this conception. Zeus, more especially, is represented as uniting in himself the sublimest attributes of deity.
The Chorus, in their solemn invocation (Ag. 160), lay peculiar stress upon the name of Zeus, as the supreme deity, the prime source of consolation and of wisdom. He is elsewhere portrayed as the almighty ruler (Sup. 795), who by ancient law directs destiny (Sup. 655), and without whose will nothing is accomplished for mortals (Sup. 804). He is invoked as king of kings, most blest among the blest, of powers on high most perfect power (Sup. 519). He is likewise apostrophised as father, creator, king, supreme artificer, wielding no delegated sway, and whose deed is prompt as his word to execute the designs of his deep-counselling mind (Sup. 587). He is the all-seeing father (Sup. 130); lord of ceaseless ages (Sup. 567); the guardian of the guest (Ag. 353); the punisher of over-weening pride (Per. 822); the upholder of the righteous law of retribution (Ag. 154). Many more passages of a similar character might be adduced, from which it would appear that the poet, though not emancipated from the errors and limitations of Polytheism, had, nevertheless, risen to the sublime ideal of one supreme ruler, whose righteous will was identified with the eternal decrees of destiny. Instead of placing himself in antagonism with the popular religion, he seems rather, as the prophet of Polytheism, to have striven to elevate the popular conception of Zeus, and of the other Hellenic divinities, more especially Apollo and Pallas Athena, who are represented in the Oresteia as the
