But there is this difference between Homer and Herodotus, when we see them from our present point of view. Homer, and to a great extent the post-Homeric Epic, sang of the world in sheer delight of its objective goodness. Their contribution to anthropological science is the picture which they have given of the world as they saw it and lived in it. The contribution of anthropology to them is an interpretation of that picture based on comparative study of other worlds than theirs. With Herodotus, too, what first strikes the eye of the anthropological reader is the wealth of detail about the manners and customs of Greeks and their neighbours, a collection unrivalled in Greek literature before the Roman Age in extent and variety, and quite unique in its quality. And for Herodotus, too, the first duty of anthropology is to interpret his picture of mankind; to illustrate by parallel cases; to extract by comparison the genuine observation from the blundered folk-tale commentary; to fill the blanks in the picture itself with such fragments of fifth-century knowledge as have been preserved in other hands than his. To do this adequately would require many lectures, even were his picture of ancient life far more complete than it is; and in the fragmentary state in which Herodotus has transmitted our share of his knowledge, the commentator’s difficulty is increased manifold. A sketch of a single custom, a casual footnote to a footnote of apparently disjointed matter, may well need a monograph to itself. I need only instance, for an Oxford public, the two Herodotean papers in last year’s _Anthropological Essays presented to Edward Burnett Tylor_. To this extent Herodotus falls into line with Homer as the subject of lectures like these; but in proportion as he is regarded so, he falls for this practical reason wholly beyond their scope. But there is another aspect of Herodotean anthropology, which is almost wholly absent from Homeric, and is only partially present even in Hesiodic. Between Homer and Herodotus, Greek Reason has come into the world. After Homer, Greek literature, whether poetry or prose, has its subjective, its reflective side. Man has become the measure of all things; and things are worth observing and recording--they become ἀξιαπήγητα, θέας ἄξια or the reverse, according as they do, or do not, amplify human knowledge already acquired, or prompt or guide human attempts to classify and interpret them. In this high meaning of the word all Greek thought and records are utilitarian, relative to an end in view: and this end is ever anthropocentric, it is nothing less, but it is also nothing more, than the Good Life, the Wellbeing of Mankind. On this broad ground, pre-Socratic and Socratic thought are at one, alike Hellenic in spirit, because alike utilitarian. ‘It is not for this that I speculate,’ said Thales, when he ‘struck oil’. It was precisely for this, to make philosophy useful, that Socrates brought it from heaven down to earth.