of thoughts, and those more advanced and more interesting than we find in Pindar, but the similarity in moral temper and tone is very striking, as also is the way in which we see this temper acting on their beliefs. Both hold strongly, as is the wont of powerful minds in an age of stability as opposed to an age of transition, to the traditions and beliefs on which the society around them rests, but both modify these traditions and beliefs according to the light which arises in them, and which is as much moral as intellectual light. In so doing they are indeed in harmony with the best instincts of the society around them, but they lead and guide such instincts and give them shape and definiteness. In the Oresteän trilogy of Aeschylus we have an ever-memorable assertion of the supreme claims of human morality to human allegiance, of the eternal truth that humanity can know no object of reverence and worship except itself idealised, its own virtues victorious over its own vices, and existing in the greatest perfection which it can at any given time conceive. Somewhat the same lesson as that of the Oresteia is taught later, with more of sweetness and harmony, but not with more force, in the Oedipus Coloneus of Sophokles. And in Pindar we see the same tendencies inchoate. Like Aeschylus he does by implication subordinate to morality both politics and religion. He ignores or flatly denies tales that bring discredit on the gods; he will only bow down to them when they have the virtues he respects in man. Yet he, like Aeschylus and Sophokles, does so bow down, sincerely and without hesitation, and that poets of their temper could do so was well indeed for poetry. By rare and happy fortune they were inspired at once by the rich and varied presences of mythology, 'the fair humanities of old religion,' and also by the highest aspirations of an age of moral and intellectual advance. We do not of course always, or even often, find the moral principles clearly and consciously expressed or consistently supported, but we cannot but feel that they are present in the shape of instincts, and those instincts pervading and architectonic.
And if we allow so much of ethical enlightenment to these great spokesmen of the Hellenic people, we cannot deny something
