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Here again we have the two areas facing one another [qui s’af-frontent]. But the land facing Asia has no name—not yet. Moschus is specific: of these two women, “one had the guise of a stranger, the other of a lady of that land, and closer still she clung about her maiden, and kept saying how ‘she was her mother, and herself had nursed Europa’” (p. 189). The conflict opposes a stranger (xeinēs) to a native, who calls to mind the mother of Europē, representing her Asian filiation, her sheltering native land.
This returned universal also produces a remainder. What remains outside of the church? Pagans. The pagan is first of all a paganus, or peasant. Paganism involves the countryside, because the church is an assembly in a town or city—a polis. These two terms call for yet another remark. The empire has a seat, which is Rome; and the church has its seat in Rome as well. Between these two figures, a community of the place-name, seat, and base takes shape. What is this place? It is the Roman world, that is to say, Romanity as world.
43 A last remark is necessary. ” Strictly speaking, Crete is not in Europe. What is Europe, then? What is this land? We find again here the primary meaning in Greek, which has remained in the shadows until now. ”44 Europe is neither the islands nor the Peloponnese: it is neither the islands nor the peninsula. Europe would be the continent in its depth—in its very continence. Europe would not be designating the maritime sea-related element, as maritime. Europe for sure is not the Mediterranean, then—it is precisely the opposite way—and the term includes neither the islands nor the peninsulas, inasmuch as the former and even the latter are in the grip of the sea element, held by it, and carried along by this moving medium.