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At the great spring Drômenon the tribe and the growing earth were renovated together: the earth arises afresh from her dead seeds, the tribe from its dead ancestors; and the whole process, charged as it is with the emotion of pressing human desire, projects its anthropomorphic god or daemon. A vegetation-spirit we call him, very inadequately; he is a divine Kouros, a Year-Daemon, a spirit that in the first stage is living, then dies with each year, then thirdly rises again from the dead, raising the whole dead world with him—the Greeks called him in this phase 'the Third One', or the 'Saviour'. The renovation ceremonies were accompanied by a casting off of the old year, the old garments, and everything that is polluted by the infection of death. And not only of death; but clearly I think, in spite of the protests of some Hellenists, of guilt or sin also. For the life of the Year-Daemon, as it seems to be reflected in Tragedy, is generally a story of Pride and Punishment. Each Year arrives, waxes great, commits the sin of Hubris, and then is slain. The death is deserved; but the slaying is a sin: hence comes the next Year as Avenger, or as the Wronged One re-risen. 'All things pay retribution for their injustice one to another according to the ordinance of time.'ssss1 It is this range of ideas, half suppressed during the classical period, but evidently still current among the ruder and less Hellenized peoples, which supplied St. Paul with some of his most famous and deep-reaching metaphors. 'Thou fool, that which thou sowest is not quickened except it die.'ssss1 'As He was raised from the dead we may walk with Him in newness of life.' And this renovation must be preceded by a casting out and killing of the old polluted life—'the old man in us must first be crucified'.