaté TH Pbon, To avtxeiWEVO AL TOY GxONS, Axé Ty otty TOU Gewpoivtar aUTdvoRA ZaTEZovTUS aUTOTEN G- a, dev svar Suvatdy y Téxyn va juFoQsaEL VoL eevTLA@TAOTOEL TH Oonoxeia xau to avtiotpoqo. Erm oxEyn Tov Aowaot, 1600 4 Gon- oxeia Goor Hat 1 TEx aTOTEDOLW 6udjETa dvapogeMAGY xaL aD- rortehdy dey nov tavonoLody diapogettass avérynes Hat KELTOUD- yies®. ' “Eva onpavex6 onueio avvdpetag tw dio aveypotuxdy pe- yeOay, mg texyg zor tng Ognaxelag eivat, xaTa tov Aoiéugl, 0 cexadytixdcy yaganripas tous. To ovyxexoutéve, to Giwpa me akias tov Qpaiov xa tov Ayiov, dev rgoxaheitaL and tov dv- Qowzo. Aey noofozetat and THY xagé Gaon, tow avOodrov, za- Aide dev anatet Sodon, evéoyera. To Qoaio zat r Ayo ory owé- yn tow AowGagr eiver avtixemewenc peyéOy ta onoia axattoiv udvo TH owvépyeta tov avOgdiov, to dvourna THE *ugiis To no0s aura, Tlagd terse, o ovouddars drapopés weTaEs ts Ognoweias xa ang Tépyng eiven dedouErES TO OgnoxeLTIX Glopar eer vTEQbaTI- x6 yoouunjga, zat ADOZWge! TEpG a6 TH dedonEvn o*paioa Te eYAOOLWY GPALVOLEVOY, dIELDdIOVTAS ato GABog ZaL oro EDwTELL- x6 mepieZspevo tors, To aodyTx6 Giwpa, ad TY dhhn, Taga- péver ekagTmévo ad ta parwopeva, evduateiGovtas oTmy Oéa tov uddOve Tous, EmTiéov, To OonoxevTU4d Giana svar To Gime wos a&iag nov avyjedvax eivar ZaL je ToynaTIZGTITE Qs did, 10 4. T1p6), M. MaKpaniaz, faro- or r5 ooogas 75 Bore ‘osciag, Abia 1995, 97.98 5. Hosa N, Aovaarrs, 6.x, 118-122 6, Tho), M. Maxpaxi, 6.x. 95-96 PHiexeiOnOnA7. Tio6i N. AovBAriE, 6.2, 122 8 Sto ido 122-123, 9. Exo ido 38-36, M. Ma. weaKie, Wyyoioa te Bon- exes ADjiva 1993, 96.97, 100-103, E. BERGoRAY, We -xo=h spa es Apnoea brgo. N. Aotagis, ABive 1946, 13 rickeionona IA KAT TEXNH 2TH 2KEVH TOY NIKOAAOY AOYBAPI Avo 6udvetar avtmemevad ws uct xQayporxdmyTa HaL ebd el Yat mov to BonoxerTIxd Giajia ogeiher HV peyGhy Ex’Spao} TOV dw omy avOgcimy uy, Lovéqa, eb ogetheran xan y S10 go- gonoinay, tov axd to aodyTIxd Biape, to Biapa mE akiag tov @- gaiov. To mobyt6 Giana, xaré tov Aoibagi, dey ekapté mY o- Vrohoyea} tou onraoia axd my apayeruxdmyta Tow avtixee- vou tov. Aev éyet iiaitegn anjcoia ye my xaddure yma akia, m3, evds éxOVs H} AOLaros va eLaxorbadel y woroandtyTa Tw T00- GM Kat Tov yeYovoTeY xoV avagegovEal oF «VT. 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AV Ti Qa xdzto10s Oc Hehe va orabel nord Evavtt TOY ayTIAi}Yeov Tov Aov6agr ya us ox€oers Oonoxeias xau téxvyG, 8a LTOOOKOE Vex t- oxvquore’ Gut or avmdiwers autéc PéQovy Gad xaoaywEvy ence yw Tovs THY etidoaon Tov veoxayTLaVLOLOE THE OxoAr|g ME Bae ons narté ovveree, Exouy AEOV eZOGehLOTE! GTO AERIODQLO THE Oty ZOOVIE OHEYNE, Zag Vea PROOOGLAE getpaTa supavioTAY, UTd THY exidoaoy to VEwY ZoWUMMdY ovvOrdiv xen tH EELENE TOU osyLoovon TexAoU AOMTIOLOL, Zuveqic, Oa jixogowaE va heyGei, SUN POOOPLA TQO’RdEDH Tov AOBGapL evaquoviteraL jE TH OPHEKEIA KAI TEXNH 3TH SKEWH TOY NIKOAAOY AOYBAPI due} nex eypboue toy ME axadMpains oxéyns THs eoyiis. Tho OVyAEXQULEVa, ZQLOTAVZA) OXEWN EMOTOATELOE TO PLRoOOBPLAS ovoTNNG THY veoxaytIavdy “na va avthijoe. emzererata, ory nooandded THs Ya avTet@mioe tis auTdoets evavtiov tov Xet- otaMoLot, Tov AOEeYovTAY xUpiws aNd ToUvs ExmpOOdTOUS TIS wak.otuais prooogiac xa tapdowy Guy adetotudy peyd- Tw, Smug 0 vAaQELoNSs ¥ 0 |Ndeviouds. 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Atbdtow 57 - 10681 A@iva - Typ. 3804885 - Fax: 3813065 e-mail: exandas @otenet.gr H OysiIA THE OPHEKEIAS (®OPOX TIMHE ZTON NIKOAAO AOYBAPI) Era TAAIIA THE ExeTEUMAig avagopdc TaV AEQLOdHOE yas ATO Ni- xélao AotGapt, THY XoWToroQLEHAA AUTH oper} Tw Bonaxe.oda- ytadv onowddv omy Eiidida, avadmuoetowe ed éva abvtouo reiuevé Tov oxeTHa We THY Ova THE DonoxetEs ws wuzodoyuON Gawvouevou, 10 o7i0 Oewooiwie evdexTxd Tov Kpous HaL THE E- motmovusiic oxtwajc tov Aotbag. To xeiuevo mov axohovdel Goi- axerai oto 6i6Aio Syadaoy Ooiwy (téu0s BY, 26-31) juce avkdo- Vij HeEvwv Tov Aotbagl, mov ExddOnxe wetc tov OdvaTs Tov (1964), Aammajoaue ty atiéy xau tHv opBoyoapia tow xeyevou. OPHEKEIA KAI Q2 ETOINEION TOY ANTIKEIMENIKOY TINEYMATOS, TOY H TONTIORO’, aati dag OTOIZETOY TOD EowTEELAOD Was Z6OKOL, das Evoouujos xatdotaars Tod toxeysevo, elven qparvdytevov Ha- Goluxdv zai. 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Awoywot xai oagxa- onoi, nod} bia vai pioos, Exipover dvtihoyot Tig Vonotapyias, Emrfepiara tod Oetiaronod, xeoupodynats nal deyvonors obddhas ioxvoay évavtioy tig Oonaxeiag, Mere xd¥e Exvsiideoy xai xGBe vezgohoyiay tg, torteon ead 240 wAjQuypa, Od Gvarpyehier vis Tous avWodaore Toy Adyatoy Tod Brod, iy Ognoeia zai i} rious Eaxolovoty ve tot, i} aviovavean cig veav Loiy equandtegan, avpuigxoioc tay yuzdy, Ragoboa. xati Sodoe., Té véqmy, 14 Sota‘ernzetionona 34H OYSIA THY OPHEKEIAT oxoritovy tév obgavdy tng, Staonopnitovrar 248 Goody dnd TV Gaiymtov adBov Tis ewanivys yuxis aQds 16 dndhutoy, ods 16 inepavodytSy, pds Ev aidnov vena TO! zdoHOV, &% Tod moiow pockaubdver dia zai nepteysuevov jy magoduA juts mages. TS GvaheOgov aid tig Oonozetag wagwvoei Sui, Snows iy TEN Hal Pun, éyeteier xai atey péow mg xéroLey ceverynendTyTa, Sut ém- tehei néctoia dettoupyiav, dveryxaiay Sid Tv ovvTiignowy Tod yu e108 nai averuariaod dpyanopo’, du. elvan zoaypaToRoinots [cig dag, was dpiorys diag, } dxoia onoté tiv odGiay THE, %- Bork city airorehés pawvopevoy évtds tod yuynod nai TOhL- nowx0i biow zai Beuehdver ny adsiPerdey THE, nage yov9K cig aT uiy abtarddetttv, ny airobeuehi@ory éxeivny, Tihy Oxoie data vidpey xal cig Wa xa0ohxé nal dveheoa qawvopeva 108 avev- RaTixod xdonov, Tiy Bway, SyAady} zai Thy texvny. 'H Opnoxeia &xorehet avaytigoiitos garvouevoy Tod avEuLa- THx08 Giow TEv éWodran, aroxzeiov Tod évOwaivou xodtTLOHOD aagé vy Emotiyny, Thy ten, Thy HOwiiy. Aid Totto Eorodepn avéxaQey i Epevva vai nods adtiyy zal éxeyeionoe va siodton eic iy éowreoiy ms tepyy, ve xa¥ogion Ti obalay mg xal va oud 1a6y 16 vonad tg. Ai cexavrioes, al dxoia E40noaY Ste kéoOU Tov aiddvow eis 16 Eodepe TodTO, elvan movida, Katé 16 mhetotov éxavtiodn 4 Oonoxeia weds Ty yoo, zai Sf THY HeTagvorEiyy. ‘Qs roratieny Eedionoev ainiy iy OetoruAit quhooopia, xngitaoa citi Hl apeoov yoow rod Geo’, brady} yvdouy tH GonBeia. Tg Exohaowwa) vari Exerra 6 doDokornouds, ¥ due cov yvbaw Toi iaepGanx0d, yor armokopévmy éxi tod Gudpia- 105, Tiig bratoijoeus H Evogdoews, ds oi juarioi, Hy oxarTvaa} oxo}, 6 Jacobi i) 6 Dilthey, Ts aité inter nat dg apdc tiv navOeion- ay priooopiay, (bia THy éyediaviiy, 4 dnoia Exonoyoroinoe 065 ty oxoxdy Todt Ty duahextaxiy hoywaiy nai OOdWOLOE THY Ognoxeiay das aitoovverdyotay tod O, Beauty, attraction and power were the component of the constantly active and highly effective politics of sex, or rather of procreation. Given that chief was"... an individual who is able to trace a genealogical relationship to a reigning king ... through an ancestor [of the maternal or the paternal side] lying within the tenth ascendant generation ...”