In view of the limitations of Sokrates, and the mental measure of those who voted for putting him to death, it is not surprising that through all Greek history educated men (including Aristotle) continued to believe firmly in the deluge of Deukalion [663] and the invasion of the Amazons [664] as solid historical facts. Such beliefs, of course, are on all fours with those current in the modern religious world down till the present century: we shall, in fact, best appraise the rationality of Greece by making such comparisons. The residual lesson is that where Greek reason ended, modern social science had better be regarded as only beginning. Thukydides, the greatest of all the ancient historians, and one of the great of all time, treated human affairs in a spirit so strictly rationalistic that he might reasonably be termed an atheist on that score even if he had not earned the name as a pupil of Anaxagoras. [665] But his task was to chronicle a war which proved that the Greeks were to the last children of instinct for the main purposes of life, and that the rule of reason which they are credited with establishing [666] was only an intermittent pastime. In the days of Demosthenes we still find them politically consulting the Pythian oracle, despite the consciousness among educated men that the oracle is a piece of political machinery. We can best realize the stage of their evolution by first comparing their public religious practice with that of contemporary England. No one now regards the daily prayers of the House of Commons as more than a reverent formality. But Nikias at Syracuse staked the fortunes of war on the creed of omens. We can perhaps finally conceive with fair accuracy the subordination of Greek culture and politics to superstition by likening the thought-levels of pre-Alexandrian Athens to those of England under Cromwell.