[472] For the Greek view of the underworld, and the incoming of the idea of rewards and punishments in the after life, see Schmidt, _Die Ethik der alten Griechen_ (1882), Bd. i, S. 97 ff., and Rhode, _Psyche: Seelencult und Unsterblichkeits Glaube der Griechen_, 4te Auflage, Bd. i, S. 301–319. [473] This moralization of Hades is carried still further by Vergil. It is instructive to compare his vision of Hades with Homer’s. [474] _Republic_, x. 614–616; see also _Gorgias_, 523–527. [475] _Herod._ i. 30–32. But Nemesis appears later in the story, and Crœsus is represented as being punished for the crime of an ancestor. [476] _Ibid._ vii. 10. The views which the historian here attributes to the Persian Artabanus were of course a reflection of Greek belief. For further instances in Greek literature of the conception of the envy of the gods, consult Schmidt, _Die Ethik der alten Griechen_ (1882), Bd. i, S. 78–84. [477] _Thucyd._ vii. 77. [478] _Pericles_ (1890), p. 312. [479] “The very event [the Persian war] which determined the sudden splendor of the drama gave a sublime and terrific sanction to the already existing morality.”--SYMONDS, _Studies of the Greek Poets_ (1880), vol. ii, p. 17. [480] Farnell, _The Cults of the Greek States_ (1896), vol. i, p. 129. After the tale had been moralized by Æschylus, Phidias carved the story on the great Zeus throne at Olympia, using it to give emphasis to the conception of the god as the guardian of the moral order of the world. [481] _Thucyd._ v. 84–116. [482] The attitude of the later philosophers toward the notion that the gods are envious is fairly represented by Plato’s protest: “He [the Creator] is good, and no goodness can have any jealousy of anything” (_Timæus_, tr. Jowett, 29). [483] “The dispensation which takes the aspect of divine envy to mortals might, it seems, from a higher point of view, be discerned as the very opposite; human vicissitude is the result of a divine love anxious to share the true blessedness which comes in the form of sorrow.”--WEDGWOOD, _The Moral Ideal_, 3d ed., p. 112. [484] Taylor, _Ancient Ideals_ (1896), vol. i, p. 227. [485] Farnell, _The Cults of the Greek States_ (1891), vol. i, p. 129. [486] _Republic_, tr. Jowett, x. 613. [487] See James Adam, _The Vitality of Platonism_ (1911), chap. v, “Ancient Greek Views of Suffering and Evil.” [488] When we contrast with this Sophocles’ treatment of the same theme in _Antigone_ we realize how great an advance during the interval the Greeks had made in humanitarian feeling. [489] See _Thucyd._ iii. 53–59. [490] The Spartan admiral Callicratides (the successor of Lysander, 406 B.C.) refused to sell his Greek prisoners of war as slaves, but he stood almost or quite alone in this. See Xen. _Hellen._ i. 6, 14. [491] Mahaffy, _Social Life in Greece_ (1888), p. 235.