*, there was also an avid concern for the genealogy. Every noble man had to secure the rank of his lineage, especially of his progeny, by making right marriages to the right people, i.e. women of high rank, since this was defined bilaterally”. ‘Appraising the general character of the Hawaiian society and culture in a way reminiscent of the formulations of Sahlins on the ‘open’ structures, Valeri ascertains “the process never seems to stop at a point where a complete structure, to be replicated in identical form in successive generations, is achieved; it continues down to the present and thus invites its further continuation by the invention of new in- stitutions and practices”. In the midst of such a ‘quick sand’, the kings managed to survive and cherish their divine aura. The strate- gies employed were partially exclusive to them —such the performance of the high sacrifice for god Ku and partially shared by a larger number of other people, notably the chiefs. It is in relation to this wider access to means of legitimacy that some features of Hawaiian divine kingship must be seen and this will happen presently. ‘OPEN’ STRUCTURES, ‘PARADIGMATIC’ ACTIONS AND THE MAKING OF DIVINITY. 1, THE Pouitics or MANA It couldn’t be exaggerating to assert that thi logic of political organization the Hawaiian ‘politi as well as the logic of the overall native culture. Tracing a royal descent in a time span of ten generations was something that many people could do. As if this was not enough to perplex the condition, mana, the substantial basis of rank as “divine potency”, could be obtained from many sources and by many means. “[Mana is] acquired through descent from the gods, who are the ultimate ancestors. But mana may also be directly given by the gods to a person they elect, ‘or it may be obtained by ritual, priestly mediated means. However 23, Sasitins, 1985:17 24. Wats, 1985:157 2. ibid. 157 26, Vari V., Constitutive rative in the legitimation of the Hawaiian kingship. in led.) thropological Approaches, Stanford UP, 1990:173 ornexconon [eA EN48 27. VALERL, 1990: 167-68 28, Sains, 1985: 20, see alsoch3 29, VaLeni, 1985: 157 30, ibid. 159 @FHIKEIORONA - DIVINE KINGSHIP IN HAWAL obtained, god-given mana is the true source of legitimacy and its presence is demonstrated, in the last analysis, by the success of a person’s endeavours. Therefore, Hawaiians treated as divinely legiti- mate, indeed as divine, not only the highest ranking nobles, but also those who, however low born, conquered the kingdom”? ‘The last strategy was not only ‘efficacious’, but was also one of the possibilities that the local cosmology ~as paradigm for action— was offering. It will be remembered that civilization had come from across the sea —Kahiki— by a host of foreigners. These had defeated the local, native chief and usurped the land, while their leader had married the chief's daughter becoming ‘indigenous’. Hence the Ha- waiian saying “every chief acts as a conqueror when he is installed”, In the light of such a centrality of the myth as a model of and for action, what Sahlins calls “Mytho-Praxis”, one could infer that usur- pation was legitimated a priori, making the political ground very ‘slippery’ for any king. Beyond crude force, however, there was the imperative of rank. So that “the actual relationships of subordination and political alliance tend to be more important, in the long run at least, than the genealogical relationships. The ideological predomi- nance of the genealogical principle is demonstrated, however, by the necessity of transforming power into rank””’. At this point emerges the importance of the ‘legitimacy constructing’ strategi iven also that “there are no clear or automatic rules of succession; in addition, the system of transmission of rank is such that it creates a number of pretenders with equal or near-equal claims”™", From what has been already said, | come to conclude that the basic feature of the Hawaiian divine kingship could be summarized in the axiom: to be [king] means/is to become [king], a becoming process relying on ways of inventing or inverting, creating or nullifying, augmenting or diminishing one’s rank, i.e. mana-divine potency. Here are some. 2. THE PoLitics OF MANA Genealogy relates a particular person to a group of people, a series of persons and/or epochs, going back to the origins, to the founding ancestor, the “patriarch’. In Hawaii this feature acquired extraordi- nary importance since the ancestors were gods, and, according to the local genealogical patterns, “differential temporal closeness to the DIVINE KINGSHIP IN HAWAT founding ancestors implies differential power to, metonymically, stand for him and thus for the lineage generated and symbolized by him”*!. According to the same author the situation that prevailed in pre-colonial Hawaii made impossible the tracking of any ‘legitimate’ order and position in the genealogies of the chiefs, “kingship bilateral, consaguineal unions ... polyandry and polygyny coexist . even the order of birth looses much of its meaning ... within this entanglement of relationships”. Hence, anyone interested in legitimizing his power as king, or aspiring to the throne, had to form his genealogy in the face of simi- lar claims from his rivals. This was pursued through two genres of the oral tradition: the chants and the narrations in prose. Here I will insist on the role of the first and their relations to the overall cultural context as outlined earlier. Among the different sorts of royal chants [mele] the most important were the “chanted panegyrics” [mele coihonua}*’. In them the royal pedigree was presented as a unilinear process that through a series of male ancestors was leading to the person praised in the chant. Reality, however, was neverso simple and unequivocal. Except from the factors already mentioned, this linear genealogy was belied by the fact that women —and their lineages— had an indispensable position in the continuation of the line and in the [bilateral] condition of each person’s rank. Yet “genealogical chant include women mostly as appendages of their male spouses, very rarely as sources of relations”. Along with them were also muted the marital alliances of the royal lineage to other lineages, the ‘wife- givers’, in other words, its dependence on others outside from itself for its existence. This was consisted with the notion of the sacred-akua as independent, autonomous and self-generating**. Whenever this myth was implemented as action, it was taking the form of the ince: tuous marriage between brother and sister, a union thought to provide the ultimate degree of mana, replicating as well the primordial cosmogonic union. In contrast to such a logic, the prose narrations “depict succession as a complex social process which ... ta variety of forms that cannot be reduced to a single rule’ 3. HawallaNn Pouitics AND AESTHETICS Additionally to their ‘ideological’ content, the mele were deemed powerful due to their form that was seen as having and exerting magical influence. Firstly, they were putting their ‘spell’ over those 49 31. VALE, 1990: 159 32. ibid, 159 AB. ibid. 165 34. ibid. 167 3S. VaLEw, 1985: 31M. 36. VaLERI, 1990: 174 ‘orttexEiononA37. ibid, 173 39. Samuins, 1985: 17 40, Fora Melanesian case that presents interesting similari- ties, see Harrison §., The Mask of War, Vialence, Risual and the Self in Metanesia, Manchester U.P: 1993: 120. 