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Updated: July 18, 2025
Homer was not the only poet who furnished the Greeks with a system of their gods; nor was his system everywhere accepted without demur. Hesiod, writing in the latter half of the eighth century B.C., gives a "theogony" or birth of the gods, which is also a genesis or origin of the world, for to the Greek mind the gods and the world came into existence together.
In his interpretation of Hesiod's Theogony, he entirely destroys the established notions of the Gods; for he excludes Jupiter, Juno, and Vesta, and those esteemed divine, from the number of them; but his doctrine is that these are names which by some kind of allusion are given to mute and inanimate beings. The sentiments of his disciple Aristo are not less erroneous.
Pythagoras, Epicurus, Socrates, Plato, are torches: Christ is the glorious light of day. Nothing could be more material, indeed, than the ancient theogony. Far from proposing, as Christianity does, to separate the spirit from the body, it ascribes form and features to everything, even to impalpable essences, even to the intelligence. In it everything is visible, tangible, fleshly.
Like aged men, who, propp'd on crutches, tread Tottering, with broken strength and stooping head, So move the beasts of earth, and, creeping low, Shun the white flakes and dread the drifting snow. Trans. by ELTON. The Theogony embraces subjects of a higher order than the Works and Days.
It was he who poured indifferently on just and unjust the triple torrent of splendour, light, and life. Indra was triple. Triple Indra, the Veda says. In that description is the preface to a theogony of which Hesiod wrote the final page. It was the germ of sacred dynasties that ruled the Aryan and the Occidental skies. From it came the grandiose gods of Greece and Rome.
Japanese theogony was depressed by the interest of the people in family and State organization; the gods, though civilized, are vague personalities.
The Theogony attempts to make a pedigree and hierarchy of the Gods; The Catalogue of Women and the Eoiai, preserved only in scanty fragments, attempt to fix in canonical form the cloudy mixture of dreams and boasts and legends and hypotheses by which most royal families in central Greece recorded their descent from a traditional ancestress and a conjectural God.
Our study of Buddhism has brought to light its extremely individualistic nature, and its lack of asocial ideal. Its world-view we have sufficiently examined in the preceding chapter. We are told that when Buddhism came to Japan it made little headway until it adopted the Shinto deities into its theogony. What does this mean?
If the Japanese are emotional and sentimental, we should expect them to be, perhaps more than most peoples, religious. This expectation is not disappointed by a study of their history. However imperfect as a religion we must pronounce original Shinto to have been, consisting of little more than a cultus and a theogony, yet even with this alone the Japanese should be pronounced a religious people.
Then there were two heavenly figures stationed on each side of the throne, one called Honour, and the other Faith; so very like each other, that it was impossible not to suppose them brother and sister. It turns out, however, that they were only second cousins; or so at least we interpret the following precious piece of theogony.
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