In contrast with the deterioration of the old Roman religion, caused by the Hannibalic wars, the successful struggle of Greece against barbarism in the east and the west undoubtedly quickened for a time the fervour and devotion inspired by the national cults. The sufferings of Hellas were easily repaired; the Gods in whom they had trusted had not failed them, and much of the spoils won from the barbarian were gratefully dedicated to the embellishment of the shrines. The vacillating and time-serving policy of Delphi at the hour of the greatest peril was condoned or unnoted by the victors, and Apollo received an ample share of the fruits of victory. The champions of Hellenism in the West, Gelo and Hiero, commemorated their victories over the Carthaginian and Etruscan powers at Himera and Kyme by thankofferings sent to Apollo at Delphi and Zeus at Olympia. The bronze helmet found at Olympia, and now in the British Museum, inscribed with the simple dedication, “Hieron the son of Deinomenes and the Syracusans send Tuscan spoils to Zeus from Kyme,” is an epoch-marking monument of Pan-Hellenic history and religion. The gratitude of Hellas was paid in the first instance to the High God Zeus; to him was consecrated the ‘feast of freedom’ at Platæa, which was still commemorated with pathetic fervour even in the last days of Hellenic decay;[96.1] to him, under the national title of Olympios, was dedicated the mighty temple at Akragas, from the spoils won by Gelo at Himera. But the outflow of national {97} thankfulness was directed to other divinities as well; notably and naturally to the War-Goddess of the Athenians, and the spoils of Persia at Athens and Platæa were partly devoted to the erection of two striking statues of Athena. Nor were the lesser powers of the elements forgotten; the winds that assisted the Greek fleet at Artemision and the nymphs of the soil on which the battle of Platæa was fought; the grateful Athenians instituted a cult of Boreas, their kinsman, in their restored city and assisted in the worship of the Nymphs at Kithairon. The Arcadian goatherd-God, the rustic Pan, was admitted into Athens shortly before the battle of Marathon, and the story to which the Athenians gave currency of the help he rendered them at the great battle contributed something no doubt to the subsequent diffusion of his cult. A further religious consequence of these great events was the stimulus given to hero-worship; Gelo, the victor at Himera, and some of the Hellenes who fell at Thermopylæ, Marathon and Platæa received heroic honours. This ‘heroising’ of the recently defunct had its moral value as a strong stimulus to patriotism, when they had died in the service of their country; and though it was degraded in the fifth century to the exaltation of the useless athlete, yet it must be reckoned among the life-forces of later polytheism and as a momentous factor of higher religious history.