25 41. Duptey, 1990: 7 42, VaLent, 1985:4 -emnzxcionon -[itPa] INGSHIP IN HAWAL who were hearing/watching them performed. They were supposed to exert such an attraction that the audience was led to confirm the chant’s content independently of its veracity; “the basic factabout the genealogical chants is that they are chants-compositions powerful because of their formal qualities ...”°7. The aesthetic value of the mele was inherently connected with political power since “the magical forces of the chants depends on the reaction it elicits in its audience and ... this force is all the more powerful the more numerous the audience is”**, This mele induced a public validation of the king’s [or chief’s] rank. This has been interpreted as “validation by consensus”, yet a more proper term for itis, | think, “validation by capture”. This is related to the Polynesian concept of the ability of aesthetic forms to dominate those who experience them, conquering almost their consciousness*”: remember also the *kapu/noa’ nexus.*°, Another aspect of the magical power of the royal mele had to do with their connections to the cosmic processes. It will be remembered that cosmology laid down a pattern for the unfolding of history in many levels. The multitude of levels in Mytho-Praxis was matched. by the multitude of meanings in the words of the chants. As elsewhere, in Hawaii the words did not have a “monolithic’ meaning. Addition- ally, their role was not simply ‘expressive’ but also ‘instrumental’. In this case, we could characterize the mele as a kind of ‘speech act’. It is here that the semantic virtues of the Hawaiian language were fully actualized. “Since words with multiple meanings are frequently used in the great chants, many passages have several layers of meanings ... through use of words with multiple meanings, carefully worded passages tell, or make reference to, three, four or five stories at one time”! Hence the native interpretation of the royal chant Kumulipo, the ‘archive’ of cosmogony discussed in the first part of this essay, “at once as the description of the origins of the cosmos, of the life of an ali’i from infaney to maturity, and of the formation of a new dy- nasty"? Returning to the issue of the legitimization via genealogies, the chants did not simply affirmed the position of the royal or chiefly offspring ina chain of persons. Actually, they constituted such a chain ad hoc. This could be called false tradition, since for our criteria, the works have only an expressive task, and thus the whole issue is the accurate correspondence of words to facts. In the Hawaiian cosmol- ogy -and grammar words make facts, and this is the essence and locus of their magical power. In the mele, legitimacy was secured by DIVINE KINGSHIP IN HAWAL the reciting of the ancestors’ names in the right order. This meant that they were evoked, summoned as witnesses and guarantors of the right order of things and persons. Their consensus was elicited, as in the case of the living audience, through aesthetic form with magical potency. “The names of the ancestors must be recited to call them, so that they can witness the birth of the new offshoot of their line and convey their potency to it. The ancestors’ acceptance is what really makes the new-born a [royal] descendant”? . Under the light of these notions it makes perfect sense why the ali’i referred in the mele, were seen as the exclusive owners of them**, The fact that the mana/rank of the king could be affected by his or others’ chants is not irrelevant, | think, to the cosmological prin- ciple that sees god and their representatives~ as depended on the humans for the recognition/actualization of their power: “... man can control divine power ... by means of symbols™® . It is also consist- ent to the notion of mana as “... a sort of ... life giving power in the speech”® , Finally, the “charging of the divine chief with mana through .... the omnipotence of names™” , alludes to the property of the royal Self as a “super-encompassing entity’ , as will be seen in the next part of the essay. 4. THE KING AS [REJCREATOR AND THE ‘HIERARCHICAL SOLIDARITY” ‘The last term was coined by Sablins in order to describe and interpret some fundamental features of the “heroic history’“*. According to him, “... the coherence of the members or subgroups [of a ‘heroic’ society] is not so much due to their similarity (mechanical solidarity), or to their complementarity (organic society), as to their common submission to the ruling power™”. This was an implication of the perception of the king as beyond social order, transcending it, and, despite it or because of it, sustaining it. Power —in the Weberian sense- was a manifestation of his superb qualities, a part of the to- tal, rather than the crude reality underneath the cloak of mystification. “At once encompassing and transcending the society, the divine king is able to mediate its relations to the cosmos =which thus also re- sponds, in its own natural way, to his sovereign power”, “... such heroic figures are structuring simply by being, insofar as the exist- ence of the other people is defined by theirs”*'. This was also achieved st 43, VaLext, 1990: 179 44, ibid 48. VaLERI, 1985:7 46. ibid. 99 47. Wate 48, Samavs, 1985:32-73 49. ibid. 45 50. ibid. 34 SIL ibid. 48) ‘emeirxeionona 1990:17852, VaLEKE, 1985:109 553. ibid, 158) 4. VALERI, 1985:156 55. ibid. 146 536, ibid. 148 onexconons- (ea IEEY 2 DIVINE KINGSHIP IN HAWAL by means of certain rites [sacrifices especially], in which the presup- position of their performance was the maintenance of the social hi- erarchy**, In this way “the king ... establishes ... the boundaries of the ramage that encompasses the nobles of his realm. Moreover ... S the order of the commoners who are under each the veritable creator of the society as a coherent whole, By cteating society, the king’s actions are the conditions of all other actions, and therefore ideally contain them. It is this factor that makes him a visible personalization of the human species...”53, Another direct exemplification of this quality was the act of the newly installed king to distribute his domain. His overall character was also recognized in the first-fruit offer- ings, “This form... springs from the idea that the entire land, indeed all of the nature used by man, is produced by the gods and, hence, ultimately belongs to them ... The king is their closest representa- tive’4, We have already referred to the fact that the element that unified the multiple manifestations of the sacred, was the human species. The king, standing as the offspring of gods and the ruler of the humans, could mediate their relations by being in a between and betwiat position. Actually, he could manipulate both sides to estab- lish his power, his mana. “Each king produces the cosmos in hid person and secures the correspondence between the human and the natural order” deally, a perfect realization of the species in the individual”**; and it should be remembered that the individual recapitulated his own species, while the mankind recapitu- lated the whole nature. Atop this pyramid of symbolism’s and permu- tations the king could posture as another ‘axis mundi’, the axis of the world, His role as such was explicitly manifest, in fact actualized, in the performance of rites, among which the most important was the one of sacrifice. 