Abandonment to gross passion, ungovernable self-indulgence rises to its climax in him."
We seem to inhale a purer atmosphere when, by the aid of comparative philology, we are enabled to translate back into natural phenomena occurrences which, when transferred to the sphere of human life, are repulsive and revolting. Thus it is not difficult to recognize the physical idea which underlies the conception of Hera, whose name—derived, according to Welcker, from ἔρα,[1] the earth—sufficiently indicates the original conception symbolized by her marriage with Zeus, the sky. Ge, the earth, is invoked in the Iliad, with Zeus and other divinities (ii. 277; xix. 258). Of the three goddesses, Hera, Dione, and Demeter, in whom the primeval goddess reappears mythically metamorphosed (who also originally held the same relation to Zeus as seen on ancient coins), Hera is alone distinguished in the Iliad as the Queen of Heaven, while Demeter, without Divine significance, is alluded to in connection with agricultural pursuits (xiii. 322; v. 500), and Dione appears as the mother of Aphrodite (v. 370).
It was through the Archæan race that Hera acquired
- ↑ Prof. Max Müller and other Sanskrit scholars, while recognizing that in many of her traits Hera is the Earth, maintain that the derivation of her name from ἔρα is impossible. They consider that it may be safely derived from Svaryâ, an adjective of Svar, sky. Hera became ὁμιοθρονος with Zeus, and it is suggested by Prof. Max Müller that in that capacity one of her many cognomina may have become her nomen.
