and Morality; the indifference of the priesthood in Greece, their despotism in India,—do not offer a very favourable picture of the influence of Polytheism in producing a beautiful life. Yet, on the other hand, the high tone of Morality which pervades much of the literature of Greece, the reverential piety displayed by poets and philosophers, and still more the undeniable fact of characters in her story rarely surpassed in nobleness of aim and loftiness of attainment,—these things lead to the opinion that the moral influence of this worship, when free from the shackles of a sacerdotal caste, has been vastly underrated by Christian scholars.[1]
To trace the connection between the public virtue and the popular theology, is a great and difficult matter, not to be attempted here. But this fact is plain, that in a rude state of life this connection is slight, scarce perceptible; the popular worship represents Fear, Reverence it may be; perhaps a Hope; or even Trust. But the services it demands are rites and offerings, not a divine life. As civilization is advanced, Religion claims a more reasonable service, and we find enlightened men, whom the spirit of God made wise, demanding only a divine life as an offering to Him. Spiritual men, of the same elevation, see always the same spiritual truth. We notice a gradual ascent in the scale of moral ideas, from the time of Homer, through Solon, Theognis, the seven wise men, Pindar, Æschylus, Sophocles, and the philosophers of their day.[2] The philosophers and sages of Greece and Rome recommend Absolute Goodness as the only perfect service of God. With them Sin is the disease of the soul; Virtue is health; a divine Life the true good of mankind; Perfection the aim. None have set forth this more ably.[3]
- ↑
The special influence of Polytheism upon morals, differed with the different
forms it assumed. In India it sometimes led to rigid asceticism and lofty
contemplative quietism; in Rome, to great public activity and manly vigour; in
Greece, to a gay abandonment to the natural emotions; in Persia, to ascetic
purity and formal devotion. On this subject see the curious and able, but
one-sided and partial, treatise of Tholuck on the Moral Influence of Heathenism, in
the American Biblical Repository, Vol. II. He has shown up the dark side
of Heathenism, but seems to have no true conception of ancient manners and
life. See Ackermann, das Christliche in Plato, &c., Ch. I. (See
below, note 2 and 3next two footnotes) - ↑ See the proof of this in Brandis, Geschichte der Philosophie, Vol. I. § 24, 25.
- ↑ See, on the moral culture of the Greeks in special, Jacobs, Vermisolite