6. SACRIFICE AND KinGsHip “The king is recognized as divine by virtue of the successful perform- ance of certain sacrificial rituals. But the ability to perform them successfully depends on turn on ‘pragm: “political” actions Conceptually, ‘pragmatic’ and ‘ritual’ actions are not related to se] rate dom each with its own autonomous values and content. Rather they differ in the degree to which they realize the same values DIVINE KINGSHIP IN HAWAT ... practically, every important pragmatic action is associated with and regulated by a ritual counterpart”’”. The role that sacrifice used to play in the Hawaiian kingship alludes not only to the ontological distinction of the divine king, but also raises the theoretical problem of the instrumentality of the rituals. In this part I will insist on the first fold of the issue, As it was mentioned earlier, the ‘patron’ god of the Hawaiian king was the ferocious and belligerent Ku, From the rites related to his worship the most important was the annual inauguration of his great temple —‘Iuakini’ temple. This celebration was accompanied by @ human sacrifice, that was considered as the highest offering. In the performance of this ritual four persons were involved as the ‘perso- nae dramatis’: the king as sacrifier, the priest as sacrificer, the ‘kahoalii’, and the victim. King’s centrality, and divinity, was mani- fest in that he was intimately related with the three other persons engaged in the offering, encompassing thus the whole action in him- self, A. THE KING AS SACRIFIER Valeri assumed the terminology formulated by Hubert and Mauss, for the analysis of the Hawaiian sacrifices, particularly in order to cir- cumscribe the king’s role n those decisive moments, when gods and humans approach each other in a perilous condition”, The Hawai- ian king was on the one hand the sacrifier, the person for whom the sacrifice was offered, but in an other level he was a mediating person -sacrificer— relatively to his subjects, The king offered sacrifices on behalf of his people, his land, the whole nature; “The king is the supreme mediator between men and gods. Direct contact with the most important gods of the society is possible only for the king and his chaplains ... The king's sacrifice implicates society as a whole ... ‘Thus ... as a sacrifier, the king is also the sacrificer for society"”!. In this role the king actualized his own divinity, especially in his relation with Ku, that was pre-eminent “...because it is the necessary presupposition of his connection with other gods”. this relation went so far that “,,,in many cases the name Ku is automatically given to aking ... the custom of naming kings after their gods attests to the belief that the king is a manifestation of his gods and is therefore himself a god relative to all other men™®, Besides being a peer or a representative of the gods, the king was also the person who ‘be- 87. Vater, 1985:154 58. For a brief review of the instrumentality” question sce BELL C., Ritual Theory, Ritual Practice, Oxford UP. 1992, Keni). & Karan M, History Structure and Ritual, in Annual Review of Anthro- pology. vol. 19, 1990: 122: 29, VALenl, 1985: 340-48 59, Vateni, 1985: 140M. 60. ibid, 130-31 61. ibid. 140 62. ibid. 142 63. ibid, 143 ‘pHrxttoaona - [igPA64. ibid. 104, 1990; 109-115 -f, Dudley 6S. VALERE, 1985:136 66, ibid, 67. ibid. 140 (68. ibid. 134 (69. ibid. 1234f,, 133 70. Sass, 1985: 20 Thes, Vateny, 1985:135 72. Sanus, 1981: 20 enicxcionona - [icra EIEN DIVINE KINGSHIP IN HAWAL stowed" mana to them, through the rituals of their worship: "thus the king, as a supreme sacrifier, is addressed in a chant by saying ... ‘you give life to a multitude of gods’. B. THE PRIEST AS SACRIFICER In pagan Hawaii there was an established, developed and internally diversified priesthood. There were various classes of priests on the basis of he gods they were related with, their functions sacred and secular. As in the local pantheon Ku was the supreme god, likewise the top of the priestly hierarchy was occupied by his functionary, called ‘kahuna nui’ -the high priest. He had a special relation to the king being the royal chaplain, he was also an ali’i himself. His role was not a simple ritual performance for “the recognition of the king’s legitimacy depends largely upon him, since he has an essential role in rituals where this legitimacy is established, The king, however, being the “true head of the cult ®... can delegate certain aspects of his mediating function to priests”. comparatively then “the kahuna [priest] is defined above all by his knowledge, by his expertise, by his connection with a particular deity: the ali’i is defined by his belong- ing to a superior state of being, embodied by a whole group of gods or level of the divine™®*. like the chiefs, the priests were akua/sacred, their life being regulated in details like food and sex, from their early childhood® . C. THE ‘KAHOALI ‘The term has been translated as “the companion of the king””, *kanu’ meaning ‘keeper, guardian’, a title related often to priests’! His presence was related with the human sacrifices offered to god Ku, hence his nicknames: “fearful [kaukalia] and ‘the death is near? [kokokakamake]. His role in the rite was this: standing by the altars of Ku, where the victim was consecrated and left to rot, he swallowed ‘one of the eyes of the victim along with the eyes of a bonito fish”, Sahlins interpreted this action as related to vision as an action of subordination, in the context of the aesthetics of power or the soci- ology of vision and/or the kapu/noa nexus of hierarchy [see early sections]. Beyond this, I come to see the presence of the ‘kahoalii’ as being necessary, due to a contradiction inherent in the king's divinity. On DIVINE KINGSHIP IN HAWAL the one hand, human sacrifice established the king, “... it is this privilege/duty, saben! than a special title, that sets him apart from the rest of he nobility””*, On the other hand, the very presence of the human victim, alive or dead, with the shedding of blood or the pol- lution of the corpse, induced a major impurity to the participants in the rite”*.In this point kahoalii intervened as the ritual ‘double’ of the king, acting as a ‘shield’ against the inevitable impurity of the mo- ment. It seems to me that he condensed as well the negative, threat- ening aspects of the royal power, manifesting them apart from the king’s person, purifying him both ritually and morally in the eyes of his subjects. D. THE VICTIM It could be arguable that in the case of