but rather on that solidity and perspicacity in their authors which enabled them to perceive the laws of sweet and profitable conduct in this world. It was not religion merely that was concerned, at least not that outlying, private, and almost negligible sphere to which we often apply this name; it was the whole fund of experience mankind had gathered by living; it was wisdom. Now, to record these lessons of experience, the Greeks and Romans also had their Books; their history, poetry, science, and civil law. So that while the theologically heathen may be those who have no Bible, the morally and essentially heathen are those who possess no authoritative wisdom, or reject the authority of what wisdom they have; the untaught or unteachable who disdain not only revelation but what revelation stood for among early peoples, namely, funded experience.
In this sense the Greeks were the least heathen of men. They were singularly docile to political experiment, to law, to methodical art, to the proved limitations and resources of mortal life. This life they found closely hedged about by sky, earth, and sea, by war, madness, and conscience with their indwelling deities, by oracles and local genii with their accustomed cults, by a pervasive fate, and the jealousy of invisible gods. Yet they saw that these divine forces were constant, and that they exercised
