partially evil beings—effect of such admission.—Semi-historical interpretation—utmost which it can accomplish.—Some positive certificate indispensable as a constituent of historical proof—mere popular faith insufficient.—Mistake of ascribing to an unrecording age the historical sense of modern times.—Matter of tradition uncertified from the beginning.—Fictitious matter of tradition does not imply fraud or imposture.—Plausible fiction often generated and accredited by the mere force of strong and common sentiment, even in times of instruction.—Allegorical theory of the mythes—traced by some up to an ancient priestly caste.—Real import of the mythes supposed to be preserved in the religious mysteries.—Supposed ancient meaning is really a modern interpretation.—Triple theology of the pagan world. Treatment and use of the mythes according to Plato.—His views as to the necessity and use of fiction.—He deals with the mythes as expressions of feeling and imagination—sustained by religious faith, and not by any positive basis.—Grecian antiquity essentially a religious conception.—Application of chronological calculation divests it of this character.—Mythical genealogies all of one class, and all on a level in respect to evidence.—Grecian and Egyptian genealogies.—Value of each is purely subjective, having especial reference to the faith of the people.—Gods and men undistinguishable in Grecian antiquity.—General recapitulation.—General public of Greece—familiar with their local mythes, careless of recent history.—Religious festivals—their commemorative influence.—Variety and universality of mythical relics.—The mythes in their bearing on Grecian art.—Tendency of works of art to intensify the mythical faith. 340-461 CHAPTER XVII. THE GRECIAN MYTHICAL VEIN COMPARED WITH THAT OF MODERN EUROPE.