perity for all admitted to it; but before 600 B. C. it had been transformed into an eschatological mystery, by initiation into which the individual was assured of a blessed future life. The movements thus started in Greek religion tended to break down men's real dependence on social worship, although the old cults continued to the end of paganism. Yet, in Athens especially, political events during the fifth century checked the individualistic movements in religion temporarily. From the conflict with Persia (490–479 B. C.) Athens emerged as the chief state in Greece; during the fifty years which followed she enjoyed an unprecedented prosperity and an imperial position which bound all citizens closely together, in spite of the strife of political parties. Now in the preceding century Peisistratus had done much to exalt and establish the Olympian type of religion at Athens; and it was natural that in the time of the power of Athens the ideal of the state religion should predominate. All citizens united in dedicating to the gods their material wealth and their noblest art.
RELIGION IN GREEK TRAGEDY
In this same time lived the great tragedians Æschylus, Sophocles, and Euripides, who were also great religious teachers. Æschylus endeavored to interpret the higher truths of religion as he saw them, and to bring these truths into relation with morals. He dwelt on the nature of sin, the stain it brings to each succeeding generation, the punishment of wrongdoing which the divine justice must inflict, and on the disciplinary value of suffering. These characteristics of his tragedies are well illustrated by the "Prometheus"[1] and by the Trilogy.[2] Sophocles emphasized the divine source of the higher moral obligations which transcend all human laws. He further taught that pain may have its place even when the sufferer is innocent; and that purity of heart, faith in Zeus, and acquiescence in the divine will are fundamental principles of righteous life. These doctrines underlie the "Antigone"[3] and "Œdipus the King."[4] Euripides belongs in temper to the rational age which followed him. He had no consistent message to his time. On the whole he contributed to the rejection of the old Olympic religion, but at the same time he con-