the [human] victim there is an other ‘double’ of the king. The victim does something more than being the king’s substitute in the exchange between this world and the realm of the sacred: he stands on the same ontological level with him, both being in a liminal position. First of all, approaching divinity ~always seen as dangerously ambiguous— implies a certain degree of ri by saerificing to the gods the king always rans the risk of being their victim", On the other hand, the victim was closely associated with the king due to his qualities, for as victims were offered people who had committed grave sins, had violated royal taboos or had made a serious crime —categories that overlapped in the local penal system”® Inthis way they had transgressed not only the moral/legal margins of theirsociety, they had also violated the cosmic hierarchy, since the two levels were interconnected in a common encompassing whole. The transgressor, by defying the royal taboos and their cosmological corollaries, was raised to a position beyond and above the common people, the ‘kanakas”, Thus he was becoming the symmetrical oppo- site of the king, his negative reflection. Hence his sacred (‘Ia'a’) character. The difference was that the victim, having improperly entered the area of the sacred things and persons, could dwell in that condition for a short time, until his sacrifice. The king on the contrary, being ad initio and ex officio immersed in the sacred, could remain as such, as long as it was permitted by the political ces” Given the wider implications of the victim’s transgress king must reproduce his kingship by neutralizing his negative, de- structive equivalents or ‘doubles’ ... The s ¢ of a transgressor 55 ‘73, WaLeRt, 1985: 14 74. ibid, and pp. 8311. 75, Vatuni, 1985: 140 Th for an interesting correlation ‘of the positions of the king and the victim vis-2-vis the social body ¢-also Gran R, 1977, ‘ernaxzionona - [isa]7B. VALERl, 1985; 165 56 79.;bid. 157, see also pp.134 ePHaxtionona aa DIVINE RINGSHIP IN HAWAL does not simply purify the king by reproducing the distinctions be- tween his status and that of the transgre: it also makes it possi- ble for him to realize a given end by estal 1g contact with the divine””*. By consecrating the victim of the gods, the king was get- ting rid of a negative peer and, at the same time, incorporated him to the proper order of the cosmos, whose he was the guarantor and manifestation. “This is the reason the king is often presented as a devourer; the devourer of the transgressors and ... of the land which he must encompass in order to be complete and therefore perfect, divine”), Thus the purity of the entire universe was accomplished through successive circles of purification’s, ending in the ‘making’ of the royal divinity as well as its [re-]assertion in the face of adver- siaries. Epitocue Ending this review of the Hawaiian kingship does not mean complet- ing it. Hence it is impossible to infer a major induction. Through the successive parts of this essay emerged the picture, through incomplete and dim, of the precolonial Hawaii. A society organized with an admirable flexibility in mental and political structures, so as to sur- vive the turmoil this flexibility entailed, and to incorporate it as its dynamics. It appears as a structure ‘fed’ by the conflicts born inside it. This could be readily dismissed as a structural-functionalist myth. However, how can we deal with the features of a radically ‘other’ culture with our own cognitive instruments, without simultaneously [de}forming it —at least partially— according to our presuppositions and principles. Returning to the maritime allegories of the introduc- tion, it is almost impossible to sail without a map, as it is inevitable that this map will, somehow, distort reality. The issue at stake is to have always in mind this divergence; otherwise the whole attempt to sail across the ocean of time may end in a wreck. TO OPHSKEYTIKO ZTOIXEIO STON HPAKAEITO KAI o XPIETIANIZMOE H avd yeioac wehéry emyerpet va eketdoer to xorrd aé00v optope vec Oonoxevrixes nar ev wéper Oeoioyieés azdyerc tou Epéoou quio- adpou Hodiietrov puropovv va Geadot utd x0 meioue THs XoI- anavuais bidaoxchlas 1} va avveSeraodoty aki ns 0” Eve 01S Bewpncrand maine. Apooq xcu x77) Twv moove ioe rs eivae 10 6:6rio Tow K. Agehob O Hoéeeertog 2a 1 Dthooompier! Hau - duatitepe to xepdhaio «OL axdupvpec TéheTOUpyies nat haTpeLeor” efagyiic ot ovyyoageic Aau6dvouy uToYqY Tous Gui Exo cetEva~ vei tous Sto dagoperwd Oewontixd jeyéOn xu Gt ot droES av yoiocic rou enzewoivee, zavowvrae aTyY Ego} ToL evdeZouevor zat tov avareéymou Mapa ratra, morevow du, axdun wie v- 16 THY ontval tov mBaveov nae eEwrepvaiv mpooeyyioedy TOVs, eivea vouuin epeuvyrrend juc této1a andére.pa. 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Exot, o HodxAettoc wooabido- ytag autiy THY Epler} didotaan oto Aeio to oOGeYyiteL éoa ato Thaino THE OULRaEHATYTAS Tov, OTIC NOELEVveC, SHAAd!, ad TH aogiat toi mvgds —toV xaigLon ororgeiou THE ZoOLOROYias TOU GvY- Owes, xov dtatnoowy téd0 TH atyxoOVvON Goo ZaL THY apLoLGcnd- TG TY ayNBETwY oTOZIDY joa OTHY oAdTHTa. TagdiANHA, © AOS eyRiTTE avEHTEXG xa xoLTLAE Ove OVYXEXOULEVE EpaIL- vouevar THE Oonoxevtanic twig THE EXONS ToL, THodvTaE jue oTdON emiderva eu oxertimowar. Evyxexoytéva, aoxei HeYYO OMY xa- Teorey -eite VOLE eite Oéoe-— Oonozeia, xdw nov d.aaiverat Ota aroondouata row axohovoty, Ta aoorcoparta avTé eivat Tot UM’ Quy. 5, 127, 128, 96 xau ex@odtouv ty avribean tov H- odertov axévave orig xaGeqwpévec ayatnoés Bvois Teg T- iy Tov Oedy, xaBd¢ xa THY dovnoH Tow ver dexBei THY avOQW- moMOo PLA PEHQHON Tov Giov, dtapovoRaLO‘yEVOC, ETO, ANd [Lv- Godoyrec nerdhowa. «Ka®aigovtan 5 déékw aipertt jcuvdytevor oiov BL TAG ei sp.GV eNGdc med amovitoLto. Maiveddat d° av doxoin, €L IC GUTSY avBodiawy exupodoaTo ovtw noLEovta. KaL ToIg a yaipao d¢ touréovory eiyovtat. Oxoiov et ttc dépotor heaynves- otto, ov T yryiboxwy Bek: ovd' Howas oitwvés eLoix(am. 5). [Ke- Bapitovrar prcnvopevor je GAO aij, xaTc Tov TedxO TOV HANOLOE, eve) Eyer toyworoet om Adorn, emyetpet vor aAVOei We Adon, AV ndiora évac Gog dvOgw0s tov éBlene va eveoyei zat’ avtév Tov To470, Ba Tov xapaxn}aite oc davvdgtnto. Kat mooaesyovtat evdtov avtay TOY ayakydtwv xaTd TOV Tod AOU a Pvaovoe 2ETOLWS OTO OAIT TOV, | Ywwoiovtas AOIOL eivat Deol vat OLOL Howes]. Extdc wv Aww, emanuaiverar edi 1 eowteguey avti Gaon oTHY onOIa Eve citoHO propel ve OSMYHDE:, StaY dev ExeL AOR eqUTVEUTIAG ZoLTIQA arévaVTL OTH EEWTEQLA TOV ADAY- TO @PHZKEYTIKO XTOIXEIO ETON HPAKAEITO KAI 0 XPIXTIANIZMOS parwényta, Stay dev Eyer zaTavor}oe THY ovoUdbn BudexpLay ave cod oto petacpvaus EzelOev zat oto eumeigu.6 EveevOer, 9 onoia toxéet nagd THY enowwnar oxéon Tors. Todt xav’ exéuraoy obryel o€ odes and tig onoieg axovardter axdum va 0 oToLyEN- dng opBoroyouids woL GEUMoNSE xa MORK sceQLGD6TEQO OMOLADd}- OTe aVAOTOZMOTUA NOCOTTUZ}. Thy aveupertez) oupmepupogd tov avOgdaey anévavtt ora Ogn- oxevtizd Lyniporee extonuaiver o Hyévsertos zat oto axdox. 