mythology; still less by any local roots or sectional prejudices or compulsory details of ritual. As the more highly educated mind of Greece emerged from a particular, local, tribal, conception of religion, the old denationalized Olympians were ready to receive her. The real religion of the fifth century was, as we have said, a devotion to the City itself. It is expressed often in Aeschylus and Sophocles, again and again with more discord and more criticism in Euripides and Plato; for the indignant blasphemies of the Gorgias and the Troades bear the same message as the ideal patriotism of the Republic. It is expressed best perhaps, and that without mention of the name of a single god, in the great Funeral Speech of Pericles. It is higher than most modern patriotism because it is set upon higher ideals. It is more fervid because the men practising it lived habitually nearer to the danger-point, and, when they spoke of dying for the City, spoke of a thing they had faced last week and might face again to-morrow. It was more religious because of the unconscious mysticism in which it is clothed even by such hard heads as Pericles and Thucydides, the mysticism of men in the presence of some fact for which they have no words great enough. Yet for all its intensity it was condemned by its mere narrowness. By the fourth century the average Athenian must have recognized what philosophers had recognized long before, that a religion, to be true, must be universal and not the privilege of a particular people. As soon as the Stoics had proclaimed the world to be 'one great City of gods and men', the only Gods with which Greece could satisfactorily people that City were the idealized band of the old Olympians.