Placed as he was, Perikles could but guard his own head and heart, leaving the evil instrument of a religious inquisition to subsist. How far he held with Anaxagoras we can but divine. [580] There is probably no truth in Plutarch's tale that "whenever he ascended the tribune to speak he used first to pray to the Gods that nothing unfitted for the occasion might fall from his lips." [581] But as a party leader he, as a matter of course, observed the conventions; and he may have reasoned that the prosecutions of Anaxagoras and Aspasia, like that directed against Pheidias, stood merely for contemporary political malice, and not for any lasting danger to mental freedom. However that might be, Athens continued to remain the most aggressively intolerant and tradition-mongering of Hellenic cities. So marked is this tendency among the Athenians that for modern students Herodotos, whose history was published in 445 B.C., is relatively a rationalist in his treatment of fable, [582] bringing as he did the spirit of Ionia into things traditional and religious. But even Herodotos remains wedded to the belief in oracles or prophecies, claiming fulfilment for those said to have been uttered by Bakis; [583] and his small measure of spontaneous skepticism could avail little for critical thought. To no man, apparently, did it occur to resist the religious spirit by systematic propaganda: that, like the principle of representative government, was to be hit upon only in a later age. [584] Not by a purely literary culture, relating life merely to poetry and myth, tradition and superstition, were men to be made fit to conduct a stable society. And the spirit of pious persecution, once generated, went from bad to worse, crowning itself with crime, till at length the overthrow of Athenian self-government wrought a forlorn liberty of scientific speech at the cost of the liberty of political action which is the basis of all sound life.