127, Gx0v MooTaooe E% VEOU ZaL TO BENG THE aVTATéxOLONE anEVaVTL oe 61 Moayuarved ombaiver: «O Hodxdertos eine ovovg Atyuati- ove: atv elvan Geoi, ypari tovs Opnveite; Ker av tous Oonveite ny tov Oewpeite ma Oeovcy. Exions, xagampdvras tous “EMnvec yar TQ0oPEQOW dia ators LOIS, xaL wLOTA EOC TIC dywyES exoniotinéc 1 yhuntés avamtapaotéaers tous, eine: «Exe OUV 700 oeuyés ote ceydianatter THY Bed TOV bev TOUS cco‘, WKLY Vor JLTTO gowoay vet tous axovoovy, atovs Geos Tov dev exavoobivouy Ti- nore, Smug vou TinoTa dev aTaLTOW (an. 128), Kat ta ola avwréow axoondouata déxoveat and eve. avet ner xgrtenig yuce Teg ayporrypés Ovoies Qos Tove Bevis xaOKe xaL spa va aydiyiater ov Tov erxovitovv. Tho owyzexoméva, 0 Hod wAettog emuti0eta evavtioy mE axils amdotuis OonoxevTUAs EX- Godong 2a yt yeresd evavtioy tng Bonoweiac, THY oAoiA OLOLT- ota dev Oéret Ew and THY ogbohoyes otdon Twr avOpdman xaL ax TH PvoLoroytmi hettovgyia THE Cos. To Cima, dyady, Tov edd tov araozokei dev evar ot Geol, ovte y dxageN Hh Wy tarageN Tou HeTapuaxod ZAoNOU, UAé 0 TEdMOs avaPOgKE TOV avOodAOD Ap0g jua mpayaTdtyTa TOV Bewgel dt. To unegGaive.. O Egé- aiog prAGoorpos carente’ pita OonoxevTLAt] avaKpooc Tow dev Ba xa- tahver Tovs avorngotg Havdves THE avOodtuvNE aELomoéTELaS HAL nov eypeoa Oa diaoddker Ha To wigos Tu Geddy, ToURGAOTOY ws avbevundy ovtohoyind mpoodateny, av dx wg MYaY To EoxaTOV Ody xavormoniroy, za avetdoryta ard Ty VLLaTUAI) 1] OAL xagéu6aor tous. ; Ero axdon. 5, padre, xatududter anepipodata we eowre- peak aveupeennxés tig auparygés Ovoies, axpov to ater —tpogavidg Hapagtia— Sev eivar Svvatdy ver Eemudet we aijua, drug y héory, bev civen Suvardy var xaBagiodel we Léom. H averywyi| oF dhe raOaprurés weBddous mpobddherat we averynaia, wore va exéhOet qPEmOvpM) petaxoiyon, Exurdéov, Oo héyaue Sty hétomy zortL~ oxevitterar and veod nor Opa vat Stl EOL ane ye AON AT) TO 9 ‘oPHExEIONONA0 2. Hea) now ebsd agoteive ‘at Sev civ agoidy ofuba- ong oie ReteioUei exc mtuabraas. Ary even vr xpoi6y avvieuas ove yu ovrrngntu2i ovdion antiwar cova xathepuquiva, Fodertan ‘pet fa eoonaarei, nec, Rov evtd000 10 apo ‘6 NOGA NA oo exincbo ‘ow ven cravat ewy, und To HoLRFQKO Eve uephatohoyen wo HaINEVON, A eIQQEAOKS oS ovwnodnnaninds axodtytes was ong epUTToEHis a Hogdanes. H vojporya TIS udev nBvetg xen 0 ava orozaonss avacpapex pe Yous Tpsmore ov enryerpeitan et ngeaTek avederzvio- rat Roerdy edi og wong gordon, ‘erazxcionona - TO OPHEKEYTIKO STOIXEIO STON HPAKAEITO KAI O XPISTIANISMOZ Oops TV TOV GvOTIATS: Tov, He axoréeouer va UNV ivan dv- varGy var eEayvioet tov évoxO, To aQdowAO TOU advvatei ver ov- vroviobei He THY Up} THE OhOTHTES. “Enpeoa, dyradi, mQObAALE- Tat Gut Yl THY AQAYHETWGH EVs OTSyoU mOETEL var eMAEéyETAL TO ué00 1} to doyavo exivo Tov avvupaiverar atevée [le TO mEQIEYS- Wev6 Tov. Tuvencic, a6oo0 Tov ev R6yw aNoordomatos Fivet 1 axpoxdurTy diapagTugia TOV gLLoDdpoU evavTiOY HéGE ayceTH- Og Ouoias nQOg TOUS Beoris, we WY MOdILAtOGoNs We THY MVE LaTAH AQOPAVEiC dLoovoTHOia Tov. MIdzerten yur. ter xerecryyehioe TOV eivaL OLEPA] [LE TOE ZAVEVES TOV opBOE Aéyou, Hag ex- poder wer Oepehicidy yOeA} zou Bonovevttzr apy, nov, uddore, duaUHONZE ZaTd MY LoTOQLAR EEEALEN EmeLTa cINd crysdves HOA 90 owaLnonc EEavoQaTOdLLOE THY TQWTORIQaY TOW LOLVOMAGY € MaVaOTdOEWV, THY OROIMY Evag ANd TOVE atSyoUE jitaV 1) RETA dixy THC deLotdaysoviac? . Zta axon. 127 zor 128 Oa progotope va vrootnpiEouse 6- TW avahop6évetar wa TodoRdBELA CTs Tov Hodxherto vor xeiaet TOUS OUUTOAITES TOU —oTO rgCiTO [LdAtOTA jLE TH pogpr, avaoto- POCTAGY EQMTIDEON— La THY avEMEyLEVZSTH|TO TOY ZpLTLEDY TO TOBETICeGY TOU arévaVT of Oonorevtixd Cyripura peiLovos av- Sowmohowaig onpasiag. To ovyzexoyiéva, xatyyoget t600 tov Todo emzorvviag sroV éyouw WoBETIoE ot MOTO! avert aTOUS Beoic, 600 et THY ELdw@AOLATOLA HOO~PY OV TVs EXOUV QOGdddoE1, agod Tove anerxovitovy jie aydhpara. Kat exrofeder ty xamyo- ofa TOU, ened} AaTE THY eXTiNOH TOW ot Beoi dey déxovran ceva- Grate ovte xoL avtanodibovy TixoTE, axpod dev cLoBGvovtaL IS avOpdawves ojupooée. Toobéietar #8 ua 1ovei axpaia umep- Sormémta. # anootasoRoinoy Tov Belov, o¢ Cyriptecra Buaiis Corie Hou TeaeTWAs oUTEQUPpogdc. Katé xéo10 Tedx0 to Beio naga HEvet OTN WaxAQLSTYTE TOV, aTooREONEVO cexd THY xaALEOLWH CAV Godan Sodan xii to xQOGAIpaTs tye. H dxoyn, 6c, aun} eivar avtiBery 905 doa evonyiOnxe 9 yorotavan} Geodoyia, ya ‘IW onola 0 XpLatés eivet o Evouguaiivos Adyos tov Grow, xov OdNYHONZE exoVOlWG GtOY otavELd Bévato, noOZEIPEVOU vaL Obb- GEL TOUS AVAQTOLE ANS THY ayLagtia. Exo oMTYQLOAGYLAS UTS sdaiow, Bewgetta dtt 0 Oe6¢ moBdveran xa vaTavoed xdBe av- Oocrivy ExxA HOH, UE THY xQOL;RdBEay ui elven eauoWIE nL TE newt Hau ue HareBiverar and THY aoZ} THE avaPOoUETS emLKOL- vovazdtytas. Era xeipever tov Egéaiov grhoodpou, dws, Sev a vadewxvierar wie TéroLe Q0OMTWA}, "Eot, Oa UAogotoE va. wO- TO @PHEKEYTIKO XTOIXEIO STON HPAKAEITO KAI O XPISTIANIEMOE ommpiter xdzo10¢ tHe 9 oxéyn Tow odnyeitaL oF xeza8aguEvE a- 16 coxaTohOYKES xa oMTOLOYLxES TQOOHIEELC EXimEdA 09BOLO- yuuiig AQoaéyytone Tov Oeiou, ahha axprbdig hoyw averig THE Op Gohoyuzommtac zaBiotaTa wrEgGohLd rpcyRCTOTUA Za py CAVE OZOLVOLEVY OTOV HVOTXS ZL ETLAOLVOVLARS yapeEETHIQG THE BON- oxeiac’. Smyv ragovoa, névrws, Aepatiai ovvaqera we Cytoope- vo avadtetat to xaté A600v 0 Hyséxhertag Br woBeTo‘oe THY i aey ZaL THY MagéLGaoy THs Oeias mPSvoLas, 1 oroia GvVUpA- VETaL oteVa ZO WE TY VPI} TOV Ba TQOOIGEL 1 AvOgUTOROYia. Tyraveva}, wordoo, eiver 1 aagarignon tov Expéaiou oopor, 6u ot Beoi dev déyovear avaOiata. Kar THY extipnoy tow cueiy orpiter wddAov ato Gti dev Exo Tig avOguadpogges ’iitHTES mov Tous arodidowy ot MoToi HL EOL dev MQOGaivoU OTIC GLVi- Gers ckwhoyzés Siaxgiveic. EEdALOU, Oon tow eiver drt oTHY a- veihmyn Tove ta mévta iver Zane xeu dixcva (axtéor. 102), To e9- jnvevtizd avtd mhaioto dev eivar Evo xQ0g TH yoLoTANAH, avti- Iain regi Oeo¥. O youotiavads Oe6¢ oryy andkutm xavéorao;H Tov eivar expodonig THE avBevTUAIE NOLAg —i Tw EoyaTw NOL- nov xavowroriTav— vat dev avtyietwomiter tig nOusic akieg ud THY GovnTuA} exdoyi Tovs. To dovyTAG cUVata exteom} jrn TOO. otduitovoa pe To axdkvto. Mage taita, tay 0 Oed¢ akodoyet tis avOpdmvec modkec, moo6aiver oe daxgioeig aviyteou oto Oi- AMO YUL OTO GOLAO, OTO HAs vaL OTO %OH6, VTS ToUs 6goUg TOL diemOUW pte VYMABY NOdV araLMjoewV Zowuvier ZaL je cHvBE- vtua emtzotvawvier tov ExeiQev jie to Evteidey, Me 6éon ddvova awtés Tig dktohoyijacig tov Oa mg06ei oO pELJOv, O10 TRaicw THE eoyatohoyidg, o€ [ta ZorTIA —UM ToVs gOVE TOV o idLOS Exel E- méke— ent tHE avOodauvys ovsmegupoodc’. Ovotaotz6te9, worsoo, 1 AQOGhNLATUA GTO EV dy oNLELO avdpeoa ong dio exdoyés Tov OZOH TOGTTEL ZaL TOU GELOROY- vou Cynitos nov ovyzortind ovvekerdtouue 6oloxetat oto e&f\c: Ga uxogovsape ver vroatygizZoute ui, wa tov Hodxderto, 0 Orbs waréyer vou ehéyyet To %ahS var to xox; Av xat To eodTmpEL ei- vat avorygd OeoLoyin6, Oo dietumdaoyue THY axd).oVBy yews a OATHONON: otc xEiieva Tov ~PLLoodpou ragoVvoLitetaL oapws TO 4006 va umeguoyter TOV Haro, dix WOvov HABECLTS GAG HAL WS Og THY mQooRTUAI, Aettougyics ToVs, UTS