advanced age to perform the divine service in behalf of themselves, their children and their wives.” Even in the last three centuries before Christ, when greater stress was continually being laid upon purity in cult, no protest is heard against these old-world forms, which have maintained themselves in many parts of Europe down to the present day in spite of the denunciations of Christianity. The seeming paradox is explained when we reflect that the idea of purity changes its content in the different generations; and secondly that the Hellenic, like all the other Mediterranean religions, except the Hebraic, regarded the physical procreative power as belonging to the divine character and as part of his cosmic creative force; therefore an emblem that was secularly impure might be made holy by cult and consecration. It is in this respect that the modern {123} ideas of refinement differ most markedly from the classic. _Survival of other primitive ritual_.--There is much besides in old Greek ritual that appears to us harmless but uncouth and irrational; strange and naïve things were done that primitive ideas of magic and animism inspired; and one may be surprised to find that the higher culture of the fifth and succeeding centuries is not known to have suppressed a single one of these. Still, in the time of Theophrastos, and indefinitely later, the Athenians were capable of the quaint old-world ritual of the Bouphonia, that strange medley of worship and magic and dramatic make-belief[123.1]; still in the time of Demosthenes[123.2] they were capable of bringing up to judgment in the law court an axe or any other inanimate thing that had caused the death of a man or of the sacred ox and solemnly condemning it to be thrown into the sea; the driving out of sin or famine, incarnate in a human being, was a ceremony in vogue at Massilia[123.3] and probably also at Athens long after the beginning of our era. Nor did the higher anthropomorphism, powerful as its working was, entirely obliterate the worship or half-worship of animals in the later centuries.[123.4] Even Zeus might still be conceived by the men of the fourth century as occasionally incarnate in the snake; and in a ritual law regulating the cult of Asclepios at Athens, composed shortly after 400 B.C., a sacrifice was ordered to certain sacred dogs; the pious votary would comply, however the act might awaken the laughter of a comic poet. Herakleitos protested against the {124} absurdity of praying to idols; but no voice of the new enlightenment is heard against these far more irrational and backward ceremonies. The average public thought of the fifth century did not repudiate the use of magic; in fact, it is not till the fifth century that its efficacy is known to have been recognised by legislation.[124.1] And Plato,[124.2] speaking about it in his Laws, a work of his declining years and intellect, is not sure whether he believes or disbelieves in its power. There is nothing