[786] Both Plato (_Apol._ 40 A) and Xenophon (_Mem._ I. 1. 2-4), compare Socrates’ converse with his _genius_ with μαντική or ‘inspiration.’ CHAPTER III. THE COMMUNION OF GODS AND MEN. ἜΤΙ ΤΟΊΝΥΝ ΚΑῚ ΘΥΣΊΑΙ ΠΑ͂ΣΑΙ ΚΑῚ ΟἿΣ ΜΑΝΤΙΚῊ ἘΠΙΣΤΑΤΕΙ͂--ΤΑΥ͂ΤΑ Δ’ ἘΣΤῚΝ Ἡ ΠΕΡῚ ΘΕΟΥΣ ΤΕ ΚΑῚ ἈΝΘΡΏΠΟΥΣ ΠΡῸΣ ἈΛΛΉΛΟΥΣ ΚΟΙΝΩΝΊΑ--ΟΥ̓ ΠΕΡῚ ἌΛΛΟ ΤΊ ἘΣΤΙΝ Ἢ ΠΕΡῚ ἜΡΩΤΟΣ ΦΥΛΑΚΉΝ ΤΕ ΚΑῚ ἼΑΣΙΝ. PLATO, _Symposium_, p. 188. The short sketch which has been given of the attitude of the Greek peasantry towards the Christian Godhead and all the host of assistant saints, and also the more detailed account of those pagan deities or demons whom the common-folk’s awe, not unmingled with affection, has preserved from oblivion through so many centuries, have, I hope, justified the statement that the religion of Greece both is now, and--if a multitude of coincidences in the very minutiae of ancient and modern beliefs speak at all for the continuity of thought--from the dawn of Greek history onward through its brief bright noontide to its long-drawn dusk and night illumined even now only by borrowed lights has ever been, a form, and a little changed form, of polytheism. Whatever be the merits and the demerits of such a religion in contrast with the worship of one almighty God, most thinkers will concede to it the property of bringing the divine element within more easy comprehension of the majority of mankind. Proper names, limited attributes, definite duties and spheres of work--these give a starting point from which the peasant can set out towards a conception of gods. He himself bears a name, he himself has qualities, he himself performs his round of work; and though his name be writ smaller than that of the being whom he strives to imagine--though his virtues and perhaps his vices be less pronouncedly white and black--though his daily task be more trivial--yet in one and all of these things he stands on common ground with his deities; they differ from him in degree rather than in kind; he has but to picture a race of beings somewhat stronger and somewhat nobler than the foremost of his own fellow-men, and these whom he thus imagines are gods. A single spirit omniscient and omnipotent is too distant, too inaccessible from any known ground. Lack of the capacity to form or to grasp lofty ideals carries with it at least the compensation of closer intimacy with the supernatural and the divine.