Tous doous THE avti- oTeOpPIE avahoyiag tovs. To dettego ovpSdAIe wow ME at9- OUig Tov orn Owvéxion Tov AQdTOV, Katt waTOL T9dx0 TO ZA- 26 letrougyed os avaryzaioryta Ya THY Za0LEQWON TOU 20}08, 6- o 3. Tia ng proto dunordioeis ron Xpousmauoe, 6. cvba- senexct V. Lossky, H javorext) Gcohoyia tng Avro Ex- ints (ugg. ZT, Geoosteviny 1973 4. Tia ty gona cope ovia, 6. evdeunnée P. EV poKIMov, H Opdodosia (utqo. Ay. Moupr{droviov), B. Prppénoviog, @roouhoviza, 1972, 00, 407-466 eomrirxeionona - [era]‘omiexeionona - [icra IS TO ©PHSKEYTIKO STOINEIO: STON HPAKAEITO KAI 0 XPIE WANISMOZ 2 Gnas OTHY AEQLOY! TOV O£0% -o oToi0g eiveL Oluxt EévOS Eva~ YU Tov KaKoK aA OF OUT Tov avOodmov. Edd Ba ray yor- OWL Va GEOYME TTEOS atryxQIGH TOV yoLoTLAVS Qoxyévy xa TH OE- woia THs anoxatéoraorg. Tue tov Xowotianions, xévtws, 10 xa- 46 dwSaoxeETaL a6 Tov Oxd, eve) To xaxd amd Tov dici60d0. Ave- EdoryTa, worded, a6 to av LoxCow Ta avwTEpW zE—L NOMDV a- Eudv toy Hodxdetto, té00 otov i610 600 xa tov XowoTLaVOKS vadigyer Evag xowds doves avapoods xan xoutuAe. Kat curds eiven 1 arSo oui THE EdwoKATOIAG, OE Exited0 LoyLA|E TOOOEYYONE naw cEWOYAIE aTOTiENONS, xaL 1 ceXdTELVA zatcoYHOTE THE, OF exixedo modng, He eahotixd emyeriyiata. cvtamozoWopeVE T6090 OTOY HOWVG YOU Goo Kat OTHY UH, TOU BEwpettaL StL moEREL vO é- yet 0 petapvordc xdoN0s. AvohGyws 905 Ta avwTéow opitovtaL nat ot Ognoxevtizés tehetéc. Thy emOervei ovdon tow 0 Eqéotoc aopds axévaver omy wa- Oegamuévn Opnoxeia ovveyiter xar oto amdox. 96; «NExxEC yao %0- roiwv ex6knttepor». [Ta modpata evan noreEORIV ya axdoot- yn). Exovtag toxobernbei amakwonxd anévavts one amotnoss Ovoies zat ota ayaauaTa moog TyLY TwY Gedy, MOOEXTEIVEL THY HOLTLAI} TOROBETHOH] TOV xa amEVaTL OTH Orton TOO ToLs YEXOOKE. H andgoryn, dyadi, Tov aryadydtay tov odyyed cvayzaotxd oTHV ax6gouyn THs akiag TwW vexodv cwpétwv, aod xoWwd oToLyeo zat tov dto elven TO OTL iva vEZOd, OTEQOKMEVE aIy}OWS TOV a- sitwa duvetonitwy, tov expouotuzdy Tov mupés, ‘Erol, xoox- RIEL TO Guuinégaopa, StL dev GEICO va TKdVTEL, ADO de uitowy tinota axé to Low zat Gdoyo ov mov ovowdtera avOow- noc. Karrét xcst010 T9620 e66 1] AVEULETASTTE TOU avOodnov ov- vagtéTa We TH duiguELA THE GlohoyAiiE avTOyI}s tov xaL We THY EVEQYS HAL E|LAELOLNE dLaMoTOWEV TAOVOLA ToY davonTAaY doaampON|TwY tov. Axévavn omy avoréow dztorpn vag yootuavég Bar Starpusvovoe ‘na. dbo LG yous. Fgdtov, to yeyouds 61 o Hodwdettog dev moretiet omy cEia Tov TIKdY AQOE Ta veXOe OdjLATA dev avVadeL Je TE avBguaohoymés avttaiqyers tov Xotortaviopos. Eiveu ywworés e- Ed JarpEvTIUZoN Hat AeLTOVEYAOG mEdION, ot yoLoTIAVLAES netabaviites pec zou TeheTés TOW yivovtat oTy [VHA TwY Be- OEOTWEVOY HS ZEXOULNLEVWN, Ya TOUS oMolovs UROOTpICeTaL 6- 11 didryouw vay véo io, veysatuaig ThEoV gIig. AewteQOY, TO ye- yovds étt 0 Epéotog aopds axopginter ta vexod odpata dev o- eideta VOY oto Su caxei ue SoyLitaTy xoITAK OTIS TOéZOU- Ov, e64 5. Tia tay tvvena tow yiyre- Ba. roy Eipéow 09, 2. Bru, Hodielerros, wrqo. ‘Ausudvey, Tx090%, Adve. 1987, 28-38, énov dabatou- he oH qUooogint tov Hoi ‘Beco daspiges U6 tov €- eamigué o10 6 dev edu 21 na6Siow ve bcsqogions 10 ivan a6 0 py ci, gos ia otoy eysine avngirwani- ow to fa 10 Jo ya ve emnjoowy ny aguovic, ros ahOrs. THE oROAE OL Sowa ‘ernaxtionona - [ier] TO ®PHYKEYTIKO STOIXEIO STON HPAKAEITO KAI O XPISTIANIEMOE o8g Oonoxeutixéc avtajyers. To Cima dev avéyeran ariohoy- AG OTOV LoTOOLAS OYETEAONS, CAG Eyer EPArT}OIA xoOLoBEWON- THE HEL OVOTLATHAE. ATS To GyL@POGLSLEVA NOW jas eEMopari- Cov @Aa anoondowatd tov (6).. 1.4. 26, 62, 88) motetoune du xéett TETOLO TQOHIATTEL, EAELDH OEE VEL azTOOOAWEL THY AKSAUTH EX Sop} Tov Oaverton, Eotw zor Hate Tic EMYLEQOUE EXPAVEELE TOV OTH vexod odpata. TMpo6édAovtac, dyad, to duyvexés yiyveoBar tov odjiNaVTOS we ZOQUOhONAS vavGva axogginTeL TH oTaDWdTHTa TOU AQOZAAEi 1 LoLOLATELA} aNodoyZ Tov Oavétou. Av auTés 0 ov- oxeTIOSs Oavétou-cTasSTHTAS ZaTUOTel GAOdEXTdE WE 1) TOWY- hatinon|ta tov umdoxety, eiver MBavev va atwheabel 1) ovverdy- Tonoinon THe aLwWdTHTAS, 1) OTOia exTWhiodETEL GE aVvOWrO)LO- yd eninedo dinventic wou axd THY evoTTA Het TH dLAdOZLZ6- THTE Tov aTOWwV zoL THY yevedv. ANG yooTIavUAie dons, «- ar600, dy WGvov dev vpioTaTaL vIETEQLUVLATLZG EvaE ZooLOhoYL- OS ETEQOMOODDdIOQLONEE TOU ZoLWUMAOR YiyvEOBaL zat THE avOQd- sUvg BvvEdnoNE —ApaynaTZSENTES TOV BewoowvraL StL diajLo9- PHVOVTAL a6 GovkyTUAG, NOOBeOLURE zeu RVEYLATUX oTOLXe\C— AG eaL averyvapiterar n aidi6TyTa, we widryta THE #6BE TO0- owauniig tmaging oe dvo duadoywed enineda Giov. Oa jrogovoaye Routéy va uMoaTHpIEOUE Jt 0 devTEOS AGyOE URE OOLO}EVOUS VoO- Tuomas petaoynuaiowods dev eivan andhura EEvor mp0g tov Xot- oMAWoNs, agvei va Beworoouje 6u 0 Bdveros anotedei weTdbe- on THs 4GBe NQOGWMUA}E tnaENE o' Eva vEo Eninedo Giow xa dev gotagyel éxor THY noORTUAH THE aUOVIdTHTAC®. To yoLoTIAx6 cov Goomohoy4s epadrijon névtus Fiver SiapoENAS ad avtd tov HodeAerrow xa deonevtixd yer tug ovyzpiaeis ov Oot emrzergiooute. THy oUt Tov 0 Hodwertog axévaves atyy xa0LeQaptevn On- oxeia corel zou we Ta aRooR. 14 xaw 15, Edi voradixdter dec luc owathies joTpiwy, payeias nox aMoxoUPIOLON nabds xaL TOUS pogeis tous : «Tio dy pavtetetar Hodedettog o Egéows; Nuxn- néhols, UayoIS, Géxyore, Mijvans, jiotaic, Totrots arteihet ta pete Gavarow, tovtorg pavtedeta to vg. Ta yuo vowitopevee xa’ av- Oocirovg tvoTH}ga amtegworti pwetvran. [Le novus agocpyterier o- Hodshertog 0 Eqéowg, Ye vuxté6.ove, ahijtes, payous, baxxovs, nawddes zat iotes, Tous ameriet pe pict jetalavdniee tyigict, tous moowpnreter TH pioTid. Meeti ota pvoTjptee ta xatepapever cex6 Tous aWOpioug 1 pinoy yivercn jte aviego to6x0] (ax. 14). «EL ey yao Aoviow ojiniv exotodvto xa tpwwy Gone aiSoiow, avowdéotata sigyaar ay wutds de Aidyg xan Arovuoos, Sete aivovran zat Jaye TO OPHEKEYTIKO STOIXEIO STON HPAKABITO KAI Q XPISTIANIEMOE yaitovow». [ati av dev tehoboay xopm) ya Tov Awvuco xa Sev yuvotoay pe dona Ta aidoia, Oa Toav avandéotata doa teLotw. Eivat to idto nodyya o Adng uot © Atévvo0g, oto dvo[LA TOV O- oiov xar Guxyevowy] (ax. 15). Eounvevovtac ta avwréow, Oa progovcae va uroorngizoue WE O10 andor. 