the national faith as a political institution: represented the religious duty of a good and patriotic citizen. A beautiful and impressive liturgy is, indeed, not without effect in surrounding with a quiet atmosphere of goodness a class of minds whose temptations are mercifully proportioned to their weakness; but real moral worth must spring from internal sources, and these internal sources were not to be found in the Greek national Religion. Hence a wider field for Philosophy in the lives of a people whose eagerness in the pursuit of virtue was as marked, if not so successful, as their aspirations after perfection of art and profundity of knowledge.
We do not ignore, in attributing this importance to Philosophy as the inspiration of goodness, either that fortunate class of people who, in Plato's beautiful expression, are "good by the divine inspiration of their own nature,"[1] or that more numerous section of society who were directed into a certain common conventional goodness by the moral influence of the purer myths, and who were taught, like the youth in Browning's poem, "whose Father was a scholar and knew Greek," that
"Their aim should be to loathe, like Peleus' son,
A lie as Hell's Gate, love their wedded wife,
Like Hector, and so on with all the rest."[2]
But there was another side to the myths, a side less favourable to the development of morals, and one which had been brought forward so conspicuously in
