imputed to their gods. This was a real obstacle to the ethical improvement of the people at large, and was recognised as such by many thinkers. Pindar strove to expurgate mythological stories which brought discredit on the morals of Olympus. Plato would have banished the evil records of Homeric theology from his ideal state, and ridicules Musaeus for forming no more lofty conception of future bliss than 'eternal drunkenness.' Epicurus defended his own attitude towards the gods on the plea that there was 'no impiety in doing away with the popular gods, but rather in attaching to the gods the popular ideas of them[1].' In effect, in order to reconcile religion with the teaching of ethics, the would-be preacher of morality had either openly to discard a large amount of the popular theology or else to have recourse to adaptation and mystical interpretation of so artificial and arbitrary a kind that it could gain no hold upon the simple and spontaneous beliefs of the common-folk. Yet even among the ordinary men of those days there must have been some who, though they did not aspire to instruct their fellow-men, yet in hours of sober reason and cool judgement cannot have viewed unabashed the inconsistencies of a religion whose gods were stained with human vices. But such thoughts, we may suppose, were swept away, as men approached their sanctuaries and their mysteries, by a flood of religious fervour. Passion in such moments defeated reason. Emotion, susceptibility, imagination, impetuosity, powers of visualisation regarded among western nations as the perquisite of the inebriate, powers of ecstasy not easily distinguished from hysteria,—such were the mental conditions essential to the highest acts of worship; by these, and not by sober meditation, the soul attained to the closest communing and fullest union with that god whose glory for the nonce outshone all pale remembrance of mere moral rectitude and alone was able to evoke every supreme emotion of his worshipper.
If then morality was ever to be imposed and sanctioned by religion, a wholly new religion had to be found. This was the opportunity of Christianity. Paganism, in some of its most sacred rites, had availed itself even of immoral means to secure a religious end: Christianity gave to ethics a new and higher
- ↑ apud Diog. Laert. X. 123.