14 0 HodxAertos aoxei xgrtuni oF Gaove LaToes- ow tov Atévuao, atovg tegeis Hat OTIC KEELES TOU enovopetope- you Béxxou, Za0d¢ zou OTOVs LAYOUS TOV GupMopetovten pati tovs, Apooun, xooqawic, yc THY avUTéow avtTAEBEDN cZOTELEE 1 nor Tov dt 1 GedtyTa eiven CULTaVTUA! xan Sev Loge! vee OV- yeenouevorouitar we Ts tegotedcoties, eyzhw6itouern owe da- duaoies Tos ZaL OTOV avOQUAOZEVTOLORG ToUs. Apveitar dyActdH} va d&ohoyioet GeTu amovateuTiXés xaL exdaixeupéves OonoxeD- unig e€euducevoes. Kata tHy extijoy tov, 0 deopdc mov evever TOUS aVOOGAMOVE Ue TOVE Beows srOENEL ver Fiver évac deoNEE TOU ouvdéet zat dev ouvdéel, eEaapadiLoveac étor Srttds —KaL WE Ep weve) wou we veeo6ar6 todxo- TH Beta] ounavexdtyta. Dove- mide, Oto ado. 14 0 PLAGOOPOS ExLyELOEi Va EMAQLGOE FOTW HOU aovyruzd— Ty dtakextwah ov€ym Tov xeol Too ovpmavtxos 2086- ov avapoored we ja emyéoove Socomodmta, NE GaxxuHé Le- potedeotice var Ta ovvap Bgnoxevtexc eB. AU cuniig mE &- Gaquoyig zatavootpe exiong, St n yevZt BewontL doz; TOU dev magapever omY cepnonpévn datimwor} THE, COAG avatyted TE eEewdunetoete THE oT ovyzeZzoyLvo, ol OnOieC, Sus, eivar averyzatio va éxouv avoTngé éhhoyo yaoax niga. “Evay yaoaxnioa nov Oa mooodiogitetar za and percpuorzés moodiayoUgES, UAE THY EV Your THY aVvEdRoioTav ZaBohdY zavovmotiyte. To exyséoous pEAEL vo OUVIOTE YvHOIE avtaveH).aoy Tov vaBSRoL, eddIAUE dV xoivetar déto yuu Get} anorijnoy, Anévavtt oto meQLeZ6uLeVO TOU avatéow anoardopatog 0 Xoiotranoyds Oa ragovoiate ogvope- veg diacpogonoripoerc. Kat tovro, did déyerat, 66a, du n oy8- on Oxov-cvOodrow eiven jue axon adyOrvh, 67, SOs, ke THY av- oTpST|Ta THs Svadujg oTUA|E MOV auVBéel nal dev aUVEEEL, TOO- zelévov va ekaopadioe tH Oeixa) oyimayizdtyta. O Xownav- ouds eEvpeiver ty Siarextuny xivnon mE ayderns, 9 ortoia. xc6t- orét To avOgamvo apSowst0 avOEVTAS Hat ohoZ)a|OWWEVD, OA OAS Ug zadypeowés oupbatimdrytes. Kau Syitougyed 1 ev hoya deae- 2A avagoguaryta Evav yuo deojd avéyieau otoV vou 2a orov Ged, vnd tov 6go bébaa Gut teheitar avaywyud: We v- Regbanzd xox exoraTixd Todo. AdMWOTE, 0 Hovadizds Ox6s OV 6. Pec typ duce tow H- einiercou, 6h. K. Konatoy, sellggodhertos, Hegel en dua- extent, 010 Audet, EGE, Abijye 1988, 48-59, rou duabacouue: oH testa, rou Hocaitov avvioreran v0 inoiaoyas Tw ome av nov ovviiog Giexoxpe Empoound mar crrtnueve. H ngobobi ms xeduas bea bora fx axORG YX EvO- -rouion ta aveiera. H bea aia dev ago. 3 ee 16 now diva, ahi! ard ow adver: va oumapt cv to heuoius 15 bio venders venus, ernzxcronona - [lira]7. Tia ug purus agotino- Béong xe tov teholoyd gaxriiga rms. Xotowiave Bodndias, 6. Ae. Pew, H Bwodnawioyie rov Axo- otdiow Maviov xcrd tov Ie 06 Xovodioroyo, end, «Ka. Tomdon, Adkiva 1989, 8. Bi. evdeumnd, Trurorioy TIAAAMA, epi Beiwov evep- Th, Xeierou), ' Geooa).ovien, 1966, 96,1-13632. oPHtrKcionona - TO @PHEKEYTIRO STOINEIO STON HPAKAEITO KAI O XPISTIANISMOS ageobever n YoLoTIAaIA) mioTH Sey daKaTE ETAL axd POGOUS ad Retas THE OYAAAYTIAETHTAS, CEPOL OL MOTOL az KOLVO! aTOTELO‘Y 10 ode TE Exxinoiac, ov ompiter xa draxtved ayxoopiog 1s Tapep6coets tov’. Oc ToEEL, COTOO, VEL ONLELOOUME GtL xa KATE TH yotoTIaviA!, Ddaoxcria. dev iver Suva} n aaTShvTH oxéon Oi ov-avOgunivon. To Oeio, extés and eupevés, eivar zai vmEQ6aTHXO, dud TOV ooo widprtos daTHQE!TaL Ge gICLAH| OVTOAOYLAI| CATd~ Otay a6 tov xdoH0 tHE euAEIgiac. Th’ avtd edd xémoLES avaho- yiec uetak) Hodwierrov xa Xootraviopon dev xpemer ver amtowher- oflowv. Kar orig dio mepurtuaets, 0 Oxdg Od THE aGOTAOKE TOV diaoditer Tov avGevnxd yapaxTi}ga THs Ovoias tov, Xoritet, mévtw, Emtoivans T Gt atov Xovottavioud 0 Oeds xatd THY ovoia Tow TaQaUEVeL TAHQWS aTodoTOS ATS To eERELQLAE GvTE KL EMHOL- voovei oti tous pévov pe Ts evégyetés Tov®. Mia této1et dudzoL0N, Geiac ovoiac-Heiwy eveoyeudy dev eivar eupaviic otov Hodxderto. Qor600, 1 ev AGyw ageeTi}oHoy agieTa [VOY at To yhwooxXd VEG TOV HEE VOW TOU xaL YW GUTS eivaL avaryxaia y adrELOA mos EQMIVEDTLAIC anoXwdUXoRO:NOIIE TOV, EvtEhds tagevoeTtZd, Exoupe va. oevcooupe dtr 0 Adyos % 0 OxGg Oty aE Tov H- odxerron civer nou uneQGaTIKds xaL ENPEVIIE WE MOOS THY OvtO- hoyzi Aagovoia tov. To Lymer eye eEetaoer wdiartégws 7Q00e- und 0 A. Jeanniere omy eoaywyi xov xpoétake oto Gi6hi0 Heraclite, «La philosophie en poche», Paris 1977 nau edvee oc o&), 47-58. H ovve$éraoy tow Hodxdetrou zau Xowotuamopod ava- Pood je To eV AGyw LijtmKa Oa aoTEhowoE jue akLmtGTH 6éon YG TOV TQOGdLOQLOLG TwV avaOYWiV TOUS GE ETiMEdO OVTOLOYL- 26. Miytws urohavOdver omy oxéym tow Epéavov ooqor ya p0- TiMMON Ya EowTEDA dLaxQLON Tov AdyOU avdyE0G THY OVGIA wat os evegyeLEs Tov; ADAG ue TEroLc TOM} Oa ApOOIdiAte oTHY aytianpi tov xegi ohoTITAG, "H Tov Fray poOpUAIIE LeL OWA U- meQGariASTyTA XL wie OhvAi} elpE vera; H zouwva} tov Hyddertov axévave. ova oyeriZopeva we tow Aub- yoo ouveyitetan xat oto ardor. 15. Katagydc onieudveran dnt xa- Ta HATOLO TOMO daLohoyeiTaL y EEPoEVN wat evBovataotUAi) ha- Toeia Tov Atovioov. O idtog o pUsaapos Toviter nus Ba Hoay e- vrehig avoudéatates ot TodEEIg Ta mLOTAY, ev dev avvodetovtay ced Wwvovs Tov ev AGyw O€6. Thy avwtégw Bon rooaTGO}OE var eoxtoe 0 veomhatwvnds Idp6iryos, toviLovtag ta axd.oude ra onoid OvVdEoVTaL He a owTHQLOLOYLA} EQUNVE!a: wy" aUTEV TOY Léyo, SuM@Oohoyrpévar 0 Hodhertos ovipicae tig tehetés TOV jLv- 70 @PHSKEYTIKO STOIXEIO STON HPAKAEITO KAL 0 XPISTIANIEMOS ompiwy Laromé, exeidi| no00piLovtay va LaTeEpoUY Ig dvoTUzies ua VE AUTEGOOLY Tig Wuxés ANG Ta HaXG ROV mQOMINTOW a6 mm yevnonn(Teoi Muotnpiy, 1 11D, B 68). Téga and ic dhe orACOOLOYHOEIC TOUS, Ta cETOOT. 14 He 15 eMduixOVY vO EXPO cow TO OgnoxeUTHxd yokos Va TEhOGVTA Ta jLOTT}QLA HE EVIABELU. Avni 1) Taxtuei, aoteet jue MOGYATX6TITA Oto Taio THE — oA6d0ENS xuging— xoLOTLaWAIE mioTE KaL Cunig, xaBKg TH LU oro TeoGVTEL oro doquaTIAS REdio THY hatoEVTEAGY duAdLKA- uy pe Thigh evhdGeLa Kar aeprépwon ex wEQOVS Tw LeEWY xa Twv MOTGY ji OTOLS vaoik. Lixpova je tov HoGxheLto, vad Tov Eeyyo Tov GxaTEOTaTOL oUVELOOMLaTIAOR MéBOUS xaL TOL WeU= dove evdovoraopod ¥ THE eximraoTC Oui} RoOBOAI;C, 0 mMoTds yaver THY evxaigia va emxowavijoet ovomoTixd We TH OEGTHTOL, ‘Erol, dey xatopOdver tehixd ve yrugiaet tov id. tov Oxd —ed%d ovyzexpytévar Tov At6vyoo— 0 omoiog eviiver duahexTIXG oto EOW- eos TOV TH Cor} zat To OdevaTo. Eto anpteio auTd, Gas, xoror- Ho efven va avapegOei Gt. xaTd TH ZoLoTAMAI) Stbaoxcia o Yo- vadixds Oed¢ Ldwoe TH Con} otoVs avOodrous we oMeKov Wiener zat Edhoyn Evégyerdt Tov, Eva o Bévertoc eiven dvd Tovs axoxit- Tict wg PBOQE, TQDEOYSHEY EX TY NOLAdY EMAOYKY TOUS, THE V- magetcniis avbevixdmtac’. Em ovvéyeta, mavtws, Oa dramotd- oe mux 0 Hodxiertos dev eEavthei To oxeTTXS Tov Ge AUTO Tov eidous TIC EMONaVOEIC, ahAd ovvexiter vi aoxei xorTUAA xa Yue Tov TOMO TéheONE Tw OTIC THs EX_voivas ATNTeas. TiGetat, wordoo, to egdtyra: o Hocxdartog tehtxd déyevaL cxogoiatet evtehtis xdzt010 vidos oxéons zat EmLzoLvwviUs TOU GY- Opdimov te TOV Ged pou axd TH dadixaoia téheons Tw LOT} oie; Tyy andévtmon extyerpet vor dchoet o lep6hrxos, avaqpepovtas Ta. eEFig yl TH dtapood avepEeoa ae pic TQOKEXWONEYN AvEYLC- Tad La GE ja TOaTSYOVN LOopH} Bvoias: “Ooo yr TIS Ovoies d1a~- 2givw dio eidn: exeives xov mooapiQoVTaL a6 avOodTOUs OhoxAN- qutzd nexaBagnévous zat Tov TQ6TO TOU aVTS jLtOEL Wa YivEL 2ar eEaigeon pévov 0 Eva whione, dws TO vAoOTHQICEL 0 Hod- HeLTOs, H} aNd LeEpLZOUE ELayoTOLS avOodtOLG. Ot dike BvoiEs sivat vivzég» (Hepi Mvarmpioy, V, 15 D., B 69). Zwventic, a6 10 0/60 tov Neom.atenzot @aoodpov mooxinter ws 0 Hydxhertog déxetaL Eva eid0g weTaMVoLAi|s aXEONE, TOV AOQOHY VoL OUVEApOLY OOLOREVOL cUBEVTEXO! OTO HOE, GmENLOL ROLOTUAG HAL OUVELSNTOTOL- nu vor dvBouroL. Mahiora jet téxa1e axoyy eivat, THOOYHEVOV TOY avahoyidy, andhuta oiepary je tov Xovotravons, xadKd 9. Tia to Geiyor tusi-Bdvartos, roy Hoisrt0, 6 J. BUR se, H ery re Eas Priooogias, urge. Ax, Baye ‘ei Avrywuoribag, 148-150, av babaoxye: WAV 10 Jonaigs xen 0 yeyuirwas civen ft nan avnagetyorta cv ‘teaouvat vo iv ax 10 do ne tyy avai demon, 10 Mo cin tt Ca en yx 10 Oiiato», OrHrKEOACNA