We discern these two different ways of imagining divinity in the worship and ideas attaching to Helios, ‘Sun,’ and Hestia, ‘Hearth’; as regards the former, we have reason to surmise that his religious prestige was higher in the pre-Homeric than in the later age, and that the exalted position as a great political and cultured God which he enjoyed in the later history of Rhodes was a heritage from the Minoan religious tradition.[47.3] In Homer’s poems we find him personal and anthropomorphised; but we may well doubt if he was so for the average Greek, who merely kissed his hand to him every morning or bowed to him on coming forth from his house, and who, regarding him merely as animate, or ‘Living Sun,’ found it difficult to develop him {48} into a free and complex individual person. As regards Hestia the facts are still clearer.[48.1] In her worship, which belonged to the aboriginal period of Greek religion, she was at first, and in the main she continued to be, nothing more than ‘Holy Hearth,’ the Hearth felt as animate, nor was the attempt to anthropomorphise into a free personal Goddess ever wholly successful. _Magic_.--Now that which is here called ‘animatism’ is a religious feeling which may inspire real worship, but is more liable than pure theism to be associated with magic; and it is reasonable to believe that magic was in vogue in prehistoric Hellas, not necessarily in antagonism to religion, but practised for purposes of the community as well as for private ends. It is true that the records which tell us about these things are all of a period much later than Homer’s, and that he is almost silent about such matters.[48.2] But we know now how to appreciate Homer’s silences. And general anthropology compels us to believe that some of those records reveal facts of immemorial antiquity in Greece. The Thesmophoria, one of the most ancient of the Hellenic services, was partly magical; that is, it included rites that had a direct efficacy, apart from the appeal to any divinity, such as the strewing the fields with the decaying remains of the pigs that had been consecrated to the earth-Goddesses and thrown down into their vault.[48.3] So also in the Thargelia of {49} Attica and other Greek communities, the ceremonies connected with the scapegoat, the ritualistic whipping and transference of sin, belong to the domain of magic rather than to religion.[49.1]