By John Munro
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That ambivalent Western relation of reason and ritual rook form in the ancient world. Ir appeared in rhe distinction the Greeks drew between logos and mythos. The historian of religion Walter Burkert has summarized this conrrasr as follows: Mythos as contrasted with logos: logos from legein, "to put together," is assembling single bits of evidence, of verifiable facts: logon didonai, to The Cloak of Darkness 8 I render account in front of a critical and suspicious audience; mythos is telling a tale while disclaiming responsibility: ouk emos ho mythos, rhis is not my tale, but I have heard it elsewhere.
The derails of how searing worked are unclear; some historians have argued persuasively char throughout the Pnyx people sat according to the tribe to which they belonged. There were originally cen tribes of the city, later rwelve or thirteen, and in both its early and later configurations the Pnyx was divided into wedges for chem. 64 Each tribe occupied a wedge. 65 When voces were made by ballot in che Pnyx, the ballots-made of stOnes-were case by tribes or by demes (a unit of local government), each group putting the ballots into stone urns, which were then counted and announced for that particular group.
2. THE SUFFERING BODY Perikles' Funeral Oration ends one scene ofThucydides' History; the next recounts a great plague which befell Athens in the winter and spring of 430. Under the impact of the plague, people acted in ways which contradicted the shining confidence expressed in the Funeral Oration: the institutions of democracy broke down, sick bodies unravelled the bonds of ritual in the city, and Perikles himself was destroyed. The doctors of ancient Athens knew little about how to cope with a massive outbreak of cholera, and Thucydides describes the bodily symptoms of plague with bewildered awe: 83 Their.