some fresh discovery may subvert his precariously founded theories. Though all would acknowledge how fruitful in religious suggestion the evidence of art has proved when handled by competent critics, none would claim that that evidence either in its scope, which the losses of time have limited, or in its accuracy, which depends upon conjectural interpretation, is a complete or infallible guide to the knowledge of ancient religion.
From literature more might be expected, and more indeed is forthcoming, though not perhaps where the modern mind, with its tendency to methodical analysis, would look for it. If anyone should attempt to classify ancient Greek literature in modern fashion, under the headings of religion, science, history, drama, and so forth, he would remark one apparent deficiency. While history, philosophy, and poetry of every kind are amply represented and, however much has perished to be read no more, the choicest blossoms and richest fruit of Greek toil in these fields have been preserved to us, religion seems at first sight to have been almost barren of literary produce. The department of religion pure and simple would have little beyond an Hesiodic Theogony or some Orphic Hymns to exhibit,—and even these have little enough bearing upon real religion. In short, it is not on any special branch of Greek literature, but rather upon the whole bulk thereof, that the student of Greek religion must rely. He must recognize that a religious spirit pervades the whole; that there is hardly a book in the language but has some allusion to religious beliefs and customs, to cults and ceremonies and divine personalities. And while recognizing this, he must still admit the fact that nowhere is there found any definite exposition of accepted beliefs as a whole, any statement of doctrine, any creed which except a man believe he cannot be saved. How are we to reconcile these two facts,—the constant presence of religion in all Greek literature, and the almost total absence of any literature appertaining to religion only? The answer to this question must be sought in the character of the religion itself.
Greek religion differed from the chief now existing religions of the world in its origin and development. It had no founder. Its sanction was not the ipse dixit of some inspired teacher. It possessed nothing analogous to the Gospel of Jesus Christ,
